,,the ,,law ,,of ,,psychic ,,phenomena ,,by ,,dr4 ,,hudson4 ,,the ,,law ,,of ,,psychic ,,phenomena4 #abmo #a4ej ,a ,,scientific ,,demonstration ,,of ,,the ,,future ,,life4 #abmo #a4ej ,,the ,,divine ,,pedigree ,,of ,,man4 #abmo #a4ej ,,the ,,law ,,of ,,mental ,,medicine4 #abmo #a4bj net ,,the ,,evolution ,,of ,,the ,,soul4 #abmo #a4bj net ,a4,c4 ,,mcclurg ,,co4 ,,chicago4 ,,the ,,law ,,of ,,psychic ,,phenomena ,a ,working ,hypothesis ,,for ,,the ,,systematic ,,study ,,of ,,hypnotism1 ,,spiritism1 ,,mental ,,therapeutics1 ,,etc4 ,,by ,,thomson ,,jay ,,hudson1 ,,ph4,d41 ,,ll4,d4 ,,author ,,of ,a ,,scientific ,,demonstration ,,of ,,the ,,future ,,life1 ,,the ,,divine ,,pedigree ,,of ,,man1 ,,etc4 ,illustration ,,sixtieth ,,thousand ,,chicago ,a4,c4 ,,mcclurg ,,co4 #aijd ,,copyright ,,by ,a4,c4 ,,mcclurg ,,and ,,co4 ,a4,d4 #ahic ,,university ,,press1 ,,john ,,wilson ,,and ,,son ,,cambridge1 ,u4,s4,a4 ,,to ,,the ,honorable ,lester ,l4 ,bond1 ,,the ,,companion ,,of ,,my ,,youth1 ,,the ,,steadfast ,,friend ,,of ,,my ,,manhood1 ,,my ,,mentor ,,always1 ,,this ,,volume ,,is ,,affectionately ,,dedicated ,,by ,,the ,,author4 ,,preface4 ,i do not expect this book to stand upon its literary merits2 for if it is unsound in principle1 felicity of diction cannot save it1 and if sound1 homeliness of expression cannot destroy it4 ,my primary object in offering it to the public is to assist in bringing ,psychology within the domain of the exact sciences4 ,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 phenomena4 ,it has1 however1 long been felt by the ablest thinkers of our time that all psychic manifestations of the human intellect1 normal or abnormal1 whether designated by the name of mesmerism1 hypnotism1 somnambulism1 trance1 spiritism1 demonology1 miracle1 mental therapeutics1 genius1 or insanity1 are in some way related2 and consequently1 that they are to be referred to some general principle or law1 which1 once understood1 will simplify and correlate the whole subject-matter1 and possibly remove it from the domain of the supernatural4 ,the ,london ,society for ,psychical ,research1 whose ramifications extend all over the civilized world1 was organized for the purpose of making a systematic search for that law4 ,the ,society numbers among its membership many of the ablest scientists now living4 ,its methods of investigation are purely scientific1 and painstaking to the last degree1 and its field embraces all psychic phenomena4 ,it has already accumulated and verified a vast array of facts of the most transcendent interest and importance4 ,in the mean time a large number of the ablest scientists of ,europe and ,america have been pursuing independent investigations in the phenomena of hypnotism4 ,they too have accumulated facts and discovered principles of vast importance1 especially in the field of mental therapeutics1--principles which also throw a flood of light upon the general subject of ,psychology4 ,this vast array of facts1 thus accumulated and verified1 and awaiting scientific classification and analysis1 would seem to justify at least a tentative effort to apply to them the processes of induction1 to the end that the fundamental law of psychic phenomena may be discovered4 ,in the following pages ,i have attempted such a classification of verified phenomena1 accounts of which ,i find in the literature current on the subject2 and ,i have tentatively formulated a working hypothesis for the systematic study of all classes of psychic phenomena4 ,it will be observed that ,i have availed myself largely of the labors of others1 instead of confining myself to experimental researches of my own4 ,i have done this for two reasons3 first1 that ,i might avoid the accusation of having conducted a series of experiments for the purpose of sustaining a pet theory of my own2 and second1 because ,i hold that substantial progress cannot be made in science until one is ready to accord due credit to human integrity1 and to give due weight to human testimony4 ,in conclusion1 ,i desire to say that ,i claim no credit for this work1 save that which is due to an honest desire to promote the truth for its own sake4 ,sincerely believing in the correctness of my hypothesis1 ,i have not hesitated to follow it to its legitimate conclusion in every field which ,i have entered4 ,if at the close of the book ,i have seemed to trespass upon the forbidden field of theological discussion1 it was not for the purpose of sustaining any preconceived opinions of my own2 far from it4 ,it was because ,i was irresistibly led to my conclusions by the terms of my hypothesis and the inflexible logic of its application4 ,i cannot but be aware that my conclusions sometimes oppose the preconceived opinions of others4 ,but no one who accepts my hypothesis as the true one will be compelled more frequently than ,i have been to renounce his former convictions4 ,t4,j4,h4 ,,washington1 ,d4,c4 ,october #ba1 #ahib4 ,,contents4 ,,chapter ,i4 ,,introductory4 ,,page ,necessity of a ,working ,hypothesis4--,the ,newtonian ,hypothesis4--,the ,atomic ,theory4--,a ,psychological ,hypothesis necessary4--,theories of ,hypnotism and ,mesmerism4--,spiritism4--,mental ,therapeutics4--,libault's ,law of ,suggestion4--,duality of ,mind4--,a ,working ,hypothesis for ,psychology formulated4--,its ,three ,terms #ai ,,chapter ,,ii4 ,,duality ,,and ,,suggestion4 ,the ,doctrine of the ,trinity of ,man4--,the ,greek ,philosophy4--,the ,early ,christian ,fathers4--,hermetic ,philosophy4--,swedenborg4--,duality in ,modern ,philosophy4--,objective and ,subjective ,minds4--,their ,distinctive ,differences and ,modes of ,operation4--,the ,subjective ,mind a ,distinct ,entity4--,illustrations from ,hypnotism4--,suggestion4 --,auto-,suggestion4--,universality of the ,law of ,suggestion #bg ,,chapter ,,iii4 ,,reasoning ,,powers ,,of ,,the ,,two ,,minds ,,differentiated4 ,the ,subjective ,mind incapable of ,inductive ,reasoning4--,its ,processes always ,deductive1 or ,syllogistic4--,its ,premises the ,result of ,suggestion4--,illustrations by ,hypnotism4--,hypnotic ,interview with ,socrates4--,reasons from an ,assumed ,major ,premise4--,interview with a ,philosophic ,pig4--,the ,pig affirms the ,doctrine of ,reincarnation4--,dogmatism of ,subjective ,intelligence4--,incapable of ,controversial ,argument4--,persistency in following a ,suggested ,line of ,thought #cc ,,chapter ,,iv4 ,,perfect ,,memory ,,of ,,the ,,subjective ,,mind4 ,confirmed by ,hypnotic ,phenomena4--,opinions of ,psychologists4--,sir ,william ,hamilton's ,views4--,observations of ,dr4 ,rush4--,talent for ,poetry and ,music developed by ,abnormal ,conditions4--,talent for ,drawing evolved by ,madness4--,resuscitation of ,knowledge in the ,insane4--,extraordinary ,feats of ,memory during ,illness4--,a ,forgotten ,language recovered4--,whole ,pages of ,greek and ,hebrew remembered by an ,illiterate ,servant ,girl4--,speaking in ,unknown ,tongues explained4--,the ,result of the ,operations of ,natural ,law #dj ,,chapter ,v4 ,,subjective ,,memory 7continued74 ,practical ,illustrations4--,reasons for ,limitations of ,subjective ,power4--,its ,practical ,significance4--,its ,application to the ,solution of ,problems of ,insanity4--,the ,mental ,phenomena of ,genius4--,napoleon ,bonaparte4--,shakspeare4--,poets4--,art ists4--,macaulay's ,estimate of ,poets and ,poetry4--,dangers of ,subjective ,control4--,lord ,byron4--,socrates' ,estimate of ,poets4--,his ,recognition of the ,subjective ,element in ,poetic ,composition4--,occasional ,inconveniences4--,unconscious ,plagiarism4--,observations of ,holmes4--,improvisation4--,solution of the ,shakspeare-,bacon ,problem4--,the ,subjective in ,art4--,madness in ,art4--,great ,orators4--,webster4--,clay4--,patrick ,henry4--,incidents4--,practical ,conclusions #dh ,,chapter ,,vi4 ,,perception ,,of ,,the ,,fixed ,,laws ,,of ,,nature4 ,three ,sub-,classes of ,mental ,phenomena4--,mathematical ,prodigies4--,musical ,prodigies4--,measurement of ,time4--,distinction between ,results of ,objective ,education and ,intuitive ,perception4--,zerah ,colburn1 the ,mathematical ,prodigy4--,the ,lightning ,calculator4--,blind ,tom1 the ,musical ,prodigy4--,the ,origin and ,uses of ,music4--,east ,indian ,fakirs4--,measurement of ,time4--,the ,power possessed by ,animals4--,illustrative ,incidents4--,hypnotic ,subjects4--,jouffroy's ,testimony4--,bernheim's ,views4--,practical ,observations4--,the ,normal ,functions of ,objective ,intelligence4--,the ,limitations of ,subjective ,intelligence pertains to its ,earthly ,state only4--,its ,kinship to ,god demonstrated by its ,limitations4--,omniscience cannot reason inductively4--,induction is ,inquiry4--,perception the ,attribute of ,omniscience4--,conclusions regarding the ,power of the ,soul #fb ,,chapter ,,vii4 ,,effects ,,of ,,adverse ,,suggestion4 ,the ,subjective ,mind incapable of ,controversial ,argument4--,a ,sceptical ,audience demoralizes it4--,the ,presence of an ,avowed ,sceptic prevents ,successful ,exhibition of ,subjective ,phenomena4--,labouchere and ,bishop4--,the ,royal ,academy of ,medicine4--,its ,offer to ,clairvoyants4--,failure to earn ,reward4--,harmonious ,conditions required by ,spiritists4--,the ,seybert ,commission4--,trance-speaking ,mediums4--,how demoralized4--,adverse ,suggestion the ,cause of ,failure in all ,cases4--,possible ,lack of ,telepathic ,conditions in ,bishop's ,case4--,general ,conclusions4--,failure ,consistent with ,honesty of ,mediums #ge ,,chapter ,,viii4 ,,hypnotism ,,and ,,mesmerism4 ,warfare of the ,schools4--,history of the ,science4--,mesmer's ,career4--,the ,academicians4--,the ,successors of ,mesmer4--,the ,royal ,academy of ,medicine4--,its ,idiotic ,prejudices4--,dr4 ,braid's ,discovery4--,re-baptism of the ,science4--,effects of ,braid's ,discoveries4--,libault's ,theory of ,suggestion4--,the ,nancy ,school and the ,paris ,school compared4--,the ,fluidic ,theory4--,the ,law of ,suggestion the ,greatest ,discovery in ,psychic ,science4--,the ,significance of ,braid's ,discoveries not appreciated4--,hypnotism of ,animals4--,the ,charcot ,school4--,the ,sources of its ,errors4--,reform in ,terminology suggested4--,the ,mesmeric ,theory4--,braid's ,processes not productive of ,higher ,phenomena4--,mesmerization of ,animals4--,recapitulation of ,points #ha ,,chapter ,,ix4 ,,hypnotism ,,and ,,mesmerism 7continued74 ,mesmeric ,methods4--,the ,fluidic ,theory4--,influence of the ,mind of the ,operator4--,the ,early ,mesmerists4--,their ,methods and their ,effects4--,decadence of the ,higher ,phenomena under ,braid's ,methods4--,the ,causes explained4--,telepathic ,powers developed by ,mesmerism4--,mesmerism as a ,therapeutic ,agent4--,method of ,operation recommended4--,how to acquire the ,power4--,the ,necessary ,conditions of ,success4--,will-,power explained4--,the ,fluidic ,theory requires ,revision4--,distinction between ,mesmerism and ,hypnotism sharply drawn4--,mesmerization of ,animals distinguished from the ,hypnotization of ,animals4--,methods employed in each4--,tamers of ,horses and ,wild ,beasts4--,dog-,trainers4--,primitive ,man4--,his ,powers4--,his ,immunity from ,harm4--,daniel4--,the ,adepts4--,general ,conclusions #aje ,,chapter ,x4 ,,hypnotism ,,and ,,crime4 ,platform ,experiments misleading1--,their ,utter ,inutility as a ,test4--,so-called ,tests described and explained4--,sexual ,outrages impossible4--,auto-,suggestion protects the ,virtuous4--,a ,willing ,subject necessary4--,demonstrative ,experiments4--,modern ,authorities cited against ,themselves4--,professor ,gregory's ,views4--,the ,elevated ,moral ,tone of ,subjects when mesmerized4--,successful ,suggestion of ,suicide impossible4--,the ,three ,normal ,functions of the ,subjective ,mind4--,self-,preservation4--,propagati on4--,preservation of ,offspring4--,instinctive ,auto-,suggestion4--,indifference on ,near ,approach of ,death4--,a ,universal ,law4--,illustrative ,incidents4--,suggestive ,criminal ,abortion impossible4--,premonitions explained4--,the ,dmon of ,socrates4--,clairaudience4--,the ,instinct of ,death4--,hypnotism in ,jurisprudence4--,testimony valueless4--,vital ,secrets impossible to obtain4--,doctors must not monopolize the ,forces of ,nature4--,the ,folly of ,adverse ,legislation #abb ,,chapter ,,xi4 ,,psycho-,,therapeutics4 ,historical ,notes4--,mind ,cure in ,ancient ,times4--,bible ,accounts4--,miracles of the ,church4--,healing by the ,king's ,touch4--,views of ,paracelsus and ,pomponazzi4--,bernheim's ,experiments4--,the ,modern ,schools4--,their ,theories4--,the ,true ,hypothesis applicable to ,all ,systems4--,illustrations of the ,theory4--,producing a ,blister by ,suggestion4--,bloody ,stigmata4--,letters of ,blood4--,objective ,control of ,subjective ,mind4--,subjective ,control of ,bodily ,functions4--,the ,necessary ,mental ,conditions4--,the ,precepts and ,example of ,christ4--,subjective ,faith alone required4--,discussion of ,various ,systems4--,christian ,science1 etc4--,general ,conclusions #add ,,chapter ,,xii4 ,,psycho-,,therapeutics 7continued74 ,methods classified in ,two ,divisions4--,mental and ,oral ,suggestions4--,absent ,treatment4--,christian ,scientists handicapped by ,absurd ,theories4--,they claim too much4--,the ,use of ,drugs4--,dangers arising from too ,radical ,change4--,importance of ,favorable ,mental ,environment4--,mental ,healing requires ,mental ,conditions4--,treatment by ,hypnotism4--,bernheim's ,methods4--,illustrative ,cases4--,the ,practical ,value of the ,system4--,the ,illogical ,limitations of the ,theory4--,potency of ,telepathic ,suggestion4--,researches of the ,society for ,psychical ,research4--,mr4 ,gurney's ,experiments4--,they demonstrate the ,theory of ,effluent ,emanations4--,diagnosis by ,intuition4--,potency of ,mesmerism4--,permanency of ,cures4--,conditions necessary4--,the ,example of ,jesus4--,self-,healing by ,auto-suggestion #afa ,,chapter ,,xiii4 ,a ,,new ,,system ,,of ,,mental ,,therapeutics4 ,telepathy the ,normal ,means of ,communication between ,subjective ,minds4--,perfect ,passivity required for ,therapeutic ,suggestions4--,natural ,sleep the ,most ,perfect ,state of ,passivity4--,hypnotic ,sleep and ,natural ,sleep identical4--,phenomena of ,dreams4--,subjective ,mind controllable by ,suggestion during ,natural ,sleep4--,illustrative ,incidents4--,passivity a ,necessity on the ,part of the ,operator4--,the ,subjective ,mind can be caused to convey ,telepathic ,messages during ,sleep4--,illustrative ,experiments #agf ,,chapter ,,xiv4 ,a ,,new ,,system ,,of ,,mental ,,therapeutics 7continued74 ,recapitulation of ,propositions4--,natural ,sleep the ,best ,condition attainable both for ,healer and ,patient4--,demonstrative ,experiments4--,healing at a ,distance of ,one ,thousand ,miles4--,distance no ,obstacle4--,space does not exist for the ,subjective ,mind4--,objective ,habits of ,thought the only ,adverse ,factor4--,diseases treated4--,strabismus cured4--,mode of ,operation4--,not a ,good ,money-making ,scheme4--,it promotes the ,health of the ,healer4--,a ,method of ,universal ,utility4--,self-,healing its most ,important ,function4--,the ,power absolute4--,within the ,reach of ,all4--,method of ,self-,healing4--,the ,patient's ,credulity not overtaxed4--,the ,example of ,christ4--,material ,remedies not to be ignored4--,advice to ,christian ,scientists4--,the ,control of ,dreams4--,practical ,conclusions #aia ,,chapter ,,xv4 ,,the ,,phenomena ,,of ,,spiritism4 ,if a ,man die1 shall he live again8--,the ,problem not solved by ,spiritistic ,phenomena4--,the ,phenomena admitted4--,their ,supernatural ,origin denied4--,explained by the ,hypothesis4--,subsidiary ,hypothesis4--,an ,intelligent ,dynamic ,force4--,its ,characteristics4--,limited by ,medium's ,intelligence4--,it is controlled by ,suggestion4--,phenomena fail in ,presence of ,scepticism4--,reasons4--,mediumistic ,frauds4--,the ,primary ,lesson in ,spiritistic ,investigation4--,mediums not necessarily dishonest4--,their ,honest ,belief in the ,phenomena4--,suggestion explains all4--,illustrations from ,hypnotism4--,convincing ,character of ,alleged ,communications4--,telepathic ,explanations4--,general ,conclusions #bje ,,chapter ,,xvi4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,various ,classes of ,phenomena4--,clairvoyance4--,its ,field not yet clearly defined4--,telepathy invades its ,ancient ,domain4--,simple ,experiments in ,telepathy4--,their ,significance4--,telepathic ,power in ,mediums4--,telepathic ,visions4--,a ,typical ,sance4--,wonderful ,exhibition of ,telepathic ,power4--,an ,affecting ,interview of the ,sitter with ,himself4--,deductions4--,visions of ,inanimate ,things as well as of ,deceased ,persons4--,spirit of the ,jack of ,clubs4--,subjective ,memory4--,spirit ,identity4--,allan ,kardec's ,observations4--,his ,illogical ,conclusions4--,his ,supreme ,test4--,telepathic ,explanation4--,four ,ways of explaining his ,test ,case #bai ,,chapter ,,xvii4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,psychometry4--,the ,souls of ,things4--,professor ,denton's ,experiments4--,wonderful ,visions of the ,ancient ,environment of ,geological ,specimens4--,a ,piece of ,mortar from ,cicero's ,house4--,supposed ,scientific ,tests4--,explanation on ,telepathic ,principles4--,experiments in ,hypnotism compared4--,clairvoyance and ,telepathy4--,their ,boundary ,lines in ,transit4--,clairaudience4--,definitions of the ,term4--,socrates and his ,dmon4--,modern ,instances4--,mental ,impressions4--,premonitions4--,their ,unreliability4--,remarkable ,examples of ,clairaudience4--,a ,lawyer's ,experience4--,subject to the ,law of ,suggestion4--,insanity sometimes results from ,ignorance of the ,cause4--,practical ,suggestions #bch ,,chapter ,,xviii4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,the ,planchette4--,modifications4--,easily operated4--,automatic ,writing4--,governed by the ,universal ,law4--,the ,planchette without ,spirits4--,the ,planchette and ,telepathy4--,trance4--,ancient and ,modern ,superstitions relating to ,trance4--,religious ,systems founded on ,trance4--,visions4--,swedenborg4--,orie ntal ,philosophy4--,its ,slow ,growth and ,stupendous ,proportions4--,spiritistic ,philosophy4--,its ,evolution4--,all founded on ,trance ,visions1 in ,ignorance of the ,law of ,suggestion4--,cahagnet's ,mesmeric ,seers4--,their ,revelations4--,objective and ,subjective ,visions4--,orthodoxy and ,heterodoxy4--,visions of the ,holy ,virgin4--,the ,physical and ,mental ,attitude of ,prayer4--,the ,prayer of ,faith4--,obsession4--,possession4--,cas ting out ,devils4--,devils out of ,fashion4--,the ,influence of ,suggestion4--,the ,element of ,telepathy4--,dual ,personality4--,loss of ,identity4--,characteristics4--,the ,case of ,ansel ,bourne4--,possible ,explanation4--,a ,proof of the ,dual ,hypothesis4--,multiple ,personality #bea ,,chapter ,,xix4 ,,the ,,physical ,,phenomena ,,of ,,spiritism4 ,the ,intelligence manifested4--,it is a ,human ,intelligence4--,inherent ,probabilities4--,conditions requisite4--,the ,best ,conditions4--,a ,living ,organism necessary4--,the ,laws of ,telepathy and ,suggestion prevail4--,slate-,writing4--,a ,wonderful ,slate-,writing ,sance4--,telepathic and ,psycho-,physical ,power displayed in ,perfection4--,demonstration of its ,mundane ,origin4--,an ,unexpected ,phenomenon4--,summary of ,results4--,syllogism4--,general ,conclusions4--,spiritistic ,phenomena do not constitute ,valid ,evidence of a ,life beyond the ,grave4--,an ,argument for ,immortality #bga ,,chapter ,,xx4 ,,phantasms ,,of ,,the ,,dead4 ,ghosts4--,scientific ,investigations4--,tentative ,classification of ,phenomena4--,power to create ,phantasms demonstrated4--,investigations of the ,london ,society for ,psychical ,research4--,spirit ,photography4--,projection of the ,astral ,body4--,witches4--,conditions necessary4--,the same in all ,cases4--,spirit ,materialization4--,magicians4--,ghosts the ,creations of the ,subjective ,entity4--,eliphas ,levi's ,views4--,raising the ,devil4--,crystal ,visions4--,propositions established4--,embodied ,thoughts4--,phantasms not ,spirits4--,uniform ,characteristics4--,a ,new ,classification4--,conditions of ,objectivity and ,persistency4--,haunted ,houses4---,no ,general ,intelligence manifested4--,d',assier's ,statements4--,a ,remarkable ,case4--,ghosts ,intensified ,telepathic ,visions4--,difference in ,degree1 not in ,kind4--,ghosts not controllable by ,suggestion4--,other ,salient ,peculiarities4--,ghosts neither prove nor disprove ,immortality4--,mental ,atmosphere of ,houses4--,remarkable ,cases4--,classification of ,telepathic ,phenomena4--,conclusions #bhf ,,chapter ,,xxi4 ,,suspended ,,animation ,,and ,,premature ,,burial4 ,facts of ,startling ,import4--,the ,case of ,washington ,irving ,bishop4--,other ,instances of ,suspended ,animation4--,vampirism4--,catalepsy4--, east ,indian ,fakirs buried alive for ,months4--,fundamental ,errors4--,catalepsy not a ,disease4--,a ,recuperative ,agent4--,the ,law of ,suggestion governs the ,phenomena4--,subjective ,insensibility impossible4--,suggestion of ,death deepens the ,lethargy4--,the ,appalling ,dangers of ,catalepsy4--,the ,proper ,treatment #cji ,,chapter ,,xxii4 ,,practical ,,conclusions ,,and ,,suggestions4 ,the ,normal ,relations of the ,objective and ,subjective ,faculties4--,their ,distinctive ,powers and ,functions4--,the ,infinite ,wisdom displayed in their ,distribution4--,it constitutes ,man a ,free ,moral ,agent4--,limitation of ,subjective ,powers and ,responsibilities in this ,life4--,the ,kinship of the ,soul to ,god4--,the ,limitation of the ,powers of the ,objective ,mind4--,the ,transcendent ,powers of the ,soul4--,errors of the ,old ,philosophers4--,the ,normal ,functions of the ,soul in ,earthly ,life4--,dangers of ,abnormal ,exercise of ,subjective ,power4--,nervous ,disorders1 ,insanity1 ,imbecility1 and ,moral ,degradation4--,the ,importance of a ,knowledge of the ,law of ,suggestion4--,dangers of ,mediumship4--,trance-,speakers4--,immor al ,tendency of ,ignorant ,mediumship4--,tendency towards ,free ,love4--,the ,causes4--,the ,orientalists4--,their ,greater ,powers1 and their ,greater ,facilities for ,self-,delusion4--,practical ,conclusions4--,warnings #cba ,,chapter ,,xxiii4 ,,the ,,physical ,,manifestations ,,and ,,philosophy ,,of ,,christ4 ,the ,great ,stumbling-,block1 ,unbelief in the ,physical ,history of ,christ4--,modern ,science confirms the ,new ,testament4--,internal ,evidence of the ,truth of the ,history of ,jesus4--,the ,scientific ,accuracy of ,his ,statements4--,the ,exoteric and the ,esoteric ,doctrines4--,parables4--,esoteric ,doctrines reserved for ,modern ,science to discover4--,the ,spirit of ,truth4--,jesus the first to proclaim the ,scientific ,truth4--,the ,doctrine of ,faith4--,healing the ,sick4--,natural ,law4--,faith essential then as now4--,illustrative ,incidents4--,jairus' ,daughter4--,seven ,scientific ,steps4--,secrecy enjoined4--,scientific ,reasons4--,rediscovery of the ,science of ,mental ,therapeutics in ,modern ,times4--,nothing discovered that ,jesus did not know4--,absent ,treatment4--,the ,power to heal transmitted to all ,future ,generations4--,the ,conditions4--,conclusions #cch ,,chapter ,,xxiv4 ,,the ,,physical ,,manifestations ,,of ,,christ 7continued74 ,the ,word ,faith in its ,application to ,psychic ,phenomena4--,its ,definition4--,an ,epitome of the ,law of ,suggestion4--,subjective ,faith only required4--,illustrative ,incident4--,the ,spoken ,word4--,jesus knew the ,law1 and always acted within its ,limitations4--,intuitive ,perception of the ,laws of the ,soul4--,his ,manhood and its ,limitations4--,our ,warranty of ,title as ,sons of ,god4--,christ constantly controlled by ,reason4--,his ,subjective ,powers subservient4--,the ,three ,temptations illustrative4--,the ,great ,lesson to ,mankind4--,the ,normal ,exercise of ,subjective ,power4--,simon the ,sorcerer4--,miracle not a ,necessary ,explanation of the ,power of ,christ4--,conclusions #cei ,,chapter ,,xxv4 ,,the ,,spiritual ,,philosophy ,,of ,,christ4 ,the ,necessity of ,signs and ,wonders4--,christ's ,work was for ,all-,time4--,his ,consummate ,wisdom4--,signs and ,wonders as ,evidence4--,his ,perception of ,spiritual ,laws4--,the ,perceptive ,powers of the ,soul4--,propositions4--,presumptive ,evidence of ,his ,knowledge of ,spiritual ,laws4--,condition precedent to ,immortality4--,faith the ,essential ,condition4--,the ,declarations of ,christ4--,he meant just what ,he said4--,the ,doctrines of the ,church4--,literal ,extinction of the ,soul through ,unbelief4--,belief essential to ,salvation4--,belief will not avert the ,consequences of ,sin4--,inherent ,probabilities4--,the ,conscious ,existence of the ,soul4--,the ,law of ,suggestion applied4--,scepticism constitutes a ,fatal ,suggestion4--,phenomena of ,hypnotism illustrative4--,souls of ,animals have no ,conscious ,existence2 hence not ,immortal4--,christ as a ,saviour of ,souls4--,his ,doctrine new to the ,world1 but scientifically correct #cgd ,,chapter ,,xxvi4 ,,the ,,mission ,,of ,,christ4 ,,future ,,rewards ,,and ,,punishments4 ,the ,success of ,christ's ,mission4--,chaotic ,state of ,spiritual ,philosophy in ,his ,time4--,the ,various ,doctrines in ,vogue4--,jesus the first to simplify the ,doctrine of ,immortality4--,he gave it a ,definite ,status in ,philosophy4--,the ,doctrine of ,future ,rewards and ,punishments4--,god will ,render to every ,man according to his ,deeds4--,spiritual ,penalties for ,violations of ,spiritual ,law4--,the ,sin against the ,holy ,ghost4--,the ,sin of ,unbelief4--,the ,status of a ,lost ,soul4--,possible ,reincarnation4--,the ,means of ,punishment for ,sin4--,affections4--,conscience4--,memo ry4--,general ,conclusions4--,scientific ,basis of ,christianity #chi ,,chapter ,,xxvii4 ,,deductions ,,from ,,various ,,attributes ,,of ,,the ,,soul4 ,the ,question of ,identity4--,consciousness and ,memory4--,identity considered in ,reference to ,rewards and ,punishments4--,conscience4--,conflictin g ,theories of ,psychologists4--,education and ,intuition4--,different ,standards of ,morality4--,the ,soul's ,perception of the ,eternal ,principles of ,right and ,wrong4--,the ,instinct of ,worship4--,its ,abnormal ,manifestations4--,the ,law of ,suggestion4--,universality of the ,sentiment of ,worship4--,its ,normal ,manifestations4--,demonstrative of the ,existence of a ,god of ,love4--,old ,arguments invalid4--,socrates and ,paley4--,argument predicated on the ,affectional ,emotions4--,syllogistic ,deductions4--,the ,divine ,pedigree of ,man #djj ,illustration ,,the ,,law ,,of ,,psychic ,,phenomena4 ,,chapter ,i4 ,,introductory4 ,necessity of a ,working ,hypothesis4--,the ,newtonian ,hypothesis4--,the ,atomic ,theory4--,a ,psychological ,hypothesis necessary4--,theories of ,hypnotism and ,mesmerism4--,spiritism4--,mental ,therapeutics4--,libault's ,law of ,suggestion4--,duality of ,mind4--,a ,working ,hypothesis for ,psychology formulated4--,its ,three ,terms4 ,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-matter4 ,indeed1 until such an hypothesis is discovered and formulated1 no subject of human investigation can properly be said to be within the domain of the exact sciences4 ,thus1 astronomy1 previous to the promulgation of ,kepler's ,laws and the formulation of the ,newtonian hypothesis of gravitation1 was in a state of chaos1 and its votaries were hopelessly divided by conflicting theories4 ,but the moment ,newton promulgated his theorem a revolution began which eventually involved the whole scientific world4 ,astronomy was rescued from the domain of empiricism1 and became an exact science4 ,what the ,newtonian hypothesis did for astronomy1 the atomic theory has done for chemistry4 ,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 hand4 ,he knows that if he can combine hydrogen and oxygen1 in the proportion of two atoms of the former to one of the latter1 water will be the result4 ,he knows that one atom1 or part1 of oxygen and one of carbon combined under heat will produce carbonic oxide1--a poisonous gas2 that the addition of another atom1 or part1 of oxygen will produce carbonic anhydride 7dioxide71--a harmless gas2 and so on throughout the vast realm of chemical combinations4 ,the fact that the literal correctness of a given hypothesis is not demonstrable except by results1 in no wise militates against its value in the domain to which it belongs4 ,indeed1 it would cease to be a hypothesis the moment it were demonstrated4 ,newton's theorem is undemonstrable except from its results4 ,its correspondence1 however1 with every known fact1 the facility with which astronomical calculations can be made1 and the precision with which every result can be predicted1 constitute a sufficient demonstration of its substantial correctness to inspire the absolute confidence of the scientific world4 ,no one would hesitate to act in the most important concerns of life--nay1 to stake his very existence--upon calculations based upon ,newton's hypothesis4 ,yet there are not found wanting men who deny or doubt its abstract correctness4 ,volumes have been written to disprove it4 ,but as no one has yet discovered a fact or witnessed a phenomenon outside of its domain1 the world refuses to surrender its convictions4 ,when such a fact is discovered1 then1 and not till then1 will there arise a necessity for revising the ,principia4 ,it is a trite and true saying that one antagonistic fact will destroy the value of the finest theory ever evolved4 ,it is equally impossible to demonstrate the abstract correctness of the atomic theory4 ,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 him4 ,no one ever saw1 felt1 tasted1 or smelled an atom4 ,it is beyond the reach of the senses2 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 matter4 ,it exists for man only in hypothesis4 ,nevertheless1 the fact remains1 that in all the wide range of human investigation there is not a more magnificent generalization1 nor one more useful to mankind in its practical results1 than the atomic theory4 ,yet there are those who doubt its abstract correctness1 and labor to disprove the existence of the atom4 ,if the ultimate object of chemical science were to demonstrate the existence of the atom1 or to seize it and harness it to the uses of mankind1 it might be worth while to set the chemical fraternity right by demonstrating its non-existence4 ,if the practice of chemistry on the basis of the theory were defective in its practical results1 or failed in universal application1 it would then be the duty of scientists to discard it entirely1 and to seek a better working hypothesis4 ,the most that can be said of any scientific hypothesis is1 that whether true in the abstract or not1 everything happens just as though it were true4 ,when this test of universality is applied1 when no known fact remains that is unexplained by it1 the world is justified in assuming it to be true1 and in deducing from it even the most momentous conclusions4 ,if1 on the contrary1 there is one fact pertaining to the subject-matter under investigation which remains outside the domain of the hypothesis1 or which is unexplained by it1 it is indubitable evidence that the hypothesis is unsafe1 untrue1 and consequently worthless for all practical purposes of sound reasoning4 ,thus1 ,sir ,isaac ,newton1 after having formulated his theorem1 threw it aside as worthless1 for a time1 upon making the discovery that the moon1 in its relations with the earth1 apparently did not come within the terms of his hypothesis4 ,his calculations were based upon the then accepted estimate of the length of a degree of latitude4 ,this estimate having been corrected by the careful measurements of ,picard1 ,newton revised his figures1 and found that the supposed discrepancy did not exist4 ,the last doubt in his mind having been thus set at rest1 he gave to the world a theorem which rendered possible substantial progress in astronomical science4 ,in the field of psychological investigation a satisfactory working hypothesis has never been formulated4 ,that is to say1 no theory has been advanced which embraces all psychological phenomena4 ,many theories have been advanced1 it is true1 to account for the various classes of phenomena which have been observed4 ,some of them are very plausible and satisfactory--to their authors--when applied to a particular class of facts1 but utterly fail when confronted with another class4 ,thus1 the students of the science of hypnotism are1 and since the days of ,mesmer have been1 hopelessly divided into schools which wage war upon each other's theories1 and dispute the correctness of each other's observations of facts4 ,mesmer's theory of fluidic emanations1 which he termed animal magnetism1 seemed to account for the facts which he observed1 and is still held to be substantially true by many votaries of this science4 ,john ,bovee ,dods' electrical theory--positive lungs and negative blood--was sufficiently plausible in its day to attract many followers1 as it afforded a satisfactory explanation of many phenomena which came under his observation4 ,braid's physiological explanation of certain classes of the phenomena afforded1 in his time1 much comfort to those who believe that there is nothing in man which cannot be weighed in a balance or carved with a scalpel4 ,in our own day we find the school of the ,salptrire1 which holds that hypnotism is a disease of the nervous system1 that its phenomena are explicable on physiological principles1 that the suggestions of the operator play but a secondary rle in their production1 and that they can be produced1 or successfully studied1 only in diseased persons4 ,on the other hand1 the ,nancy school of hypnotists holds that the science can be studied with profit only in perfectly healthy persons1 and from a purely psychological standpoint1 and that suggestion is the all-potent factor in the production of all hypnotic phenomena4 ,all three of the last-mentioned schools agree in ignoring the possibility of producing the higher phenomena of hypnotism1 known as clairvoyance and thought-transference1 or mind-reading2 whilst the earlier hypnotists demonstrated both beyond the possibility of a reasonable doubt4 ,indeed1 a committee of the ablest scientists of the ,royal ,academy of ,medicine of ,france1 after an investigation extending over a period of six years1 reported that it had demonstrated the existence of such powers in the human mind4 ,another large class of psychological phenomena1 which has been productive of more conflicting theories than any other1 and which from time immemorial has puzzled and appalled mankind1 is by a large class of persons referred to the direct agency of the spirits of the dead4 ,it would require a volume to catalogue the various theories which have been advanced to account for this class of phenomena1 and when done it would serve no useful purpose4 ,it is safe to say1 however1 that no two individuals1 whether believers or unbelievers in the generic doctrine of spiritism1 exactly agree as to the ultimate cause of the phenomena4 ,the obvious reason is that no two persons have had exactly the same experience1 or have observed exactly the same phenomena4 ,in the absence of a working hypothesis applicable to all the infinite variety of facts observed1 it follows that each investigator must draw his own conclusions from the limited field of his own experience4 ,and when we take into consideration the important rle which passion and prejudice ever play in the minds of men when the solution of an undemonstrable problem is attempted1 it is easy to see that a bewildering hodge-podge of heterogeneous opinions is inevitable4 ,another class of phenomena1 about which an infinite variety of opinions prevails1 may be mentioned under the general head of mental therapeutics4 ,under this generic title may be grouped the invocations of the gods by the ,egyptian priests2 the magic formulas of the disciples of ,esculapius2 the sympathetic powder of ,paracelsus2 the king's touch for the cure of goitre2 the wonderful cures at the tomb of ,deacon ,paris and at ,lourdes2 the miraculous power supposed to reside in the relics of the saints2 the equally miraculous cures of such men as ,greatrakes1 of ,gassner1 and of the ,abbot ,prince of ,hohenlohe2 and the no less wonderful healing power displayed by the modern systems known as mind cure1 faith cure1 ,christian science1 animal magnetism1 and suggestive therapeutics4 ,one fact1 pregnant with importance1 pertains to all these systems2 and that is that marvellous cures are constantly effected through their agencies4 ,to the casual observer it would seem to be almost self-evident that1 underlying all1 there must be some one principle which1 once understood1 would show them to be identical as to cause and mode of operation4 ,yet we find as many conflicting theories as there are systems1 and as many private opinions as there are individuals who accept the facts4 ,some of the hypotheses gravely put forth in books are so bizarre as to excite only the pity or the ridicule of the judicious4 ,one notable example is found in that system1 the basic theory of which is that matter has no existence1 that nothing is real but mind1 and that1 consequently1 disease and pain1 suffering and death1 are mere hallucinations of morbid intellects4 ,other theories there are1 which1 if not equally absurd1 are probably equally remote from the truth2 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 faith4 ,nevertheless1 as before remarked1 the fact remains that each of these systems effects some most wonderful results in the way of curing certain diseases4 ,what is true of the phenomena embraced under the general head of mental therapeutics is also true of the whole range of psychological phenomena2 namely1 the want of a working hypothesis which shall apply to all the facts that have been observed and authenticated4 ,no successful attempt has heretofore been made to supply this want2 nor has success been possible until within a very recent period1 for the simple reason that previous to the discovery of certain facts in psychological science1 the scientific world was without the necessary data from which a correct hypothesis could be formulated4 ,the researches of ,professor ,libault in the domain of hypnotism1 seconded by those of his pupil1 ,professor ,bernheim1 have resulted in discoveries which throw a flood of light upon the whole field of psychological investigation4 ,their field of observation being confined to hypnotism1 and chiefly to its employment as a therapeutic agent1 it is not probable that either of those eminent scientists realized the transcendent importance of their principal discovery1 or perceived that it is applicable to psychological phenomena outside the domain of their special studies4 ,the discovery is this3 that hypnotic subjects are constantly amenable to the power of suggestion2 that suggestion is the all-potent factor in the production of all hypnotic phenomena4 ,this proposition has been demonstrated to be true beyond the possibility of a reasonable doubt4 ,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 consideration4 ,the general propositions applicable to all phases of psychological phenomena are here only briefly stated1 leaving the minor1 or subsidiary1 propositions necessary for the elucidation of particular classes and sub-classes of phenomena to be stated under their appropriate heads4 ,the first proposition relates to the dual character of man's mental organization4 ,that is to say1 man has1 or appears to have1 two minds1 each endowed with separate and distinct attributes and powers2 each capable1 under certain conditions1 of independent action4 ,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 minds1 or that his one mind possesses certain attributes and powers under some conditions1 and certain other attributes and powers under other conditions4 ,it is sufficient to know that everything happens just as though he were endowed with a dual mental organization4 ,under the rules of correct reasoning1 therefore1 ,i have a right to assume that ,,man ,,has ,,two ,,minds2 and the assumption is so stated1 in its broadest terms1 as the first proposition of my hypothesis4 ,for convenience ,i shall designate the one as the objective mind1 and the other as the subjective mind4 ,these terms will be more fully explained at the proper time4 ,the second proposition is1 that ,,the ,,subjective ,,mind ,,is ,,constantly ,,amenable ,,to ,,control ,,by ,,suggestion4 ,the third1 or subsidiary1 proposition is1 that ,,the ,,subjective ,,mind ,,is ,,incapable ,,of ,,inductive ,,reasoning4 ,illustration ,,chapter ,,ii4 ,,duality ,,and ,,suggestion4 ,the ,doctrine of the ,trinity of ,man4--,the ,greek ,philosophy4--,the ,early ,christian ,fathers4--,hermetic ,philosophy4--,swedenborg4--,duality in ,modern ,philosophy4--,objective and ,subjective ,minds4--,their ,distinctive ,differences and ,modes of ,operation4--,the ,subjective ,mind a ,distinct ,entity4--,illustrations from ,hypnotism4--,suggestion4--,auto-,sugges tion4--,universality of the ,law of ,suggestion4 ,the broad idea that man is endowed with a dual mental organization is far from being new4 ,the essential truth of the proposition has been recognized by philosophers of all ages and nations of the civilized world4 ,that man is a trinity1 made up of body1 soul1 and spirit1 was a cardinal tenet in the faith of many ancient ,greek philosophers1 who thus clearly recognized the dual character of man's mental or spiritual organization4 ,plato's idea of terrestrial man was that he is a trinity of soul1 soul-body1 and earth-body4 ,the mystic jargon of the ,hermetic philosophers discloses the same general idea4 ,the salt1 sulphur1 and mercury of the ancient alchemists doubtless refers to man as being composed of a trinity of elements4 ,the early ,christian ,fathers confidently proclaimed the same doctrine1 as is shown in the writings of ,clement1 ,origen1 ,tatian1 and other early exponents of ,christian doctrine4 ,indeed1 it may be safely assumed that the conception of this fundamental truth was more or less clearly defined in the minds of all ancient philosophers1 both ,christian and pagan4 ,it is the basis of their conception of ,god as a ,trinity in his personality1 modes of existence1 and manifestations1--a conception of which ,schelling says3 ,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 us4 ,in later times1 ,swedenborg1 believing himself to be divinely inspired1 declared that ,there appertain to every man an internal man1 a rational man1 and an external man1 which is properly called the natural man4 ,again1 he tells us that there are three natures1 or degrees of life1 in man1--the natural1 the spiritual1 and the celestial4 ,of modern writers who accept the dual theory1 ,professor ,wigan1 ,dr4 ,brown-,squard1 and ,professor ,proctor are notable examples4 ,numerous facts are cited by these writers1 demonstrating the broad fact of duality of mind1 although their theory of causation1 based on cerebral anatomy1 will not bear a moment's examination in the light of the facts of hypnotic science4 ,in more recent years#a the doctrine of duality of mind is beginning to be more clearly defined1 and it may now be said to constitute a cardinal principle in the philosophy of many of the ablest exponents of the new psychology4 ,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 life4 ,indeed1 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 education1 a perception of truth independent of the testimony of his bodily senses4 ,it is natural to suppose that a proposition1 the substantial correctness of which has been so widely recognized1 must not only possess a solid basis of truth1 but must1 if clearly understood1 possess a veritable significance of the utmost importance to mankind4 ,hitherto1 however1 no successful attempt has been made to define clearly the nature of the two elements which constitute the dual mind2 nor has the fact been recognized that the two minds possess distinctive characteristics4 ,it is a fact1 nevertheless1 that the line of demarcation between the two is clearly defined2 that their functions are essentially unlike2 that each is endowed with separate and distinct attributes and powers2 and that each is capable1 under certain conditions and limitations1 of independent action4 ,for want of a better nomenclature1 ,i shall distinguish the two by designating the one as objective1 and the other as subjective4 ,in doing so the commonly received definitions of the two words will be slightly modified and extended2 but inasmuch as they more nearly express my exact meaning than any others that occur to me1 ,i prefer to use them rather than attempt to coin new ones4 ,in general terms the difference between man's two minds may be stated as follows3-- ,the objective mind takes cognizance of the objective world4 ,its media of observation are the five physical senses4 ,it is the outgrowth of man's physical necessities4 ,it is his guide in his struggle with his material environment4 ,its highest function is that of reasoning4 ,the subjective mind takes cognizance of its environment by means independent of the physical senses4 ,it perceives by intuition4 ,it is the seat of the emotions1 and the storehouse of memory4 ,it performs its highest functions when the objective senses are in abeyance4 ,in a word1 it is that intelligence which makes itself manifest in a hypnotic subject when he is in a state of somnambulism4 ,in this state many of the most wonderful feats of the subjective mind are performed4 ,it sees without the use of the natural organs of vision2 and in this1 as in many other grades1 or degrees1 of the hypnotic state1 it can be made1 apparently1 to leave the body1 and travel to distant lands and bring back intelligence1 oftentimes of the most exact and truthful character4 ,it also has the power to read the thoughts of others1 even to the minutest details2 to read the contents of sealed envelopes and of closed books4 ,in short1 it is the subjective mind that possesses what is popularly designated as clairvoyant power1 and the ability to apprehend the thoughts of others without the aid of the ordinary1 objective means of communication4 ,in point of fact1 that which1 for convenience1 ,i have chosen to designate as the subjective mind1 appears to be a separate and distinct entity2 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 brain1 while the subjective mind is a distinct entity1 possessing independent powers and functions1 having a mental organization of its own1 and being capable of sustaining an existence independently of the body4 ,in other words1 it is the soul4 ,the reader would do well to bear this distinction clearly in mind as we proceed4 ,one of the most important1 as well as one of the most striking1 points of difference between the two minds1 relates to the subject of suggestion4 ,it is in this that the researches of the modern hypnotists give us the most important aid4 ,whether we agree with the ,paris school in giving to suggestion a secondary place among the causes of hypnotic phenomena1 or with the ,nancy school in ascribing all the phenomena to the potentiality of suggestion1 there can be no doubt of the fact that when suggestion is actively and intelligently employed1 it is always effective4 ,the following propositions1 therefore1 will not be disputed by any intelligent student of hypnotism3-- #a4 ,that the objective mind1 or1 let us say1 man in his normal condition1 is not controllable1 against reason1 positive knowledge1 or the evidence of his senses1 by the suggestions of another4 #b4 ,that the subjective mind1 or man in the hypnotic state1 is unqualifiedly and constantly amenable to the power of suggestion4 ,that is to say1 the subjective mind accepts1 without hesitation or doubt1 every statement that is made to it1 no matter how absurd or incongruous or contrary to the objective experience of the individual4 ,if a subject is told that he is a dog1 he will instantly accept the suggestion1 and1 to the limit of physical possibility1 act the part suggested4 ,if he is told that he is the ,president of the ,united ,states1 he will act the part with wonderful fidelity to life4 ,if he is told that he is in the presence of angels1 he will be profoundly moved to acts of devotion4 ,if the presence of devils is suggested1 his terror will be instant1 and painful to behold4 ,he may be thrown into a state of intoxication by being caused to drink a glass of water under the impression that it is brandy2 or he may be restored to sobriety by the administration of brandy1 under the guise of an antidote to drunkenness4 ,if told that he is in a high fever1 his pulse will become rapid1 his face flushed1 and his temperature increased4 ,in short1 he may be made to see1 hear1 feel1 smell1 or taste anything1 in obedience to suggestion4 ,he may be raised to the highest degree of mental or physical exaltation by the same power1 or be plunged by it into the lethargic or cataleptic condition1 simulating death4 ,these are fundamental facts1 known and acknowledged by every student of the science of hypnotism4 ,there is another principle1 however1 which must be mentioned in this connection1 which is apparently not so well understood by hypnotists generally4 ,i refer to the phenomenon of auto-suggestion4 ,professor ,bernheim and others have recognized its existence1 and its power to modify the results of experiments in one class of hypnotic phenomena1 but apparently have failed to appreciate its full significance4 ,it is1 in fact1 of coextensive importance with the general principle1 or law1 of suggestion1 and is an essential part of it4 ,it modifies every phenomenon1 and sometimes seems to form an exception to the general law4 ,properly understood1 however1 it will be seen1 not only to emphasize that law1 but to harmonize all the facts which form apparent exceptions to it4 ,the two minds being possessed of independent powers and functions1 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 another4 ,this we find to be true in a thousand ways4 ,for instance1 it is well known that a person cannot be hypnotized against his will4 ,as the hypnotic condition is usually induced by the suggestion of the operator1 his failure is due to the contrary auto-suggestion of the subject4 ,again1 if the subject submits to be hypnotized1 but resolves beforehand that he will not submit to certain anticipated experiments1 the experiments are sure to fail4 ,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 condition4 ,he was possessed of a remarkable dignity of character1 and was highly sensitive to ridicule2 and this sensitiveness stepped in to his defence1 and rendered abortive every attempt to cause him to place himself in a ridiculous attitude4 ,again1 if a hypnotic subject is conscientiously opposed to the use of strong drink1 no amount of persuasion on the part of the operator can induce him to violate his settled principles4 ,and so on1 through all the varying phases of hypnotic phenomena1 auto-suggestion plays its subtle rle1 often confounding the operator by resistance where he expected passive obedience4 ,it does not militate against the force of the rule that suggestion is the all-controlling power which moves the subjective mind4 ,on the contrary1 it confirms it1 demonstrates its never-failing accuracy4 ,it shows1 however1 that the stronger suggestion must always prevail4 ,it demonstrates1 moreover1 that the hypnotic subject is not the passive1 unreasoning1 and irresponsible automaton which hypnotists1 ancient and modern1 have believed him to be4 ,as this is one of the most important branches of the whole subject of psychological phenomena1 it will be more fully treated when the various divisions of the subject to which the principle is applicable are reached4 ,in the mean time1 the student should not for a moment lose sight of this one fundamental fact1 that the subjective mind is always amenable to the power of suggestion by the objective mind1 either that of the individual himself1 or that of another who has1 for the time being1 assumed control4 ,,footnotes3 ,footnote #a3 ,since the above was written1 ,du ,prel's able and interesting work1 entitled ,the ,philosophy of ,mysticism1 has appeared1 in which the dual theory is demonstrated beyond question by reference to the phenomena of dreams4 ,illustration ,,chapter ,,iii4 ,,reasoning ,,powers ,,of ,,the ,,two ,,minds ,,differentiated4 ,the ,subjective ,mind incapable of ,inductive ,reasoning4--,its ,processes always ,deductive or ,syllogistic4--,its ,premises the ,result of ,suggestion4--,illustrations by ,hypnotism4--,hypnotic ,interview with ,socrates4--,reasons from an ,assumed ,major ,premise4--,interview with a ,philosophic ,pig4--,the ,pig affirms the ,doctrine of ,reincarnation4--,dogmatism of ,subjective ,intelligence4--,incapable of ,controversial ,argument4--,persistency in following a ,suggested ,line of ,thought4 ,one of the most important distinctions between the objective and subjective minds pertains to the function of reason4 ,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 subject4 ,it is1 nevertheless1 a proposition which will be readily conceded to be essentially true by every observer when his attention is once called to it4 ,the propositions may be briefly stated as follows3-- #a4 ,the objective mind is capable of reasoning by all methods1--inductive and deductive1 analytic and synthetic4 #b4 ,the subjective mind is incapable of inductive reasoning4 ,let it here be understood that this proposition refers to the powers and functions of the purely subjective mind1 as exhibited in the mental operations of persons in a state of profound hypnotism1 or trance4 ,the prodigious intellectual feats of persons in that condition have been a source of amazement in all the ages2 but the striking peculiarity noted above appears to have been lost sight of in admiration of the other qualities exhibited4 ,in other words1 it has never been noted that their reasoning is always deductive1 or syllogistic4 ,the subjective mind never classifies a series of known facts1 and reasons from them up to general principles2 but1 given a general principle to start with1 it will reason deductively from that down to all legitimate inferences1 with a marvellous cogency and power4 ,place a man of intelligence and cultivation in the hypnotic state1 and give him a premise1 say in the form of a statement of a general principle of philosophy1 and no matter what may have been his opinions in his normal condition1 he will unhesitatingly1 in obedience to the power of suggestion1 assume the correctness of the proposition2 and if given an opportunity to discuss the question1 will proceed to deduce therefrom the details of a whole system of philosophy4 ,every conclusion will be so clearly and logically deducible from the major premise1 and withal so plausible and consistent1 that the listener will almost forget that the premise was assumed4 ,to illustrate3-- ,the writer once saw ,professor ,carpenter1 of ,boston1 place a young gentleman in the hypnotic state at a private gathering in the city of ,washington4 ,the company was composed of highly cultivated ladies and gentlemen of all shades of religious belief2 and the young man himself--who will be designated as ,c--was a cultured gentleman1 possessed a decided taste for philosophical studies1 and was a graduate of a leading college4 ,in his normal condition he was liberal in his views on religious subjects1 and1 though always unprejudiced and open to conviction1 was a decided unbeliever in modern spiritism4 ,knowing his love of the classics and his familiarity with the works of the ,greek philosophers1 the professor asked him how he should like to have a personal interview with ,socrates4 ,i should esteem it a great privilege1 if ,socrates were alive1 answered ,c4 ,it is true that ,socrates is dead1 replied the professor2 but ,i can invoke his spirit and introduce you to him4 ,there he stands now1 exclaimed the professor1 pointing towards a corner of the room4 ,c looked in the direction indicated1 and at once arose1 with a look of the most reverential awe depicted on his countenance4 ,the professor went through the ceremonial of a formal presentation1 and ,c1 almost speechless with embarrassment1 bowed with the most profound reverence1 and offered the supposed spirit a chair4 ,upon being assured by the professor that ,socrates was willing and anxious to answer any question that might be put to him1 ,c at once began a series of questions1 hesitatingly and with evident embarrassment at first2 but1 gathering courage as he proceeded1 he catechised the ,greek philosopher for over two hours1 interpreting the answers to the professor as he received them4 ,his questions embraced the whole cosmogony of the universe and a wide range of spiritual philosophy4 ,they were remarkable for their pertinency1 and the answers were no less remarkable for their clear-cut and sententious character1 and were couched in the most elegant and lofty diction1 such as ,socrates himself might be supposed to employ4 ,but the most remarkable of all was the wonderful system of spiritual philosophy evolved4 ,it was so clear1 so plausible1 and so perfectly consistent with itself and the known laws of ,nature that the company sat spell-bound through it all1 each one almost persuaded1 for the time being1 that he was listening to a voice from the other world4 ,indeed1 so profound was the impression that some of them--not spiritists1 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 intelligence4 ,at subsequent gatherings other pretended spirits were called up1 among them some of the more modern philosophers1 and one or two who could not be dignified with that title4 ,when a modern spirit was invoked1 the whole manner of ,c changed4 ,he was more at his ease1 and the conversation on both sides assumed a purely nineteenth-century tone4 ,but the philosophy was the same2 there was never a lapse or an inconsistency4 ,with the introduction of every new spirit there was a decided change of diction and character and general style of conversation1 and each one was always the same1 whenever reintroduced4 ,if the persons themselves had been present1 their distinctive peculiarities could not have been more marked2 but if all that was said could have been printed in a book verbatim1 it would have formed one of the grandest and most coherent systems of spiritual philosophy ever conceived by the brain of man1 and its only blemish would have been the frequent change of the style of diction4 ,it must not be forgotten that ,c was not a spiritist1 and that the whole bent of his mind inclined to materialism4 ,he frequently expressed the most profound astonishment at the replies he received4 ,this was held to be an evidence that the replies were not evolved from his own inner consciousness4 ,indeed1 it was strenuously urged by some of the company present that he must have been talking with an independent intelligence1 else his answers would have coincided with his own belief while in his normal condition4 ,the conclusive answer to that proposition is this3 ,he was in the subjective state4 ,he had been told that he was talking face to face with a disembodied spirit of superior intelligence4 ,he believed the statement implicitly1 in obedience to the law of suggestion4 ,he saw1 or thought he saw1 a disembodied spirit4 ,the inference1 for him1 was irresistible that this was a demonstration of the truth of spiritism2 that being assumed1 the rest followed as a natural inference4 ,he was1 then1 simply reasoning deductively from an assumed major premise1 thrust upon him1 as it were1 by the irresistible force of a positive suggestion4 ,his reasoning was perfect of its kind1 there was not a flaw in it2 but it was purely syllogistic1 from general principles to particular facts4 ,it will doubtless be said that this does not prove that he was not in actual converse with a spirit4 ,true2 and if the conversation had been confined to purely philosophical subjects1 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 supreme4 ,but test questions were put to one of the supposed spirits1 with a view of determining this point4 ,one of them was asked where he died4 ,his reply was1 ,in a little town near ,boston4 ,the fact is that he had lived in a little town near ,boston1 and the somnambulist knew it4 ,but he died in a foreign land1--a fact which the somnambulist did not know4 ,c was subsequently1 when in his normal condition1 informed of the failure of this test question1 and was told at the same time what the facts were concerning the circumstances of the death of the gentleman whose spirit was invoked4 ,he was amused at the failure1 as well as at the credulity of those who had believed that he had been in conversation with spirits2 but at a subsequent sitting he was again informed that the same spirit was present1 and he at once manifested the most profound indignation because of the deception which had been practised upon him by the said spirit1 and demanded an explanation of the falsehood which he had told concerning the place of his death4 ,then was exhibited one of the most curious phases of subjective intelligence4 ,the spirit launched out into a philosophical disquisition on the subject of spirit communion1 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 mollified1 but the spiritists present felt that they had scored a triumph1 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 communicate4 ,for the benefit of those who will say that there is1 after all1 no proof that ,c was not in actual communication with a superior intelligence1 it must be stated that at a subsequent sance he was introduced to a very learned and very philosophical pig1 who spoke all the modern languages with which ,c was acquainted1 and appeared to know as much about spiritual philosophy as did the ancient ,greek4 ,c had been told that the pig was a reincarnation of a ,hindoo priest whose karma had been a little off color1 but who retained a perfect recollection of his former incarnation1 and had not forgotten his learning4 ,it is perhaps unnecessary to say that the pig was able to1 and did1 give a very learned and eminently satisfactory exposition of the doctrine of reincarnation and of ,hindoo philosophy in general4 ,as ,c was then fresh from his reading of some modern theosophical works1 he was apparently much gratified to find that they were in substantial accord with the views of the pig4 ,the inference to be drawn from these facts is obvious and irresistible3 the subjective mind of the young man accepted the suggestion of the operator as an absolute verity4 ,the deductions from the premises thus given were evolved from his own inner consciousness4 ,but that he believed them to have been imparted to him by a spirit1 is as certain as that he believed that he saw a spirit4 ,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 reasoning4 ,on the contrary1 they seldom1 if ever1 employ the forms of the syllogism1 and it is rare that their discourses are argumentative4 ,they are generally1 in fact1 dogmatic to the last degree4 ,it never seems to occur to them that what they state to be a fact can possibly be1 in the slightest degree1 doubtful4 ,a doubt1 expressed or implied1 of their perfect integrity1 of the correctness of their statements1 or of the genuineness of the phenomena which is being exhibited through them1 invariably results in confusion and distress of mind4 ,hence they are incapable of controversial argument1--a fact which constitutes another important distinction between the objective and subjective minds4 ,to traverse openly the statements of a person in the subjective state1 is certain to restore him to the normal condition1 often with a severe nervous shock4 ,the explanation of these facts is easy to find in the constant amenability of the subjective mind to the power of suggestion4 ,they are speaking or acting from the standpoint of one suggestion1 and to controvert it is to offer a counter suggestion which is equally potent with the first4 ,the result is1 and must necessarily be1 utter confusion of mind and nervous excitement on the part of the subject4 ,these facts have an important bearing upon many psychological phenomena1 and will be adverted to more at length in future chapters1 my present purpose being merely to impress upon the reader's mind the general principles governing subjective mental phenomena4 ,it will be seen from the foregoing that when it is stated that the subjective mind reasons deductively1 the results of its reasoning processes are referred to rather than its forms4 ,that is to say1 whilst it may not employ the forms of the syllogism1 its conclusions are syllogistically correct1--are logically deducible from the premises imparted to it by suggestion4 ,this peculiarity seems to arise from1 or to be the necessary result of1 the persistency with which the subjective mind will follow every idea suggested4 ,it is well known to hypnotists that when an idea is suggested to a subject1 no matter of how trivial a character1 he will persist in following that idea to its ultimate conclusion1 or until the operator releases him from the impression4 ,for instance1 if a hypnotist suggests to one of his subjects that his back itches1 to another that his nose bleeds1 to another that he is a marble statue1 to another that he is an animal1 etc41 each one will follow out the line of his particular impression1 regardless of the presence of others1 and totally oblivious to all his surroundings which do not pertain to his idea2 and he will persist in doing so until the impression is removed by the same power by which it was created4 ,the same principle prevails when a thought is suggested and the subject is invited to deliver a discourse thereon4 ,he will accept the suggestion as his major premise2 and whatever there is within the range of his own knowledge or experience1 whatever he has seen1 heard1 or read1 which confirms or illustrates that idea1 he has at his command and effectually uses it1 but is apparently totally oblivious to all facts or ideas which do not confirm1 and are not in accord with1 the one central idea4 ,it is obvious that inductive reasoning1 under such conditions1 is out of the question4 ,illustration ,,chapter ,,iv4 ,,perfect ,,memory ,,of ,,the ,,subjective ,,mind4 ,confirmed by ,hypnotic ,phenomena4--,opinions of ,psychologists4--,sir ,william ,hamilton's ,views4---,observations of ,dr4 ,rush4--,talent for ,poetry and ,music developed by ,abnormal ,conditions4--,talent for ,drawing evolved by ,madness4--,resuscitation of ,knowledge in the ,insane4--,extraordinary ,feats of ,memory during ,illness4--,a ,forgotten language recovered4--,whole ,pages of ,greek and ,hebrew remembered by an ,illiterate ,servant ,girl4--,speaking in ,unknown ,tongues explained4--,the ,result of the ,operations of ,natural ,law4 ,one of the most striking and important peculiarities of the subjective mind1 as distinguished from the objective1 consists in its prodigious memory4 ,it would perhaps be hazardous to say that the memory of the subjective mind is perfect1 but there is good ground for believing that such a proposition would be substantially true4 ,it must be understood that this remark applies only to the most profoundly subjective state and to the most favorable conditions4 ,in all degrees of hypnotic sleep1 however1 the exaltation of the memory is one of the most pronounced of the attendant phenomena4 ,this has been observed by all hypnotists1 especially by those who make their experiments with a view of studying the mental action of the subject4 ,psychologists of all shades of belief have recognized the phenomena1 and many have declared their conviction that the minutest details of acquired knowledge are recorded upon the tablets of the mind1 and that they only require favorable conditions to reveal their treasures4 ,sir ,william ,hamilton1 in his ,lectures on ,metaphysics1 page #bcf1 designates the phenomenon as latent memory4 ,he says3-- ,the evidence on this point shows that the mind frequently contains whole systems of knowledge1 which1 though in our normal state they have faded into absolute oblivion1 may1 in certain abnormal states--as madness1 febrile delirium1 somnambulism1 catalepsy1 etc4--flash out into luminous consciousness1 and even throw into the shade of unconsciousness those other systems by which they had1 for a long period1 been eclipsed1 and even extinguished4 ,for example1 there are cases in which the extinct memory of whole languages was suddenly restored2 and1 what is even still more remarkable1 in which the faculty was exhibited of accurately repeating1 in known or unknown tongues1 passages which were never within the grasp of conscious memory in the normal state4 ,sir ,william then proceeds to quote1 with approval1 a few cases which illustrate the general principle4 ,the first is on the authority of ,dr4 ,rush1 a celebrated ,american physician3 ,the records of the wit and cunning of madmen1 says the doctor1 are numerous in every country4 ,talents for eloquence1 poetry1 music1 and painting1 and uncommon ingenuity in several of the mechanical arts1 are often evolved in this state of madness4 ,a gentleman whom ,i attended in an hospital in the year #ahaj1 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 ,sunday4 ,a female patient of mine who became insane1 after parturition1 in the year #ahjg1 sang hymns and songs of her own composition during the latter stage of her illness1 with a tone of voice so soft and pleasant that ,i hung upon it with delight every time ,i visited her4 ,she had never discovered a talent for poetry or music in any previous part of her life4 ,two instances of a talent for drawing1 evolved by madness1 have occurred within my knowledge4 ,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 derangement8 ,sometimes we observe in mad people an unexpected resuscitation of knowledge2 hence we hear them describe past events1 and speak in ancient or modern languages1 or repeat long and interesting passages from books1 none of which1 we are sure1 they were capable of recollecting in the natural and healthy state of their mind4#b ,it must be remembered that when these events occurred1 the profession knew little of the phenomena of hypnotism4 ,in the light of present knowledge on that subject it is easy to understand that the phenomena here recorded are referable to one common origin1 whatever may have been the proximate cause of their manifestation4 ,there are many ways by which the subjective mind may be caused to become active and dominant besides deliberately producing hypnotic sleep4 ,diseases of various kinds1 particularly those of the brain or nervous system1 and intense febrile excitement1 are frequently causes of the total or partial suspension of the functions of the objective mind1 and of exciting the subjective mind to intense activity4 ,the next case quoted by ,sir ,william is from ,recollections of the ,valley of the ,mississippi1 by an ,american clergyman named ,flint3-- ,i am aware1 he remarks1 that every sufferer in this way is apt to think his own case extraordinary4 ,my physicians agreed with all who saw me that my case was so4 ,as very few live to record the issue of a sickness like mine1 and as you have requested me1 and as ,i have promised1 to be particular1 ,i will relate some of the circumstances of this disease4 ,and it is in my view desirable1 in the bitter agony of such diseases1 that more of the symptoms1 sensations1 and sufferings should have been recorded than have been2 and that others in similar predicaments may know that some before them have had sufferings like theirs1 and have survived them4 ,i had had a fever before1 and had risen1 and been dressed every day4 ,but in this1 with the first day ,i was prostrated to infantine weakness1 and felt1 with its first attack1 that it was a thing very different from what ,i had yet experienced4 ,paroxysms of derangement occurred the third day1 and this was to me a new state of mind4 ,that state of disease in which partial derangement is mixed with a consciousness generally sound1 and sensibility preternaturally excited1 ,i should suppose the most distressing of all its forms4 ,at the same time that ,i was unable to recognize my friends1 ,i was informed that my memory was more than ordinarily exact and retentive1 and that ,i repeated whole passages in the different languages which ,i knew1 with entire accuracy4 ,i recited1 without losing or misplacing a word1 a passage of poetry which ,i could not so repeat after ,i recovered my health4 ,the following more curious case is given by ,lord ,monboddo in his ,ancient ,metaphysics3#c-- ,it was communicated in a letter from the late ,mr4 ,hans ,stanley1 a gentleman well known both to the learned and political world1 who did me the honor to correspond with me upon the subject of my first volume of ,metaphysics4 ,i will give it in the words of that gentleman4 ,he introduces it by saying that it is an extraordinary fact in the history of mind1 which he believes stands single1 and for which he does not pretend to account2 then he goes on to narrate it3 ',about six-and-twenty years ago1 when ,i was in ,france1 ,i had an intimacy in the family of the late ,marchal de ,montmorenci de ,laval4 ,his son1 the ,comte de ,laval1 was married to ,mademoiselle de ,manpeaux1 the daughter of a lieutenant-general of that name1 and the niece of the late chancellor4 ,this gentleman was killed at the battle of ,hastenbeck4 ,his widow survived him some years1 but is since dead4 ',the following fact comes from her own mouth2 she has told it me repeatedly4 ,she was a woman of perfect veracity and very good sense4 ,she appealed to her servants and family for the truth4 ,nor did she1 indeed1 seem to be sensible that the matter was so extraordinary as it appeared to me4 ,i wrote it down at the time1 and ,i have the memorandum among some of my papers4 ',the ,comtesse de ,laval had been observed1 by servants who sat up with her on account of some indisposition1 to talk in her sleep a language that none of them understood2 nor were they sure1 or1 indeed1 herself able to guess1 upon the sounds being repeated to her1 whether it was or was not gibberish4 ',upon her lying-in of one of her children she was attended by a nurse who was of the province of ,brittany1 and who immediately knew the meaning of what she said1 it being in the idiom of the natives of that country2 but she herself when awake did not understand a single syllable of what she had uttered in her sleep1 upon its being retold her4 ',she was born in that province1 and had been nursed in a family where nothing but that language was spoken2 so that in her first infancy she had known it1 and no other2 but when she returned to her parents1 she had no opportunity of keeping up the use of it2 and1 as ,i have before said1 she did not understand a word of ,breton when awake1 though she spoke it in her sleep4 ',i need not say that the ,comtesse de ,laval never said or imagined that she used any words of the ,breton idiom1 more than were necessary to express those ideas that are within the compass of a child's knowledge of objects4' ,a highly interesting case is given by ,mr4 ,coleridge in his ,biographia ,literaria4#d ,it occurred1 says ,mr4 ,coleridge1 in a ,roman ,catholic town in ,germany1 a year or two before my arrival at ,gttingen1 and had not then ceased to be a frequent subject of conversation4 ,a young woman of four or five and twenty1 who could neither read nor write1 was seized with a nervous fever1 during which1 according to the asseverations of all the priests and monks of the neighborhood1 she became possessed1 and as it appeared1 by a very learned devil4 ,she continued incessantly talking ,latin1 ,greek1 and ,hebrew1 in very pompous tones1 and with most distinct enunciation4 ,this possession was rendered more probable by the known fact that she was1 or had been1 a heretic4 ,voltaire humorously advises the devil to decline all acquaintance with medical men2 and it would have been more to his reputation if he had taken this advice in the present instance4 ,the case had attracted the particular attention of a young physician1 and by his statement many eminent physiologists and psychologists visited the town and cross-examined the case on the spot4 ,sheets full of her ravings were taken down from her own mouth1 and were found to consist of sentences1 coherent and intelligible each for itself1 but with little or no connection with each other4 ,of the ,hebrew1 a small portion only could be traced to the ,bible2 the remainder seemed to be in the ,rabbinical dialect4 ,all trick or conspiracy was out of the question4 ,not only had the young woman ever been a harmless1 simple creature1 but she was evidently laboring under a nervous fever4 ,in the town in which she had been resident for many years as a servant in different families1 no solution presented itself4 ,the young physician1 however1 determined to trace her past life step by step2 for the patient herself was incapable of returning a rational answer4 ,he at length succeeded in discovering the place where her parents had lived2 travelled thither1 found them dead1 but an uncle surviving2 and from him learned that the patient had been charitably taken by an old ,protestant pastor at nine years old1 and had remained with him some years1 even till the old man's death4 ,of this pastor the uncle knew nothing1 but that he was a very good man4 ,with great difficulty1 and after much search1 our young medical philosopher discovered a niece of the pastor's who had lived with him as his housekeeper1 and had inherited his effects4 ,she remembered the girl2 related that her venerable uncle had been too indulgent1 and could not bear to hear the girl scolded2 that she was willing to have kept her1 but that1 after her parent's death1 the girl herself refused to stay4 ,anxious inquiries were then1 of course1 made concerning the pastor's habits2 and the solution of the phenomenon was soon obtained4 ,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 opened1 and to read to himself1 with a loud voice1 out of his favorite books4 ,a considerable number of these were still in the niece's possession4 ,she added that he was a very learned man and a great ,hebraist4 ,among the books were found a collection of ,rabbinical writings1 together with several of the ,greek and ,latin ,fathers2 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 system4 ,the reader will not fail to observe that in all these cases the subjects reproduced simply what they had seen1 heard1 or read4 ,the impressions upon the objective mind1 particularly in the case related by ,coleridge1 must have been superficial to the last degree2 but the result demonstrated that the record upon the tablets of the subjective mind was ineffaceable4 ,these are not isolated cases4 ,thousands of similar phenomena have been recorded by the most trustworthy of observers4 ,their significance cannot be mistaken4 ,in their light the wonderful mental feats of trance-speakers are easily explicable1 without invoking the aid of a supernatural agency4 ,speaking in unknown tongues is seen to be merely a feat of subjective memory4 ,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 seen1 heard1 or read2 when we remember that the subjective mind does record1 and does have at its command1 all the experiences of the individual1 and that1 under certain abnormal conditions1 in obedience to the initial impulse of suggestion1 all its treasures are instantly available1--we may marvel at the wonderful gifts with which the human mind is endowed2 but we may rest assured that the phenomena displayed are the results of the operations of natural law4 ,the reader should distinctly bear in mind that there is a wide distinction between objective and subjective memory4 ,the former is one of the functions of the brain1 and1 as has been shown by recent investigations1 has an absolute localization in the cerebral cortex2 and the different varieties of memory1 such as visual memory1 auditory memory1 memory of speech1 etc41 can be destroyed by localized disease or by a surgical operation4 ,subjective memory1 on the other hand1 appears to be an inherent power1 and free from anatomical relations2 or at least it does not appear to depend upon the healthy condition of the brain for its power of manifestation4 ,on the contrary1 the foregoing facts demonstrate the proposition that abnormal conditions of the brain are often productive of the most striking exhibitions of subjective memory4 ,the late ,dr4 ,george ,m4 ,beard of ,new ,york1 who was the first ,american scientist clearly to recognize the scientific importance of the phenomena of hypnotism1 who was the formulator of the ,six ,sources of ,error which beset the pathway of the investigator of that science1 and the one who did more than any other ,american of his time to place the study of hypnotic phenomena on a scientific basis1 evinces a clear recognition of this distinction when he says3-- ,to attempt to build up a theory of trance hypnotic phenomena on a basis of cerebral anatomy is to attempt the impossible4 ,all theories of trance based on cerebral anatomy or physiology--such as suspension of the activity of the cortex1 or half the brain--break down at once when brought face to face with the facts4#e ,all the facts of hypnotism show that the more quiescent the objective faculties become1 or1 in other words1 the more perfectly the functions of the brain are suspended1 the more exalted are the manifestations of the subjective mind4 ,indeed1 the whole history of subjective phenomena goes to show that the nearer the body approaches the condition of death1 the stronger become the demonstrations of the powers of the soul4 ,the irresistible inference is that when the soul is freed entirely from its trammels of flesh1 its powers will attain perfection1 its memory will be absolute4 ,of this more will be said in its proper place4 ,in the mean time1 it may be proper here to remark that subjective memory appears to be the only kind or quality of memory which deserves that appellation2 it is the only memory which is absolute4 ,the memory of the objective mind1 comparatively speaking1 is more properly designated as recollection4 ,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 words3 ,when an idea again recurs without the operation of the like object on the external sensory1 it is remembrance2 if it be sought after by the mind1 and with pain and endeavor found1 and brought again into view1 it is recollection4#f ,,footnotes3 ,footnote #b3 ,beasley on the ,mind1 p4 #dgd4 ,footnote #c3 ,vol4 ii4 p4 #bag4 ,footnote #d3 ,vol4 i4 p4 #aag 7edit4 #ahdg74 ,footnote #e3 ,nature and ,phenomena of ,trance 7,hypnotism or ,somnambulism71 p4 #f4 ,footnote #f3 ,essays ,concerning ,human ,understanding1 vol4 i4 p4 #bac4 ,illustration ,,chapter ,v4 ,,subjective ,,memory 7continued74 ,practical ,illustrations4--,reasons for ,limitations of ,subjective ,power4--,its ,practical ,significance4--,its ,application to the ,solution of ,problems of ,insanity4--,the ,mental ,phenomena of ,genius4--,napoleon ,bonaparte4--,shakspeare4--,poets4--,art ists4--,macaulay's ,estimate of ,poets and ,poetry4--,dangers of ,subjective ,control4--,lord ,byron4--,socrates' ,estimate of ,poets4--,his ,recognition of the ,subjective ,element in ,poetic ,composition4--,occasional ,inconveniences4--,unconscious ,plagiarism4--,observations of ,holmes4--,improvisation4--,solution of the ,shakspeare-,bacon ,problem4--,the ,subjective in ,art4--,madness in ,art4--,great ,orators4--,webster4--,clay4--,patrick ,henry4--,incidents4--,practical ,conclusions4 ,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 perfect4 ,before leaving this branch of the subject1 however1 and proceeding to detail other peculiarities which distinguish the two minds1 it is deemed proper to offer a few practical illustrations of the principles involved1 drawn from common observation1 and incidentally to apply those principles to the solution of various problems of every-day experience4 ,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 condition1 with the objective senses in complete abeyance4 ,this has been done for the purpose of more clearly illustrating the fundamental propositions4 ,the phenomena of purely subjective mental action1 are1 however1 of little practical importance to mankind when compared with the action of the subjective mind modified by the co-ordinate power of the objective intelligence4 ,it is not to be supposed that an ,all-wise ,providence has placed within the human frame a separate entity1 endowed with such wonderful powers as we have seen that it possesses1 and hedged about by the limitations with which we know it to be environed1 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 environment4 ,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 inspiration1 limited as to its methods and powers of reasoning1 and at the same time subject to the imperial control of the objective mind4 ,a moment's reflection1 however1 will show that in the very nature of things it must necessarily be true4 ,a house divided against itself cannot stand4 ,there must be a controlling power in every well-regulated household1 municipality1 nation1 or organism4 ,there is a positive and a negative force in the greatest physical power known to mankind4 ,there is a male and a female element in every race and order of created organisms2 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 organization4 ,why it is that the objective mind has been invested with the controlling influence1 limited as are its resources and feeble as are its powers1 is a question upon which it would be idle to speculate4 ,it profits us only to know the fact and to study its practical significance1 without wasting our energies in seeking to know the ultimate cause4 ,we may rest assured that in this1 as in all other laws of ,nature1 we shall find infinite wisdom4 ,if any one doubts the wisdom of investing the objective mind with the controlling power in the dual organization1 let him visit a madhouse4 ,there he will see all shades and degrees of subjective control4 ,there he will see men whose objective minds have completely abdicated the throne1 and whose subjective minds are in pursuit of one idea1--controlled by one dominant impression1 which subordinates all others4 ,these are the monomaniacs1--the victims of false suggestions4 ,these suggestions may be given from without1 in a thousand different ways which will be readily recognized by the student of insanity1 or by auto-suggestion4 ,long and intense concentration of mind upon one subject1 and inordinate egotism1 will be readily recognized as striking illustrations of the power of auto-suggestion as a factor in monomania4 ,the maniac is one whose objective mind is disorganized by disease of its organ1 the brain2 the result being distortion of objective impressions1 and consequent false suggestions to the subjective mind4 ,those who study the subject from this standpoint will find an easy solution to many an obscure problem4 ,the subject is here adverted to merely to show the consequences arising from allowing the subjective mind to usurp complete control of the mental organization4 ,it will be readily seen that human society1 outside of lunatic asylums1 constantly furnishes numerous examples of abnormal subjective control4 ,so generally is this fact recognized that it has passed into a proverb that every man is insane on some subject4 ,the question arises1 ,what part does the subjective mind play in the normal operation of the human intellect8 ,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 minds4 ,when this is seen in its perfection the world names it genius4 ,in this condition the individual has the benefit of all the reasoning powers of the objective mind1 combined with the perfect memory of the subjective mind and its marvellous power of syllogistic arrangement of its resources4 ,in short1 all the elements of intellectual power are then in a state of intense and harmonious activity4 ,this condition may be perfectly normal1 though it is rarely seen in its perfection4 ,probably the most striking examples which history affords were ,napoleon ,bonaparte and ,shakspeare4 ,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 proposition4 ,true genius is undoubtedly the result of the synchronous action of the two minds1 neither unduly predominating or usurping the powers and functions of the other4 ,when the subjective is allowed to dominate1 the resultant acts of the individual are denominated the eccentricities of genius4 ,when the subjective usurps complete control1 the individual goes insane4 ,there are certain classes of persons whose intellectual labors are characterized by subjective activity in a very marked degree4 ,poets and artists are the most conspicuous examples4 ,so marked is the peculiarity of the poetic mind in this respect that it has become almost proverbial4 ,lord ,macaulay1 in his ,essay on ,milton1 uses language which shows that he clearly recognized the subjective element in all true poetry4 ,he says3-- ,perhaps no man can be a poet1 or can even enjoy poetry1 without a certain unsoundness of mind1--if anything which gives so much pleasure ought to be called unsoundness4 ,by poetry we mean not1 of course1 all writing in verse1 nor even all good writing in verse4 ,our definition excludes many metrical compositions which on other grounds deserve the highest praise4 ,by poetry we mean the art of employing words in such a manner as to produce an illusion on the imagination2 the art of doing by means of words what the painter does by means of colors4 ,thus the greatest of poets has described it1 in lines universally admired for the vigor and felicity of their diction1 and still more valuable on account of the just notion which they convey of the art in which he excelled4 ',as imagination bodies forth ,the forms of things unknown1 the poet's pen ,turns them to shapes1 and gives to airy nothing ,a local habitation and a name4' ,these are the fruits of the 'fine frenzy' which he ascribes to the poet1--a fine frenzy doubtless1 but still a frenzy4 ,truth1 indeed1 is essential to poetry1 but it is the truth of madness4 ,the reasonings are just1 but the premises are false4 ,after the first suppositions have been made1 everything ought to be consistent2 but those first suppositions require a degree of credulity which almost amounts to a partial and temporary derangement of the intellect4 ,hence1 of all people1 children are the most imaginative4 ,they abandon themselves without reserve to every illusion4 ,every image which is strongly presented to their mental eye produces on them the effect of reality4 ,no man1 whatever his sensibility may be1 is ever affected by ,hamlet or ,lear as a little girl is affected by the story of poor ,red-,riding-,hood4 ,she knows that it is all false1 that wolves cannot speak1 that there are no wolves in ,england4 ,yet in spite of her knowledge she believes2 she weeps2 she trembles2 she dares not go into a dark room1 lest she should feel the teeth of the monster at her throat4 ,such is the despotism of the imagination over uncivilized minds4 ,in other words1 such is the despotism of suggestion over the subjective mind4 ,no truer statement of the methods of subjective mental action could be written4 ,the reasonings are just1 but the premises are false1 says ,macaulay4 ,true1 the deductive reasonings of the subjective mind are always just1 logical1 syllogistically perfect1 and are equally so whether the premises are false or true4 ,macaulay's remark concerning children is eminently philosophical and true to nature4 ,children are almost purely subjective2 and no one needs to be told how completely a suggestion1 true or false1 will take control of their minds4 ,this is seen in perfection when children are playing games in which one of them is supposed to be a wild beast4 ,the others will flee in affected terror from the beast2 but the affectation often becomes a real emotion1 and tears1 and sometimes convulsions1 result from their fright4 ,the remark elsewhere made regarding the eccentricities of genius applies in a marked degree to poets4 ,it is probable that in all the greater poets the subjective mind often predominates4 ,certainly the subjective element is dominant in their works4 ,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 cultivation1 and a sad commentary on the folly and danger of allowing the subjective mind to usurp control of the dual mental organization4 ,many of the poems of ,coleridge furnish striking examples of the dominance of the subjective in poetry4 ,his readers will readily recall the celebrated fragment entitled ,kubla ,khan2 or1 a ,vision in a ,dream1 beginning as follows3-- ,in ,xanadu did ,kubla ,khan ,a stately pleasure-dome decree1-- ,where ,alph1 the sacred river1 ran ,through caverns measureless to man ,down to a sunless sea4 ,it is unfortunately true that the subjective condition in his case was often brought about by artificial means2 and it is expressly stated in a prefatory note to ,kubla ,khan that this fragment was written while under the influence of an anodyne4 ,as an illustration of the principle under consideration it is1 however1 none the less valuable2 while the career of the gifted but unfortunate poet should serve as a warning against the practices in which he indulged4 ,macaulay further remarks3-- ,in an enlightened age there will be much intelligence1 much science1 much philosophy1 abundance of just classification and subtle analysis1 abundance of wit and eloquence1 abundance of verses1--and even of good ones1--but little poetry4 ,men will judge and compare2 but they will not create4#g ,in other words1 this is an age of purely objective cultivation4 ,all our powers of inductive reasoning are strained to their highest tension in an effort to penetrate the secrets of physical ,nature1 and to harness her dynamic forces4 ,meantime1 the normal exercise of that co-ordinate power in our mental structure is fast falling into desuetude1 and its manifestations1 not being understood1 are relegated to the domain of superstition4 ,socrates1 in his ,apology to the ,athenians1 seems to have entertained opinions in regard to poets similar to those of ,lord ,macaulay4 ,in his search for wiser men than himself he went first to the politicians4 ,failing there1 he went to the poets1 with the following result3-- ,taking up1 therefore1 some of their poems1 which appeared to me most elaborately finished1 ,i questioned them as to their meaning1 that at the same time ,i might learn something from them4 ,i am ashamed1 ,o ,athenians1 to tell you the truth2 however1 it must be told4 ,for1 in a word1 almost all who were present could have given a better account of them than those by whom they had been composed4 ,i soon discovered this1 therefore1 with regard to the poets1 that they do not effect their object by wisdom1 but by a certain natural inspiration1 and under the influence of enthusiasm1 like prophets and seers2 for these also say many fine things1 but they understand nothing that they say4 ,words could not express more clearly the recognition of the subjective element in poetic composition2 and it exactly accords with ,macaulay's idea regarding the poets and the poetry of the ancient days4 ,the subjective mind once recognized as a factor in the mental powers of the poet1 it follows that its resources are all at his command4 ,its perfect memory1 its instant command of all the acquired knowledge of the individual1 however superficially attained or imperfectly remembered1 objectively1 is a source of stupendous power4 ,but1 like all other gifts of nature1 it is liable at times to be a source of inconvenience2 for it sometimes happens that in ordinary composition a person will unconsciously reproduce1 verbatim1 some long-forgotten expressions1 perhaps a whole stanza1 or even an entire poem4 ,it may1 perchance1 be of his own composition2 but it is just as likely to be something that he has read years before and forgotten1 objectively1 as soon as read4 ,in this way many persons have subjected themselves to the charge of plagiarism1 when they were totally unconscious of guilt4 ,many of the great poets have been accused of minor plagiarisms1 and much inconsiderate criticism has been the result4 ,oliver ,wendell ,holmes mentions unconscious reproduction as one of the besetting annoyances of a poet's experience4 ,it is impossible to tell1 he says1 in many cases1 whether a comparison which suddenly suggests itself is a new conception or a recollection4 ,i told you the other day that ,i never wrote a line of verse that seemed to me comparatively good1 but it appeared old at once1 and often as if it had been borrowed4#h ,a certain class of trance-speaking mediums1 so called1 are often called upon to improvise poems1 the subject being suggested by some one in the audience4 ,often a very creditable performance is the result2 but it more frequently happens that they reproduce something that they have read4 ,sometimes whole poems are thus reproduced by persons in an apparently normal condition4 ,this accounts for the frequent disputes concerning the authorship of popular verses4 ,instances of this kind are fresh in the minds of most readers1 as1 for example1 a recent controversy between two well-known writers relative to the authorship of the poem beginning1 ,laugh1 and the world laughs with you4 ,the circumstances of such coincidences often preclude the possibility of either claimant deliberately plagiarizing the work1 or telling a falsehood concerning its authorship4 ,yet nothing is more certain than that one of them is not its author4 ,possibly neither is entitled to that credit4 ,when1 in the nature of things1 it is impossible for either to prove the fact of authorship1 and when the evidence on both sides is about equally balanced1 we may never know the exact truth2 but as the theory of unconscious subjective reproduction is consistent with the literary honesty of both1 it may well be accepted as the true one1 aside from the inherent probability of its correctness4 ,the solution of the great question as to the authorship of ,shakspeare's works may be found in this hypothesis4 ,the advocates of the ,baconian theory tell us that ,shakspeare was an unlearned man4 ,this is true so far as high scholastic attainments are concerned2 but it is also known that he was a man of extensive reading1 and was the companion of many of the great men of his time1 among whom were ,bacon1 ,ben ,jonson1 ,drayton1 ,beaumont1 ,fletcher1 and others4 ,it is in evidence that the ,mermaid ,tavern was the scene of many an encounter of wit and learning between these worthies4 ,in this way he was brought into constant contact with the brightest minds of the ,elizabethan age4 ,he was not only familiar with their works1 but he had also the benefit of their conversation1--which familiarized him with their thoughts and modes of expression1--and of close personal relations with them in their convivial moods1 when wit and eloquence1 learning and philosophy1 flowed as freely as their wine4 ,the internal evidence of his works shows that ,shakspeare's mind1 compared with that of any other poet whose writings are known1 was the most harmoniously developed4 ,in other words1 his objective and subjective faculties were exquisitely balanced4 ,when this fact is considered in the light of what has been said of the marvellous powers of subjective memory1 and in connection with his intellectual environment1 the source of his power and inspiration becomes apparent4 ,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 mankind4 ,is it any wonder that he was able to strike a responsive chord in every human breast1 to run the gamut of every human emotion1 to portray every shade of human character1 and to embellish his work with all the wit and learning of his day and generation8 ,artists constitute another class in whom the subjective faculties are largely cultivated1 and are often predominant4 ,indeed1 no man can become a true artist whose subjective mind is not cultivated to a high degree of activity4 ,one may become a good draughtsman1 or learn to delineate a figure with accuracy1 or to draw a landscape with photographic fidelity to objective nature1 and in faultless perspective1 by the cultivation of the objective faculties alone2 but his work will lack that subtle something1 that name-less charm1 which causes a canvas to glow with beauty1 and each particular figure to become instinct with life and action4 ,no artist can successfully compose a picture who cannot see in his mind's eye the perfected picture before he touches his pencil to canvas2 and just in proportion to his cultivation of the subjective faculties will he be able thus to see his picture4 ,of course these remarks will be understood to presuppose an objective art education4 ,no man1 by the mere cultivation or exercise of his subjective faculties1 can become a great artist1 any more than an ignoramus1 by going into a hypnotic trance1 can speak the language of a ,webster4 ,all statements to the contrary are merely the exaggerations of inaccurate observers4 ,genius in art1 as in everything else1 is the result of the harmonious cultivation and synchronous action of both characteristics of the dual mind4 ,in art1 as in poetry1 the undue predominance of the subjective mind is apt to work disastrously4 ,no better illustration of this is now recalled than is furnished by the works of ,fuseli or of ,blake3-- ,look1 says ,dendy1#i on those splendid illustrations of the ,gothic poets by the eccentric1 the half-mad ,fuseli4 ,look on the wild pencillings of ,blake1 another poet-painter1 and you will be assured that they were ghost-seers4 ,an intimate friend of ,blake has told me the strangest tales of his visions4 ,in one of his reveries he witnessed the whole ceremony of a fairy's funeral1 which he peopled with mourners and mutes1 and described with high poetic beauty4 ,he was engaged1 in one of these moods1 in painting ,king ,edward ,i41 who was sitting to him for his picture4 ,while they were conversing1 ,wallace suddenly presented himself on the field1 and by this uncourteous intrusion marred the studies of the painter for that day4444 ,blake was a visionary1 continues our author1 and thought his fancies real2 he was mad4 ,the writer once knew an artist who had the power to enter the subjective condition at will2 and in this state he could cause his visions to be projected upon the canvas before him4 ,he declared that his mental pictures thus formed were perfect in detail and color1 and all that he had to do to fix them was to paint the corresponding colors over the subjective picture4 ,he1 too1 thought his fancies real2 he believed that spirits projected the pictures upon the canvas4 ,the foregoing cases represent a class of artists whose subjective faculties are uncontrolled by the objective mind1--an abnormal condition1 which1 if it found expression in words instead of pigments1 would stamp the subject as a candidate for the lunatic asylum4 ,fortunately1 most artists have their fancies more under control2 or1 more properly speaking1 they are aware that their visions are evoked by their own volition4 ,this power varies with different individuals1 but all true artists possess it in a greater or less degree4 ,an extraordinary manifestation of this power is reported by ,combe4 ,the artist was noted for the rapidity of his work1 and was extremely popular on account of the fidelity of his portraits1 and especially because he never required more than one sitting of his patron4 ,his method1 as divulged by himself1 was as follows3-- ,when a sitter came1 ,i looked attentively on him for half an hour1 sketching from time to time on the canvas4 ,i did not require a longer sitting4 ,i removed the canvas and passed to another person4 ,when ,i wished to continue the first portrait1 ,i recalled the man to my mind4 ,i placed him on the chair1 where ,i perceived him as distinctly as though really there1 and1 ,i may add1 in form and color more decidedly brilliant4 ,i looked from time to time at the imaginary figure1 and went on painting1 occasionally stopping to examine the picture exactly as though the original were before me2 whenever ,i looked towards the chair ,i saw the man4 ,in this way he was enabled to paint over three hundred portraits in one year4 ,it is seldom that subjective power is manifested in this particular manner4 ,it may be added1 however1 that1 given an artist for a subject1 the same phenomena can be reproduced at will by the ordinary processes of hypnotism4 ,the most common manifestations of the power are not so easily recognized or distinguished from ordinary mental activity2 but every artist will bear witness that there are times when he works with extraordinary ease and rapidity1 when the work almost seems to do itself1 when there seems to be a force outside of himself which impels him on1 when1 to use the common expression to define the mental condition1 he feels that he is inspired4 ,it is then that the artist does his best work4 ,it is under these mental conditions that his work is characterized by that subtle1 indefinite charm vaguely expressed by the word feeling4 ,another class of persons who possess the faculty of evoking at will the powers of the subjective mind are the great orators1 such as ,patrick ,henry1 ,charles ,phillips the ,irish orator1 ,henry ,clay1 ,daniel ,webster1 and many others1 to say nothing of that numerous class of purely subjective orators known to spiritists as trance1 or inspirational1 speakers4 ,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 remarks4 ,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 interested4 ,the latter felt too unwell to reply at length4 ,it seemed imperative1 however1 that he should say something2 and he exacted a promise from a friend1 who sat behind him1 that he would stop him at the end of ten minutes4 ,accordingly1 at the expiration of the prescribed time the friend gently pulled the skirts of ,mr4 ,clay's coat4 ,no attention was paid to the hint1 and after a brief time it was repeated a little more emphatically4 ,still ,clay paid no attention1 and it was again repeated4 ,then a pin was brought into requisition2 but ,clay was by that time thoroughly aroused1 and was pouring forth a torrent of eloquence4 ,the pin was inserted deeper and deeper into the orator's leg without eliciting any response1 until his friend gave it up in despair4 ,finally ,mr4 ,clay happened to glance at the clock1 and saw that he had been speaking two hours2 whereupon he fell back into his friend's arms1 completely overcome by exhaustion1 upbraiding his friend severely for not stopping him at the time prescribed4 ,the fact that ,mr4 ,clay1 on that occasion1 made one of the ablest speeches of his life1 two hours in length1 at a time when he felt almost too ill to rise to his feet1 and that his body at the time was in a condition of perfect anesthesia1 is a splendid illustration of the synchronous action of the two minds1 and also of the perfect control exercised by the subjective mind over the functions and sensations of the body4 ,there is1 perhaps1 no better description on record of the sensations of a speaker1 when the synchronous action of the two minds is perfect1 than that given by ,daniel ,webster4 ,a friend had asked him how it happened that he was able1 without preparation1 to make such a magnificent effort when he replied to ,hayne4 ,the reply was 7quoting from memory7 substantially as follows3 ,in the first place1 ,i have made the ,constitution of the ,united ,states the study of my life2 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 me1 arranged in perfectly logical order and sequence1 and that all ,i had to do was to cull a thunderbolt and hurl it at him4 ,two important conclusions are deducible from the premises here laid down4 ,the first is that it is essential to the highest mental development that the objective and subjective faculties be cultivated harmoniously1 if the latter are cultivated at all4 ,the second conclusion is of the most transcendent interest and importance4 ,it is that the subjective mind should never be allowed to usurp control of the dual mental organization4 ,important as are its functions and transcendent as are its powers1 it is hedged about with such limitations that it must be subjected to the imperial control of the objective mind1 which alone is endowed with the power to reason by all methods4 ,to sum up in a few words3 ,to believe in the reality of subjective visions is to give the subjective mind control of the dual mental organization2 and to give the subjective mind such control is for ,reason to abdicate her throne4 ,the suggestions of the subjective mind then become the controlling power4 ,the result1 in its mildest form of manifestation1 is a mind filled with the grossest superstitions1--a mind which1 like the untutored mind of the savage1 sees ,god in clouds1 and hears him in the wind4 ,its ultimate form of manifestation is insanity4 ,,footnotes3 ,footnote #g3 ,scott's poems are good illustrations4 ,they are not ranked as first class for the sole reason that they are too objective4 ,footnote #h3 ,autocrat of the ,breakfast-,table4 ,footnote #i3 ,philosophy of ,mystery1 p4 #ic4 ,illustration ,,chapter ,,vi4 ,,perception ,,of ,,the ,,fixed ,,laws ,,of ,,nature4 ,three ,sub-classes of ,mental ,phenomena4--,mathematical ,prodigies4--,musical ,prodigies4--,measurement of ,time4--,distinction between ,results of ,objective ,education and ,intuitive ,perception4--,zerah ,colburn1 the ,mathematical ,prodigy4--,the ,lightning ,calculator4--,blind ,tom1 the ,musical ,prodigy4--,the ,origin and ,uses of ,music4--,east ,indian ,fakirs4--,measurement of ,time4--,the ,power possessed by ,animals4--,illustrative ,incidents4--,hypnotic ,subjects4--,jouffroy's ,testimony4--,bernheim's ,views4--,practical ,observations4--,the ,normal ,functions of ,objective ,intelligence4--,the ,limitations of ,subjective ,intelligence pertain to its ,earthly ,state only4--,its ,kinship to ,god demonstrated by its ,limitations4--,omniscience cannot reason inductively4--,induction is ,inquiry4--,perception the ,attribute of ,omniscience4--,conclusions regarding the ,power of the ,soul4 ,there are three other sub-classes of subjective mental phenomena which must be grouped by themselves1 inasmuch as they are governed by a law which does not pertain to the classes mentioned in the preceding chapter1 although there are some characteristics which are common to them all4 ,the first of these classes of phenomena is manifested in mathematical prodigies2 the second in musical prodigies2 and the third pertains to the measurement of time4 ,the important distinction to be observed between the phenomena described in the preceding chapter and those pertaining to mathematics1 music1 and the measurement of time1 consists in the fact that in the former everything depends upon objective education1 whilst the latter are apparently produced by the exercise of inherent powers of the subjective mind4 ,in order not to be misunderstood it must be here stated that on all subjects of human knowledge not governed by fixed laws1 the subjective mind is dependent for its information upon objective education4 ,in other words1 it knows only what has been imparted to it by and through the objective senses or the operations of the objective mind4 ,thus1 its knowledge of the contents of books can only be acquired by objective methods of education4 ,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 education1 aided by its powers of memory and of logical arrangement of the subject-matter4 ,leaving clairvoyance and thought-transference out of consideration for the present1 the principle may be stated thus3 ,the subjective mind cannot know1 by intuition1 the name of a person1 or a geographical location1 or a fact in human history4 ,but it does know1 by intuition1 that two and two make four4 ,no one without an objective education can1 by the development of the subjective faculties alone1 become a great poet1 or a great artist1 or a great orator1 or a great statesman4 ,but he may be a great mathematician or a great musician1 independently of objective education or training1 by the development of the subjective faculties alone4 ,many facts are on record which demonstrate this proposition4 ,hundreds of instances might be cited showing to what a prodigious extent the mathematical and musical faculties can be developed in persons1 not only without objective training1 but1 in some instances1 without a brain capable of receiving any considerable objective education4 ,mathematical prodigies of the character mentioned are numerous2 one of the most remarkable was the famous ,zerah ,colburn4 ,the following account of his early career1 published when he was yet under eight years of age1 is taken from the ,annual ,register of #ahab1 an ,english publication1 and will serve to illustrate the proposition3 ,the attention of the philosophical world has been lately attracted by the most singular phenomenon in the history of human mind that perhaps ever existed4 ,it is the case of a child1 under eight years of age1 who1 without any previous knowledge of the common rules of arithmetic1 or even of the use and power of the ,arabic numerals1 and without having given any attention to the subject1 possesses1 as if by intuition1 the singular faculty of solving a great variety of arithmetical questions by the mere operation of the mind1 and without the usual assistance of any visible symbol or contrivance4 ,the name of the child is ,zerah ,colburn1 who was born at ,cabut 7a town lying at the head of the ,onion ,river1 in ,vermont1 in the ,united ,states of ,america71 on the #ast of ,september1 #ahjd4 ,about two years ago1--,august1 #ahaj1--;although at that time not six years of age1 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 abilities4 ,the discovery was made by accident4 ,his father1 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 country1 and which did not include either writing or ciphering1 was much surprised one day to hear him repeating the products of several numbers4 ,struck with amazement at the circumstance1 he proposed a variety of arithmetical questions to him1 all of which the child solved with remarkable facility and correctness4 ,the news of the infant prodigy was soon circulated through the neighborhood1 and many persons came from distant parts to witness so singular a circumstance4 ,the father1 encouraged by the unanimous opinion of all who came to see him1 was induced to undertake with this child the tour of the ,united ,states4 ,they were everywhere received with the most flattering expressions1 and in several towns which they visited1 various plans were suggested to educate and bring up the child free from all expense to his family4 ,yielding1 however1 to the pressing solicitations of his friends1 and urged by the most respectable and powerful recommendations1 as well as by a view to his son's more complete education1 the father has brought the child to this country1 where they arrived on the #abth of ,may last2 and the inhabitants of this metropolis have for the last three months had an opportunity of seeing and examining this wonderful phenomenon1 and verifying the reports that have been circulated respecting him4 ,many persons of the first eminence for their knowledge in mathematics1 and well known for their philosophical inquiries1 have made a point of seeing and conversing with him1 and they have all been struck with astonishment at his extraordinary powers4 ,it is correctly true1 as stated of him1 that he will not only determine with the greatest facility and despatch the exact number of minutes or seconds in any given period of time1 but will also solve any other question of a similar kind4 ,he will tell the exact product arising from the multiplication of any number consisting of two1 three1 or four figures by any other number consisting of the like number of figures2 or any number consisting of six or seven places of figures being proposed1 he will determine with equal expedition and ease all the factors of which it is composed4 ,this singular faculty consequently extends not only to the raising of powers1 but to the extraction of the square and cube roots of the number proposed1 and likewise to the means of determining whether it is a prime number 7or a number incapable of division by any other number72 for which case there does not exist at present any general rule amongst mathematicians4 ,all these and a variety of other questions connected therewith are answered by this child with such promptness and accuracy 7and in the midst of his juvenile pursuits7 as to astonish every person who has visited him4 ,at a meeting of his friends1 which was held for the purpose of concerting the best methods of promoting the views of the father1 this child undertook and completely succeeded in raising the number #h progressively up to the sixteenth power4 ,and in naming the last result1 viz41 #bha1dgd1igf1gaj1fef6 he was right in every figure4 ,he was then tried as to other numbers consisting of one figure1 all of which he raised 7by actual multiplication1 and not by memory7 as high as the tenth power1 with so much facility and despatch that the person appointed to take down the results was obliged to enjoin him not to be so rapid4 ,with respect to numbers consisting of two figures1 he would raise some of them to the sixth1 seventh1 and eighth power1 but not always with equal facility2 for the larger the products became1 the more difficult he found it to proceed4 ,he was asked the square root of #ajf1ibi2 and before the number could be written down1 he immediately answered1 #cbg4 ,he was then required to name the cube root of #bfh1ccf1abe2 and with equal facility and promptness he replied1 #fde4 ,various other questions of a similar nature1 respecting the roots and powers of very high numbers1 were proposed by several of the gentlemen present1 to all of which he answered in a similar manner4 ,one of the party requested him to name the factors which produced the number #bdg1dhc3 this he immediately did by mentioning the numbers #ida and #bfc1--which1 indeed1 are the only two numbers that will produce it4 ,another of them proposed #aga1cie1 and he named the following factors as the only ones1 viz41 #e #cd1bgi1 #g #bd1dhe1 #ei #b1ije1 #hc #b1jfe1 #ce #d1hig1 #bie #eha1 and #dac #dae4 ,he was then asked to give the factors of #cf1jhc2 but he immediately replied that it had none1--which in fact was the case1 as #cf1jhc is a prime number4 ,other numbers were indiscriminately proposed to him1 and he always succeeded in giving the correct factors1 except in the case of prime numbers1 which he discovered almost as soon as proposed4 ,one of the gentlemen asked him how many minutes there were in forty-eight years2 and before the question could be written down he replied1 #be1bbh1hjj2 and instantly added that the number of seconds in the same period was #a1eac1gbh1jjj4 ,various questions of the like kind were put to him1 and to all of them he answered with equal facility and promptitude1 so as to astonish every one present1 and to excite a desire that so extraordinary a faculty should1 if possible1 be rendered more extensive and useful4 ,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 him2 but to all their inquiries on the subject 7and he was closely examined on this point7 he was unable to give them any information4 ,he persistently declared 7and every observation that was made seemed to justify the assertion7 that he did not know how the answer came into his mind4 ,in the act of multiplying two numbers together1 and in the raising of powers1 it was evident1 not only from the motion of his lips1 but also from some singular facts which will be hereafter mentioned1 that some operations were going forward in his mind2 yet that operation could not1 from the readiness with which the answers were furnished1 be at all allied to the usual mode of proceeding with such subjects2 and moreover he is entirely ignorant of the common rules of arithmetic1 and cannot perform upon paper a simple sum in multiplication or division4 ,but in the extraction of roots and in mentioning the factors of high numbers1 it does not appear that any operation can take place1 since he will give the answer immediately1 or in a very few seconds1 where it would require1 according to the ordinary method of solution1 a very difficult and laborious calculation2 and1 moreover1 the knowledge of a prime number cannot be obtained by any known rule4 ,it must be evident1 from what has here been stated1 that the singular faculty which this child possesses is not altogether dependent on his memory4 ,in the multiplication of numbers and in the raising of powers1 he is doubtless considerably assisted by that remarkable quality of the mind2 and in this respect he might be considered as bearing some resemblance 7if the difference of age did not prevent the justness of the comparison7 to the celebrated ,jedidiah ,buxton1 and other persons of similar note4 ,but in the extraction of the roots of numbers and in determining their factors 7if any71 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 process4 ,and in this particular point consists the remarkable difference between the present and all former instances of an apparently similar kind4 ,the latter remark above quoted would not apply to the present day1 for many parallel cases have been reported within the present decade4 ,it was hoped that the powers of this child would develop by education2 and for this purpose he was placed in school and trained in objective methods of mathematical calculation4 ,it was believed that when his mind became mature he would be able to impart to others the process by which his calculations were made4 ,but his friends were doomed to disappointment4 ,his powers did not improve by objective training4 ,on the contrary1 they deteriorated just in proportion to his efforts in that direction1 and his pupils derived no benefit from the extraordinary faculties with which he was endowed4 ,this has been the invariable rule in such cases4 ,a few years ago a gentleman travelled through this country teaching arithmetic4 ,he was known as the lightning calculator4 ,his powers were indeed marvellous4 ,he could add a column of as many numbers as could be written on a sheet of legal cap1 by casting an instantaneous glance upon the page2 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 laborious1 objective process4 ,he could give no explanation of his powers other than that he possessed extraordinary quickness of vision4 ,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 air1 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 numbers4 ,when to this is added the labor of calculating the relation and aggregate values of the numbers1 the conclusion is inevitable that such powers are not given to our objective senses1 but must be inherent in the human soul1 and beyond the range of objective explanation or comprehension4 ,musical prodigies furnish further illustrations of the principle involved4 ,of these the most remarkable is the negro idiot1 known as ,blind ,tom4 ,this person was not only blind from birth1 but was little above the brute creation in point of objective intelligence or capacity to receive objective instruction4 ,yet his musical capacity was prodigious4 ,almost in his infancy it was discovered that he could reproduce on the piano any piece of music that he had ever heard4 ,a piece of music1 however long or difficult1 once heard1 seemed to be fixed indelibly in his memory1 and usually could be reproduced with a surprising degree of accuracy4 ,his capacity for improvisation was equally great1 and a discordant note rarely1 if ever1 marred the harmony of his measures4 ,these well known facts of ,blind ,tom's history furnish complete illustrations1--first of the perfection of subjective memory2 and second1 of the inherent power of the subjective mind to grasp the laws of harmony of sounds2 and that1 too1 independently of objective education4 ,music belongs to the realm of the subjective2 it is a passion of the human soul1 and it may be safely affirmed that all really good music is the direct product of the subjective mind4 ,it is true that there is much so-called music to be heard which is the product of the objective intelligence4 ,but no one can fail to recognize its origin1 from its hard1 mechanical1 soulless character and quality4 ,it bears the same relation to the product of the subjective mind that mere rhyme does to the poetry of a ,milton4 ,music is at once the legitimate offspring of the subjective mind and one of the most potent means of inducing the subjective condition4 ,it is a well-known practice of so-called spiritual mediums to have music at their sances1 for the ostensible purpose of securing the harmonious conditions necessary to insure a successful performance4 ,their theory is that the music harmonizes the audience1 and that by a reflex action the medium is favorably affected4 ,it is probable that such would be the effect to a limited extent1 but the greatest effect is direct and positive upon the medium4 ,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 power4 ,in fact1 the power of music over the subjective mind is practically unlimited4 ,it speaks the universal language of the soul1 and is comprehended alike by prince and by peasant4 ,it is the most powerful auxiliary of love1 of religion1 and of war4 ,it nerves the soldier to deeds of heroism1 and soothes his dying moments4 ,it inspires alike the devotee of pleasure and the worshipper of ,god4 ,but whilst it interprets every human emotion and embodies the inward feelings of which all other arts can but exhibit the outward effect1 its laws are as fixed and immutable as the laws of mathematics4 ,the next subdivision or branch of the subject pertains to the faculty of measuring the lapse of time4 ,this power is inherent in the subjective mind1 and in that alone2 the objective mind1 per se1 does not possess it4 ,the only means by which the objective mind can measure time is by the exercise of the physical senses1 either in the observation of the motions of the heavenly bodies1 or of some other physical object or phenomenon which objective experience has shown to be a safe criterion upon which to base an estimate4 ,the subjective mind1 on the other hand1 possesses an inherent power in that direction1 independent of objective aids or the exercise of reason4 ,it is possessed by man in common with many of the brute creation4 ,it is strikingly exhibited in dogs1 horses1 and other domestic animals accustomed to regular hours of employment4 ,a friend of the writer once owned a large plantation in one of the ,southwestern ,states1 upon which he worked a large number of mules4 ,they were regularly employed on week-days1 but on ,sundays they were turned into a corral and allowed to rest4 ,on regular work-days they were tractable and easily handled2 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 whatever4 ,an ,english gentleman1 well known to the writer1 relates a curious anecdote of a dog which was raised in his family4 ,after the dog had come to maturity1 one of the sons married and set up an establishment about three miles from the parental mansion4 ,it was the habit of the family to see that the dog was fed regularly1 immediately after each meal1 with the scraps from the table4 ,at the home mansion the ,sunday dinner-hour was the same as on week-days1 but was just two hours earlier than that adopted at the son's establishment4 ,this fact the dog by some means became acquainted with1 and he never failed to take advantage of the information4 ,every ,sunday he would wait patiently for the home dinner2 and having finished it1 he would promptly take his departure1 and never failed to put in an appearance at the son's house on time for dinner1 where he was sure to be welcomed and entertained as an honored guest4 ,on week-days the dinner-hour at the two houses was the same1 and consequently he never made a pilgrimage in search of an extra meal on any day but ,sunday4 ,a favorite mastiff in the family of the writer has taken upon himself the regulation of the household affairs4 ,he awakens the family in the morning at a certain hour1 and insists upon promptitude in rising4 ,at precisely twelve o'clock he notifies the family that it is time to feed the horse1 and will give no one any peace until his friend's wants are supplied4 ,his own meal seems to be a secondary consideration4 ,at three o'clock he notifies his mistress that it is time to visit the kitchen and give directions for preparing dinner4 ,it is not because he expects to be fed at that time1 for he is never fed until the family have dined1 two hours later4 ,at nine o'clock he rises from his rug on the library floor1 and insists upon a visit to the kitchen for a lunch4 ,it is rare that he varies five minutes from the regular hours above noted1 but is generally within a minute4 ,this power is exhibited in its perfection in hypnotic subjects and in ordinary sleep4 ,it is that faculty which enables one to awake at an appointed hour in the night1 when1 before going to sleep1 he has made a firm resolution to do so4 ,m4 ,jouffroy1 one of the most celebrated philosophers of ,france1 in speaking of this subject says3-- ,i have this power in perfection1 but ,i notice that ,i lose it if ,i depend on any one calling me4 ,in this latter case my mind does not take the trouble of reasoning the time or of listening to the clock4 ,but in the former it is necessary that it do so1 otherwise the phenomenon is inexplicable4 ,every one has made or can make this experiment4 ,m4 ,jouffroy is doubtless mistaken in supposing that the mind is necessarily employed in watching the clock2 for the experiment is just as successful in the absence of any timepiece4 ,besides1 the fact that animals possess the faculty shows that it is an inherent attribute of the subjective mind4 ,it is the lapse of time that is noted by men as well as by animals1 and is wholly independent of artificial methods or instruments for marking the divisions of time4 ,every one possesses this faculty in a greater or less degree1 and the subject need not1 therefore1 be enlarged upon4 ,as before intimated1 hypnotic subjects possess in a very remarkable degree the faculty of noting the lapse of time4 ,on this subject ,professor ,bernheim#aj says3-- ,if a somnambulist is made to promise during his sleep that he will come back on such and such a day1 at such and such an hour1 he will almost surely return on the day and at the hour1 although he has no remembrance of his promise when he wakes up4 ,i made ,a say that he would come back to me in thirteen days1 at ten o'clock in the morning4 ,he remembered nothing when he waked4 ,on the thirteenth day1 at ten o'clock in the morning1 he appeared1 having come three kilometres from his house to the hospital4 ,he had been working in the foundries all night1 went to bed at six in the morning1 and woke up at nine with the idea that he had to come to the hospital to see me4 ,he told me that he had had no such idea on the preceding days1 and did not know that he had to come to see me4 ,it came into his head just at the time when he ought to carry it out4 ,it is also well known to all hypnotists that subjects in a hypnotic sleep will awaken at any hour prescribed to them by the operator1 seldom varying more than five minutes from the time set1 even when the sleep is prolonged for hours4 ,if the subject is commanded to sleep1 say1 ten or fifteen minutes1 he will generally awaken exactly on time4 ,this fact also is universally recognized by those familiar with hypnotic phenomena1 and the subject need not be further illustrated4 ,in concluding this chapter1 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 noted4 ,we have seen that certain phenomena depend for their perfect development upon objective education1 and that certain other phenomena are exhibited in perfection independent of objective education4 ,in other words1 certain powers are inherent in the subjective intelligence4 ,these powers appear to pertain to the comprehension of the laws of ,nature4 ,we have seen that1 under certain conditions1 the subjective mind comprehends by intuition the laws of mathematics4 ,it comprehends the laws of harmony of sounds1 independently of objective education4 ,by true artists the laws of the harmony of colors are also perceived intuitively4#aa ,these facts have been again and again demonstrated4 ,it would seem1 therefore1 to be a just conclusion that the subjective mind1 untrammelled by its objective environment1 will be enabled to comprehend all the laws of ,nature1 to perceive1 to know all truth1 independent of the slow1 laborious process of induction4 ,we are so accustomed to boast of the god-like reason with which man is endowed1 that the proposition that the subjective mind--the soul--of man is incapable of exercising that function1 in what we regard as the highest form of reasoning1 seems1 at first glance1 to be a limitation of the intellectual power of the soul1 and inconsistent with what we have been accustomed to regard as the highest attributes of human intelligence4 ,but a moment's reflection will develop the fact that this apparent limitation of intellectual power is1 in reality1 a god-like attribute of mind4 ,god himself cannot reason inductively4 ,inductive reasoning presupposes an inquiry1 a search after knowledge1 an effort to arrive at correct conclusions regarding something of which we are ignorant4 ,to suppose ,god to be an inquirer1 a seeker after knowledge1 by finite processes of reasoning1 is a conception of the ,deity which negatives his omniscience1 and measures ,infinite ,intelligence by purely finite standards4 ,for our boasted god-like reason is of the earth1 earthy4 ,it is the noblest attribute of the finite mind1 it is true1 but it is essentially finite4 ,it is the outgrowth of our objective existence4 ,it is our safest guide in the walks of earthly life4 ,it is our faithful monitor and guardian in our daily struggle with our physical environment4 ,it is our most reliable auxiliary in our efforts to penetrate the secrets of ,nature1 and wrest from her the means of subsistence4 ,but its functions cease with the necessities which called it into existence2 for it will be no longer useful when the physical form has perished1 and the veil is lifted which hides from mortal eyes that world where all truth is revealed4 ,then it is that the soul--the subjective mind--will perform its normal functions1 untrammelled by the physical form which imprisons it and binds it to earth1 and in its native realm of truth1 unimpeded by the laborious processes of finite reasoning1 it will imbibe all truth from its ,eternal ,source4 ,,footnotes3 ,footnote #aj3 ,suggestive ,therapeutics1 p4 #cg4 ,footnote #aa3 ,it must be here remarked that although the laws pertaining to the harmony of colors may be comprehended by intuition1 yet an objective education is necessary to enable the artist to combine the necessary pigments to produce the colors on canvas1 and to perform the other mechanical labor necessary to place the paints upon the canvas in such relations as to produce a picture4 ,when this is acquired1 intuition will do the rest4 ,illustration ,,chapter ,,vii4 ,,effects ,,of ,,adverse ,,suggestion4 ,the ,subjective ,mind ,incapable of ,controversial ,argument4--,a ,sceptical ,audience demoralizes it4--,the ,presence of an ,avowed ,sceptic prevents ,successful ,exhibition of ,subjective ,phenomena4--,labouchere and ,bishop4--,the ,royal ,academy of ,medicine4--,its ,offer to ,clairvoyants4--,failure to earn ,reward4--,harmonious ,conditions required by ,spiritists4--,the ,seybert ,commission4--,trance-,speaking ,mediums4--,how demoralized4--,adverse ,suggestion the ,cause of ,failure in ,all ,cases4--,possible ,lack of ,telepathic ,conditions in ,bishop's ,case4--,general ,conclusions4--,failure ,consistent with ,honesty of ,mediums4 ,another important peculiarity of the subjective mind is that it is incapable of controversial argument4 ,this subject has been briefly alluded to in a former chapter2 but it is of so much importance that a more extended consideration of it is demanded1 inasmuch as it affords a clear explanation of various phenomena which have never yet been satisfactorily accounted for4 ,it is well known among hypnotists that it is very difficult1 if not impossible1 to make satisfactory experiments with a subject in the presence of a sceptical audience4 ,especially is this true if the scepticism is open1 avowed1 and aggressive4 ,it is also well known that1 when a subject is in a state of lucid somnambulism1 no satisfactory results can be obtained if any one disputes him1 or attempts an argument1 or accuses him of shamming1 or of a want of good faith4 ,such a course always results in great distress of mind on the part of the subject1 and generally in restoring him to normal consciousness4 ,in the higher phases of hypnotic phenomena this peculiarity is still more marked4 ,in exhibiting the phenomena of clairvoyance and thought-transference1 or mind-reading1 it is next to impossible to obtain good results in the presence of an avowed sceptic4 ,the controversy between ,washington ,irving ,bishop and ,mr4 ,labouchere is fresh in the minds of most readers4 ,mr4 ,bishop was giving successful exhibitions of his wonderful powers in public assemblies and in private circles in ,london4 ,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 conditions1 in the presence of many competent and trustworthy observers4 ,in the height of his success ,mr4 ,labouchere came out in his paper and denounced the whole thing as a humbug4 ,to prove his sincerity he placed a ,bank of ,england note for a large amount in a sealed envelope1 and offered to give it to ,mr4 ,bishop if he should correctly read the number4 ,repeated trials to do so ended in dismal failure4 ,it was a feat that he had successfully performed a thousand times before1 and many times afterwards4 ,but the number on that particular bank-note he never could decipher4 ,in #ahca the ,royal ,academy of ,medicine of ,france appointed a commission to investigate the subject of animal magnetism4 ,the commission was composed of some of the ablest scientists of the ,academy1 and it prosecuted its investigations until #ahcg1 when it made its report4 ,amongst other things it announced that it had demonstrated the fact that some mesmeric subjects possessed clairvoyant power2 that such subjects could1 with their eyes exactly closed by the fingers1 distinguish objects1 tell the color and number of cards1 and read lines of a book opened at a chance page4 ,without entering into the details of the controversy that followed this report1 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 purpose4 ,it is said that many attempts have been made by good clairvoyants to earn this money1 but every attempt has ended in total failure4 ,volumes might be written detailing such tests and such failures4 ,exhibitions of the phenomena of spiritism are constantly liable to utter failure in the presence of avowed sceptics4 ,every one who has attended a spiritual sance is aware of the strict regard paid to securing harmonious conditions2 and all know how dismal is the failure when such conditions cannot be obtained4 ,it frequently happens that some one will inadvertently remark that spirits never come when ,i am around2 and in nine such cases out of ten the sance will end in failure when such a remark is made4 ,any argument against spiritism1 especially if addressed to the medium1 or any controversy on the subject in his presence1 will destroy all chance of a successful exhibition4 ,investigating committees nearly always fail to observe the promised phenomena when the character and objects of the committee are known to the medium4 ,thus1 the ,seybert ,commission1 a majority of whose members were pronounced sceptics1 utterly failed to witness any phenomena which might not be produced by legerdemain4 ,in their report they take occasion to say3-- ,our experience has been 444 that as soon as an investigation1 worthy of the name1 begins1 all manifestations of spiritist power cease4444 ,even the very spirit of investigation1 or of incredulity1 seems to exercise a chilling effect and prevents a successful manifestation4#ab ,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 terms4 ,it is certain that the ,seybert ,commission as a body did so regard them1 and made no effort to conceal the fact from the mediums who submitted to be examined4 ,every medium whom they examined was made fully aware of the incredulity of the majority of the ,commission1 and thus every effort to produce the phenomena failed4 ,the same peculiarity is observed in trance-speaking mediums1 especially in those who speak in a purely subjective condition4 ,no matter how great is their flow of eloquence1 or how perfect their command of their subject1 they utterly break down when confronted by an adverse argument4 ,so well is this peculiarity known that their friends never suffer them to be interrupted4 ,it would be useless to multiply instances of this character4 ,it is sufficiently evident from what has been said that one invariable result follows the one condition4 ,in the investigation of physical phenomena the scientific observer would not hesitate to concede that where a marked result invariably follows a given condition1 the two must sustain towards each other the relation of cause and effect4 ,it will not be difficult to establish that relation in this case2 and that1 too1 on principles consistent with the supposition of the absolute integrity of all concerned4 ,it is1 in fact1 but another striking illustration of the fundamental principles laid down in preceding chapters of this book4 ,it demonstrates more completely than almost any other phenomenon the absolute amenability of the subjective mind to the power of suggestion4 ,it will not be gainsaid that all the phenomena mentioned--clairvoyance1 thought-transference1 hypnotism1 and mediumship--are embraced under the one generic title1 subjective or hypnotic2 they are therefore governed by the same general laws4 ,the hypnotic subject who is in the presence of an openly sceptical audience1 and who hears some one declare that the subject is shamming1 instantly seizes upon the declaration2 and it is to him a suggestion that is as potent as the one which induced the hypnotic condition4 ,the suggestion of the operator is thus neutralized1 so to speak1 by a counter-suggestion1 which reduces the subject at once to his normal condition4 ,in such a case the subject cannot be again hypnotized so long as the sceptic is present2 his very presence is a standing suggestion of the unreality of the hypnotic condition which cannot be overcome by the operator4 ,in the case of ,bishop1 the mind-reader1 the same principle applies with equal force4 ,the mental state which enabled him to read the contents of a sealed envelope was self-induced4 ,it was a partially hypnotic condition1 induced by auto-suggestion4 ,when ,labouchere's envelope was presented to him1 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 power4 ,it was a suggestion of the most emphatic character and potency that1 do what he would1 he could not read the contents of that envelope4 ,again1 the anxiety engendered in the mind of the clairvoyant was another factor which added force to the suggestion4 ,the offer was not only defiant1 it was even public4 ,the whole civilized world was apprised of the controversy4 ,the professional reputation of the man was at stake4 ,his future career depended upon his success2 and every dollar of value in that note not only added to his anxiety to win the prize1 but contributed its force to the suggestion that he could not succeed4 ,there is1 however1 another factor which should be considered in ,bishop's case1 and which may account for his failure on other grounds than adverse suggestion4 ,bishop was a professional mind-reader1 and1 as ,i understand it1 did not profess to have independent clairvoyant powers4 ,if1 therefore1 no one knew the number of the bank-note1 it is obvious that failure was inevitable1 for the reason that the fundamental conditions of success were absent4 ,there was no mind in possession of the number1 and there was no mind to read4 ,it was1 therefore1 not a fair test of his professed powers in any view of the case4 ,but if ,labouchere did know the number of the note1 the failure was easily accounted for1 as before remarked1 on the principle of adverse suggestion4 ,it is obvious that the principle of adverse suggestion applies to all phases and conditions of subjective mental activity2 and the necessity for harmonious conditions1 so constantly insisted upon by spiritists as a condition precedent to the production of their peculiar forms of hypnotic phenomena1 is seen to be a scientific fact of immense value and significance1 and not a mere subterfuge to enable them to practice a fraud and impose on the credulity of their auditors4 ,,footnotes3 ,footnote #ab3 ,seybert ,commission1 ,report1 p4 #ae4 ,illustration ,,chapter ,,viii4 ,,hypnotism ,,and ,,mesmerism4 ,warfare of the ,schools4--,history of the ,science4--,mesmer's ,career4--,the ,academicians4--,the ,successors of ,mesmer4--,the ,royal ,academy of ,medicine4--,its ,idiotic ,prejudices4--,dr4 ,braid's ,discovery4--,re-baptism of the ,science4--,effects of ,braid's ,discoveries4--,libault's ,theory of ,suggestion4--,the ,nancy ,school and the ,paris ,school compared4--,the ,fluidic ,theory4--,the ,law of ,suggestion the ,greatest ,discovery in ,psychic ,science4--,the ,significance of ,braid's ,discoveries not ,appreciated4--,hypnotism of ,animals4--,the ,charcot ,school4--,the ,sources of its ,errors4--,reform in ,terminology suggested4--,the ,mesmeric ,theory4--,braid's ,processes not productive of ,higher ,phenomena--,mesmerization of ,animals4--,recapitulation of ,points4 ,thus far little has been said regarding the light which has been shed upon the subject under consideration by the discoveries of modern science4 ,the more important of these discoveries having resulted from investigations of the subject of hypnotism1 it will be necessary briefly to review the more salient features of that science1 and to trace its progress from the time of ,mesmer down to the present day4 ,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 variance4 ,that they should entertain diverse theories regarding the cause of phenomena so strange and full of mystery is natural4 ,that they should1 in the absence of knowledge of the subject1 abuse and vilify each other because of their differences of opinion1 was to be expected4 ,hatred of our neighbor because his problematical theories do not agree with our undemonstrable hypotheses is1 unfortunately1 one of the salient weaknesses of human nature4 ,it is1 however1 comparatively rare that scientific investigators disagree regarding the demonstrable facts pertaining to a subject under investigation4 ,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 world4 ,they are divided into schools1 to-day1 as they were in the infancy of the science4 ,indeed1 the science is still in its infancy4 ,facts have accumulated1 it is true2 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 schools1 and of assimilating and harmonizing their demonstrated facts into one comprehensive system4 ,thus far the different schools have distrusted or denied each other's facts1 and waged war upon each other's theories4 ,the most carefully conducted experiments of one school will1 in the hands of the other1 produce opposite results4 ,hence each experimenter is irresistibly led to distrust the scientific accuracy of the methods employed by others1 or to admit their integrity only at the expense of their intelligence4 ,in the mean time each school has conducted its experiments seemingly by the most rigid scientific methods and with conscientious fidelity to truth2 but the results of each apparently disprove the conclusions of all the others4 ,hence it is that1 in the bibliography of hypnotism1 we find an immense mass of well-authenticated facts which1 tried by the standards of any one of the different schools1 appears like an appalling hodge-podge of falsehood and delusion1 chicanery and superstition4 ,indeed1 no other science1 since the dawn of creation1 has suffered so much at the hands of ignorance and superstition as the science under discussion4 ,its ancient history is the record of the supernatural in all the nations of the earth4 ,its phenomena have been the foundation of all the religions and all the superstitions of ancient times4 ,its modern history has also been largely a record of superstitious belief1 fostered by chicanery and ignorance2 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 belief1 confirm every dogma1 and foster every superstition4 ,it was these facts which drove scientific men from the field of investigation in the early modern history of the science4 ,mesmer himself1 in the light of modern knowledge of the subject1 is apt to be accused of charlatanism2 but1 as we shall see further on1 he is entitled1 in common with all investigators1 to the largest measure of charity4 ,as before remarked1 the facts of hypnotism obtained by the experimenters of the different schools appear to contradict each other4 ,this1 however1 is obviously only an apparent contradiction1 for it is axiomatic that no one fact in ,nature is inconsistent with any other fact4 ,it follows that there must be some underlying principle or principles1 heretofore overlooked1 which will harmonize the facts4 ,it is the purpose of this chapter to outline a few fundamental principles which1 properly understood1 will enable the student of hypnotism to reconcile many seeming inconsistencies4 ,an understanding of the salient points of difference between the various schools can best be conveyed by briefly outlining the modern history of the science4 ,mesmer is entitled to the credit of having first brought the subject to the attention of the scientific world1 although probably his attention was attracted to it by the writings of ,paracelsus and ,van ,helmont4 ,in the early part of his career he was deeply interested in the study of astrology1 and he fancied that the planets somehow exerted an influence on the health of human beings4 ,he at first thought that this influence was electrical1 but afterwards referred it to magnetism4 ,at that time his cures were effected by stroking the diseased bodies with artificial magnets4 ,he achieved considerable success by such means1 and published a work in #agff entitled ,de ,planetarum ,influxa4 ,in #aggf1 however1 he met ,gassner1 a ,catholic priest who had achieved great notoriety by curing disease by manipulation1 without the use of any other means4 ,mesmer then threw away his magnets1 and evolved the theory of animal magnetism4 ,this he held to be a fluid which pervades the universe1 but is most active in the human nervous organization1 and enables one man1 charged with the fluid1 to exert a powerful influence over another4 ,two years after meeting ,gassner he went to ,paris1 and at once threw that capital into the wildest excitement by the marvellous effects of his manipulations4 ,he was treated with contumely by the medical profession2 but the people flocked to him1 and many wonderful cures were effected4 ,his methods1 in the light of present knowledge1 smack of charlatanism2 but that he believed in himself was demonstrated by his earnest demand for an investigation4 ,this the ,government consented to1 and a commission1 composed of physicians and members of the ,academy of ,sciences1 was appointed1 of which ,benjamin ,franklin was a member4 ,the report admitted the leading facts claimed by ,mesmer1 but held that there was no evidence to prove the correctness of his magnetic fluid theory1 and referred the wonderful effects witnessed to the imagination of the patients4 ,their conclusion was that the subject was not worthy of further scientific investigation4 ,it is difficult at this day to conceive by what process of reasoning that learned body could arrive at such a conclusion4 ,they admitted the existence of a motive force capable of controlling man's physical organization1 that this force is amenable to control by man1 and that this control is capable of being reduced to an art4 ,then they proceed to announce a discovery of their own1--a discovery1 by the way1 which turns out to be the most important which modern science had1 at that time1 contributed to the solution of the great problem4 ,they discovered that the phenomena were purely subjective1 thereby demonstrating the power of mind over matter4 ,if they had stopped there1 or if they had concluded that this wonderful force was worthy of the most searching scientific investigation1 they would have been entitled to the gratitude of all mankind1 and the science would have been at once wrested from the hands of ignorance and empiricism4 ,that they should content themselves with disproving ,mesmer's theory of causation1 and1 after having themselves made a discovery of the true cause1 should announce that their own discovery was not worth the trouble of further investigation1 is inexplicable4 ,soon after this1 ,mesmer was driven into exile1 followed by the execrations of a majority of the medical profession1 and died in #ahae4 ,he left many disciples1 a majority of whom were shallow empirics1 and mesmerism was brought still further into disrepute4 ,there were a few able and scientific men1 however1 who still pursued the investigation1 among whom were the ,marquis de ,puysgur1 ,deleuze1 and others4 ,these gentlemen revolutionized the art by first causing their subjects to sleep by means of gentle manipulation1 instead of surrounding them with mysticism in dimly lighted apartments filled with sweet odors and the strains of soft and mysterious music1 as was the practice of ,mesmer4 ,they developed in their subjects the power of clairvoyance1 and demonstrated it in a thousand ways4 ,they caused them to obey mental orders as readily as if the orders were spoken4 ,they healed the sick1 caused the lame to walk1 and the blind to see4 ,in short1 they so far revived the interest in the subject that the ,royal ,academy of ,medicine1 in ,france1 felt compelled to order a new investigation4 ,this was done in #ahbe4 ,a committee was appointed1 composed of the ablest and most cautious scientists in their body4 ,for nearly six years that committee pursued its investigations1 and in #ahca it submitted its report4 ,it would be tedious to enumerate all the conclusions at which it arrived4 ,its principal efforts were directed to the determination of the therapeutic value of mesmerism4 ,it confirmed much that had been claimed for it in that respect1 and demonstrated the power of clairvoyance1 by indubitable tests4 ,it also confirmed the claim that persons could be magnetized at a distance as well as by contact1 although there is nothing in the report which shows how far the possibilities of suggestion were removed in that class of experiments4 ,indeed1 in deference to truth it must be here remarked that mesmerists at that time had but a faint and undefined notion of the subtle rle which suggestion plays in all psychological phenomena4 ,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 result1 or where the possibilities of suggestion have not been intelligently eliminated4 ,the effect of this report was instantaneous and remarkable4 ,the advocates of magnetism as a therapeutic agent1 and the believers in the occult features of the phenomena1 such as clairvoyance and thought-transference1 had scored a triumph4 ,but it served only to exasperate the average scientist and to intensify his prejudices4 ,the ,academy refused to dignify the report by printing it1 and it rests to-day in silent oblivion in the manuscript archives of the institution4 ,another committee was soon after appointed1 headed by a member who had openly sworn hostility to the doctrine4 ,the result was what might have been expected4 ,after the examination of two subjects under circumstances which1 in the light of what is now known1 rendered failure inevitable1 the committee made a very undignified report1 announcing the failure to produce the occult phenomena promised1 and impugning the intelligence of the former committee4 ,strange and illogical as it may seem1 the later report1 which proved nothing1 which was confined to an announcement of merely negative results1 which simply showed that the committee did not witness certain promised phenomena1 was accepted by the average scientist as containing the gospel of hypnotism1 as against the report of the earlier committee1 which1 after five years of laborious research1 announced that it had witnessed the phenomena in question and demonstrated their reality4 ,for some years subsequent to this the investigation of the subject was confined to its psychological and therapeutic features2 but every scientist who dabbled in it was tabooed by the majority of his associates4 ,many able works were produced on the subject1 but none of them attracted the attention of the academicians until ,dr4 ,braid1 of ,manchester1 undertook to demonstrate the theory that the hypothetical magnetic fluid had nothing to do with the production of the phenomena4 ,braid discovered that by placing a bright object before the eyes of the subject1 and causing him to gaze upon it with persistent attention1 he could be thrown into the hypnotic sleep1 during which many of the well-known phenomena ascribed to magnetism could be produced4 ,this seemed to point to the possibility of a physiological explanation of the subject-matter4 ,it attracted the attention of the scientists1 and thus to ,braid belongs the credit of causing the subject to be at last acknowledged as being within the domain of the exact sciences4 ,the academicians were now mollified4 ,the pet theory of the mesmerists appeared to have been demolished4 ,the method was simple and easily applied4 ,the phenomena of thought-transference could not be produced by its methods4 ,it promised a physiological explanation2 and1 best of all1 it had been given a new name4 ,it had received many names before ,braid undertook the task of rechristening it2 but1 with the exception of mesmerism1 each was objectionable1 because it implied a theory of causation4 ,the name mesmerism was obviously improper1 because ,mesmer was neither the discoverer of the force1 nor the inventor of the practical method of evoking it4 ,animal magnetism implied ,mesmer's theory of magnetic currents4 ,mental or animal electricity implied practically the same theory4 ,neurology indicated the science of the nervous system4 ,patheism 7from the ,greek radical signifying disease or suffering7 and etherology 7which means the science of the refined part of the atmosphere7 were equally meaningless as applied to the subject4 ,psycodunamy signified the power of the soul2 and electro-biology was ,american1 and not to be tolerated4 ,but when ,braid denominated it hypnotism1--from the ,greek word signifying sleep1--it was hailed as a compromise sufficiently noncommittal to entitle it to recognition1 and hypnotism it will be called until some academician drags to light the ultimate cause of all things4 ,braid has been accorded a great deal of credit for his original researches and discoveries1 but it is questionable whether he has not been the indirect means of retarding the true progress of the science4 ,it is a remarkable fact that since his method of hypnotizing has been generally adopted1 the higher phenomena1 such as clairvoyance and thought-transference1 have fallen into disrepute1 and are now rarely produced4 ,indeed1 it may be said to be practically a lost art1 considered as a result of hypnotic processes4 ,the cause of this will receive attention hereafter4 ,braid could not cause his subjects to obey his mental orders1 and he disbelieved in the power of clairvoyance4 ,he acknowledged that some of his subjects could tell the shape of what was held at an inch and a half from the skin1 on the back of the neck1 crown of the head1 arm1 or hand1 or other parts of the body1 but held that it is from feeling they do so4#ac ,he demonstrated the extreme sensitiveness of one subject by causing her to obey the motion of a glass funnel held in his hand1 at a distance of fifteen feet4#ad ,truly1 a remarkable case of feeling4 ,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 person4 ,further than that1 his work is practically valueless1 for the reason that he never understood the power or influence of suggestion4 ,it is therefore manifestly impossible to determine the value of any experiment of his1 except in cases the nature of which precludes the possibility of suggestion being employed1 or in cases where it was expressly eliminated4 ,two facts1 however1 seem to have been demonstrated by his experiments1 both of which are of the utmost importance3 #a4 ,that the hypnotic sleep can be induced independently of personal contact with1 or the personal influence of1 another4 #b4 ,that the sleep can be induced by his method without the aid of suggestion4 ,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 hypothesis1 therefore the magnetic hypothesis is necessarily incorrect4 ,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 impracticable4 ,braid himself was not so illogical2 for he expressly says that he does not consider the methods identical1 but does consider the condition of the nervous system induced by both modes to be analogous4 ,another mistake1 shared in common by both the modern schools of hypnotists1 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 suggestion4 ,one school ignores the fact altogether1 or considers it of doubtful verity1 and the other regards it merely as an evidence that suggestion plays a secondary rle in hypnotic phenomena4 ,that both are to some extent wrong will appear at the proper time1 as will also the fact of the failure of all the schools to grasp its real significance4 ,for some years after the appearance of ,braid's book there was but little1 if any1 progress made in the science4 ,his methods1 however1 were generally adopted1 but the value of his discovery was not appreciated by his own countrymen2 and it was not until the ,continental scientists extended his researches that he obtained substantial recognition4 ,libault was the first to confirm his experiments1 and in #ahff he published a work1 in which he advanced much that was new in fact and theory4 ,he was1 in fact1 the founder of what is now known as the ,nancy school of hypnotism4 ,many prominent scientists have followed him1 and many able works have been produced1 prominent among which may be mentioned ,suggestive ,therapeutics1 by ,professor ,bernheim1 and ,hypnotism1 by ,albert ,moll1 of ,berlin4 ,professor ,charcot1 of the ,paris ,salptrire1 is also the founder of a school of hypnotism1 which is generally known as the ,paris school1 or school of the ,salptrire4 ,charcot's great reputation as a scientist obtained for him many followers at first1 prominent among whom are ,binet and ,fr1 whose joint work1 entitled ,animal ,magnetism1 has been widely read both in ,europe and ,america4 ,these schools differ widely both in theory and practice1 their only point of union being their utter contempt for the theory and practice of what must still be known1 for want of a better term1 as the mesmeric school4 ,these three schools represent the grand divisions which it will be necessary to recognize in the discussion of the subject under consideration4 ,the leading points of difference between the three schools may be briefly stated as follows3-- #a4 ,the theory of the ,nancy school is that the different physiological conditions characterizing the hypnotic state are determined by mental action alone2 that the phenomena can best be produced in persons of sound physical health and perfect mental balance2 and that this mental action and the consequent physical and psychological phenomena are the result1 in all cases1 of some form of suggestion4 #b4 ,the ,paris school holds that hypnotism is the result of an abnormal or diseased condition of the nerves2 that a great number of the phenomena can be produced independently of suggestion in any form2 that the true hypnotic condition can be produced only in persons whose nerves are diseased2 and that the whole subject is explicable on the basis of cerebral anatomy or physiology4 #c4 ,the mesmerists hold to the fluidic theory of ,mesmer3 that the hypnotic condition is induced1 independent of suggestion1 by passes made by the operator over the subject1 accompanied by intense concentration of mind and will on the part of the former2 that from him flows a subtle fluid which impinges upon the subject wherever it is directed1 and produces therapeutic or other effects in obedience to the will of the operator2 that these effects can best be produced by personal contact2 but that they can be produced at a distance and without the knowledge of the subject1 and independently of suggestion4 ,in discussing the merits of these several schools1 it is perhaps superfluous to say that it is self-evident that neither school can be entirely right4 ,each presents an array of facts which seems to support its theory2 but as the theories are irreconcilable1 and the facts apparently contradict each other1 it follows that some fundamental principle underlying the whole subject-matter has been overlooked4 ,it is the purpose of this book to suggest a possible way to the discovery of the principle1--the missing link which will unite the chain and bind the facts of psychological science into one harmonious whole4 ,the ,nancy school of hypnotism is entitled to the credit of having made the most important discovery in psychological science4 ,the fact that the subjective mind is constantly amenable to control by the power of suggestion1 constitutes the grand principle in psychological science1 which1 when properly appreciated and applied1 will solve every problem and illuminate every obscurity in the labyrinthian science of the human soul1 so far as it will ever be possible for finite intelligence to penetrate it4 ,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 light4 ,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 discovery1 and that in one direction they have extended it too far4 ,it is the latter proposition which will first receive attention4 ,they hold1 very correctly1 that all the phenomena of hypnotism1 subsequent to the induction of the hypnotic condition1 are due to the power of suggestion in some form4 ,that this is true1 admits of no possible doubt4 ,they also find by experiment that the hypnotic condition can be induced simply by the power of suggestion4 ,their conclusion is that suggestion is a necessary factor in the induction of the hypnotic condition4 ,that this is not true can be very readily demonstrated by reference to a few well-known and admitted facts4 ,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 phenomena4 ,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 condition3-- ,in order to prove my position still more clearly1 ,i called up one of my men-servants1 who knew nothing of mesmerism1 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 medicine1 and being familiar with such1 he could feel no alarm4 ,in two minutes and a half his eyelids closed slowly with a vibrating motion1 his chin fell on his breast1 he gave a deep sigh1 and instantly was in a profound sleep1 breathing loudly4444 ,in about one minute after his profound sleep ,i aroused him and pretended to chide him for being so careless1 said he ought to be ashamed of himself for not being able to attend to my instructions for three minutes without falling asleep1 and ordered him downstairs4 ,in a short time ,i recalled this young man1 and desired him to sit down once more1 but to be careful not to go to sleep again1 as on the former occasion4 ,he sat down with this intention2 but at the expiration of two minutes and a half his eyelids closed1 and exactly the same phenomena as in the former experiment ensued4#ae ,now1 whilst it is true that ,braid did not realize the supreme potency of suggestion as it is now understood by the ,nancy school1 he did intelligently eliminate it in the experiment above related4 ,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 centres1 and of the circulatory and respiratory and muscular systems4#af ,in other words1 he was seeking to demonstrate his theory that the phenomena of mesmerism are attributable to a physical rather than a mental cause4 ,hence his care to select a subject who knew nothing of what was expected of him4 ,braid relates another circumstance equally demonstrative of the proposition that suggestion is not a necessary factor in the induction of the hypnotic state4 ,he says3-- ,after my lecture at the ,hanover ,square ,rooms1 ,london1 on the #ast of ,march1 #ahdb1 a gentleman told ,mr4 ,walker1 who was along with me1 that he was most anxious to see me1 that ,i might try whether ,i could hypnotize him4 ,he said both himself and friends were anxious he should be affected1 but that neither ,lafontaine nor others who had tried him could succeed4 ,mr4 ,walker said1 ',if that is what you want1 as ,mr4 ,braid is engaged otherwise1 sit down1 and ,i will hypnotize you myself in a minute4' ,when ,i went into the room1 ,i observed what was going on1 the gentleman sitting staring at ,mr4 ,walker's finger1 who was standing a little to the right of the patient1 with his eyes fixed steadily on those of the latter4 ,i passed on and attended to something else2 and when ,i returned a little after1 ,i found ,mr4 ,walker standing in the same position1 fast asleep1 his arm and finger in a state of cataleptiform rigidity1 and the patient wide awake and staring at the finger all the while4#ag ,this is a clear case of the induction of the hypnotic condition without the aid of suggestion4 ,mr4 ,walker had no thought of going into the state himself1 but was intent on hypnotizing the patient4 ,the suggestion in his mind was1 therefore1 in the opposite direction4 ,he had1 however1 inadvertently placed himself in the proper attitude1 and so concentrated his gaze as to induce the state1 and that directly contrary to his auto-suggestion4 ,these two instances have been cited from ,braid for the reason that 7#a7 he was the discoverer of the method of hypnotizing by causing the subject to gaze steadily upon an object2 and 7#b7 he was not attempting to prove or disprove the theory of suggestion4 ,his testimony is obviously all the more reliable for that reason1 for one is prone to distrust the verity of experiments made for the purpose of sustaining a theory4 ,many facts have been recorded which demonstrate the proposition that by ,braid's method the hypnotic state can be induced independently of suggestion4 ,one class only of such facts needs to be cited to convince the most sceptical4 ,i allude to religious devotees1 who are often thrown into the hypnotic state1 even to the degree of ecstasy1 by gazing upon the crucifix1 or upon pictures of the ,holy ,virgin or of the saints4 ,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 enthusiasm4 ,be that as it may1 the fact is of scientific value to the investigator of psychological phenomena4 ,the natural attitude of prayer--the eyes raised towards heaven--is certainly not only conducive to devotional feeling1 but1 in emotional natures1 to a state at least cognate to hypnotism1 if not identical with it4 ,hence the subjective hallucinations which often result from the long and earnest prayers of religious enthusiasts4 ,more conclusive still is the fact that animals can be hypnotized4 ,albert ,moll1 who is one of the ablest1 and certainly one of the most unprejudiced1 of modern scientific writers on the subject of hypnotism1 writing from the standpoint of the ,nancy school1 makes the following observations on the subject of hypnotizing animals3-- ,states resembling1 or perhaps identical with1 hypnosis1 are also found in animals1 and can easily be experimentally induced4 ,the first experiments of this kind are referred to by the ,jesuit ,kircher1--the so-called experimentum mirabile ,kircheri4 ,kircher described these experiments in #afdf2 but according to ,preyer1 the experiment had been made by ,schwenter several years earlier4 ,the most striking of these experiments1 which are being continued in the present day1 is as follows3 ,a hen is held down on the ground2 the head in particular is pressed down4 ,a chalk line is then drawn on the ground1 starting from the bird's beak4 ,the hen will remain motionless4 ,kircher ascribes this to the animal's imagination2 he said that it imagined that it was fastened1 and consequently did not try to move4 ,czermak repeated the experiment on different animals1 and announced in #ahgb that a hypnotic state could be induced in other animals besides the hen4 ,preyer shortly after began to interest himself in the question1 and made a series of experiments like ,czermak's4 ,preyer1 however1 distinguishes two states in animals1--catalepsy1 which is the effect of fear2 and the hypnotic state4 ,heubel1 ,richet1 ,danilewsky1 and ,rieger1 besides the authors mentioned above1 have occupied themselves with the question4 ,most of the experiments have been made with frogs1 crayfish1 guinea-pigs1 and birds4 ,i have made many with frogs4 ,this much is certain3 many animals will remain motionless in any position in which they have been held by force for a time4 ,there are various opinions as to the meaning of this4 ,preyer thinks many of these states are paralyses from fright1 or catalepsy1 produced by a sudden peripheral stimulus4 ,in any case they vividly recall the catalepsy of the ,salptrire1 also caused by a strong external stimulus4#ah ,the experiments of ,kircher1 above mentioned1 were undertaken with a view of demonstrating his theory that animals possessed great powers of imagination4 ,the chalk mark1 he held1 represented to the imagination of the hen a string with which she supposed herself to be bound4 ,in his day1 of course1 nothing was known of hypnotism4 ,it has since been demonstrated that the chalk mark has nothing to do with the production of the phenomenon4 ,the same result follows when the chalk mark is omitted4 ,the writer has hypnotized a pet rooster by ,braid's method without using any violence whatever1 or even touching the fowl4 ,he was exceedingly tame1 and it was only necessary to hold a small object directly before his eyes2 when his attention was attracted1 he would gaze steadily upon it1 and in a very few minutes would go fast asleep4 ,this could not have been a catalepsy caused by fright1 nor could it have been the result of a belief in his inability to move1 nor a peripheral stimulus caused by friction against the skin1 nor could it have been suggestion4 ,in fact1 there is no legitimate conclusion apparent except that it was a true hypnosis1 identical with that produced on human beings by ,braid's methods4 ,this branch of the subject has been dwelt upon somewhat at length1 not merely for the purpose of showing that the adherents of the ,nancy school carry the doctrine of suggestion too far1 but because it is an important point in the study of the subject1 and throws a flood of light upon many important and perplexing problems1 as will be seen hereafter4 ,the principle to be borne in mind is this3 hypnosis can be produced by ,braid's method either with or without the aid of suggestion4 ,this does not militate in the slightest degree against the doctrine of suggestion when its powers and limitations are properly understood4 ,it still remains true that all hypnotic phenomena subsequent to the induction of the condition are the result of suggestion in some form4 ,this is the grand discovery of the ,nancy school2 and when it is once appreciated and understood1 it will be found to constitute the master-key which will unlock the secrets of every psychological mystery4 ,that it is unqualifiedly true no longer admits of serious doubt2 it is acknowledged by nearly every scientist in the civilized world who has given the subject intelligent attention4 ,it is true that the great name of ,charcot has commanded a following2 but however valuable may have been his observations in the infancy of the science1 it has become obvious to most of his former followers that his fundamental hypothesis is defective1 and that his conclusions are therefore necessarily unreliable4 ,the discussion of the merits of the ,paris school will be brief1 and will be chiefly confined to a statement of the reasons for considering its experiments and conclusions unreliable1 and to pointing out a few of the more obvious sources of its errors4 ,the first source of error lies in the fact that the experiments of this school are made almost exclusively upon hysterical women4 ,the assumption is that hypnotism is a nervous disease1 and that the disease is found in its most pronounced form in hysterical subjects4 ,that this proposition is unqualifiedly wrong is positively known to every student of hypnotism outside the ,paris school1 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 persons4 ,another source of error lies in the fact that they ignore suggestion as a necessary factor in the production of hypnotic phenomena4 ,of course they are aware of the potency of suggestion when purposely and intelligently employed2 but they hold that very many of the most important of the phenomena can be produced without its aid4 ,these1 however1 are principally physical effects1 such as causing any muscle of the body to contract by pressing upon the corresponding nerve1 and then releasing the tension by exciting the antagonistic muscle4 ,the condition necessary for the production of this phenomenon is called by ,charcot1 neuro-muscular hyperexcitability4 ,in the able and interesting work by ,binet and ,fr1 pupils of ,charcot1 a chapter is devoted to this branch of the subject4 ,they record1 with a scientific exactitude that is very edifying1 many curious results in the way of causing contracture of various muscles by kneading1 pressure1 percussion1 etc41 releasing the tension by exciting the opposing muscles1 and transferring the contractures from one muscle to another by the magnet4 ,then1 with an ingenuousness that is truly charming1 they add1 as a singular fact1 that contractures can be easily produced in many hysterical patients in their waking state1 either by kneading the muscles1 by pressure on the nerves1 or by striking the tendons4 ,these contractures in the waking state are1 indeed1 of the same nature as those which occur during lethargy1 since they yield to the excitement of the antagonistic muscles1 and may be transferred by the magnet4 ,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 patients1 whether in the waking state or in hypnotic lethargy4 ,they certainly prove nothing which can be construed as characteristic of hypnotism2 and the ,nancy school wastes its time in demonstrating that the symptoms cannot be reproduced in healthy persons except by the aid of suggestion4 ,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 them1 either objectively or subjectively4 ,no greater mistake is possible4 ,the subjective mind never sleeps4 ,no matter how profound the lethargy1 it is ever alert1 and comprehends instantly1 with preternatural acuteness1 everything that occurs4 ,professor ,bernheim1 in the preface to ,suggestive ,therapeutics1 makes the same assertion4 ,he says3-- ,one should first be aware of the fact that in all degrees of hypnosis the subject hears and understands everything1 even though he may appear inert and passive4 ,sometimes the senses are particularly sharp in this state of special concentration1 as if all the nervous activity were accumulated in the organ of which the attention is solicited4 ,the state of lethargy is that in which ,charcot supposes his subjects to be incapable of receiving a suggestion4 ,acting upon that hypothesis1 it is not astonishing that he should deceive himself as well as the students and spectators attending his clinic4 ,he believes that they hear nothing when they hear everything4 ,it is easy to see how every suggested phenomenon is promptly produced under such conditions4 ,but there is one phenomenon of which the learned professor fails to note the significance1 and that is1 that1 no matter how profound the lethargy1 his subject promptly awakens at the word of command4 ,the simple truth regarding the experiments of the ,paris school is in a nutshell4 ,its fundamental error lies in the assumption that hypnosis has a purely physical origin1 and that the phenomena are explicable on physiological principles4 ,the phenomena which can be produced independently of suggestion are purely physical1 and depend upon the physical condition of neuro-muscular hyperexcitability4 ,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 suggestion4 ,but such experiments do not properly belong to the domain of psychic science proper1 but rather to the ,bradian system of physical manipulation4 ,this is as much as confessed by ,binet and ,fr1 when they divulge the fact that the physical phenomena in question can be produced on hysterical patients in their waking condition4 ,another prolific source of error which besets the pathway of the ,paris school consists in its disbelief in1 and consequent disregard of1 the possibility that its subjects may be possessed of clairvoyant or telepathic powers4 ,that this frequently happens1 especially in subjects of the character employed by ,charcot and his coadjutors1 admits of no possible doubt in the minds of those who have studied the higher phases of hypnotic science4 ,the ,london ,society for ,psychical ,research has demonstrated beyond all question the fact that telepathy is a power possessed by many2 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 power4 ,this subject will be dwelt upon more at length in its proper place4 ,it is sufficient for present purposes to remark that no line of experiments in hypnotism1 in which telepathy and clairvoyance are ignored as possible factors1 can be held to be demonstrative of any proposition or theory whatever4 ,but whatever of pathological value or interest may be attached to the physical phenomena evoked by the ,paris school1 they certainly shed no light upon psychological science1 nor do they properly belong to that domain4 ,and just here ,i wish to suggest a reform in the nomenclature of the science under consideration4 ,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 sleep4 ,it is from the ,greek word hypnos1 which broadly signifies sleep4 ,but1 without some qualifying word1 it is too broad1 inasmuch as the system to which ,braid applied it is now known to be but one of many processes of inducing sleep4 ,he imagined that he had discovered a full explanation of all psychic phenomena of the class then known as mesmeric2 whereas he had only discovered the one fact that the sleep could be induced by producing an abnormal physical condition of certain nerve-centres4 ,it was a very important discovery1 for psychic science would be incomplete without it2 but it does not constitute the whole science4 ,it does1 however1 explain many phenomena otherwise inexplicable1 and marks a line of distinction which could not otherwise be drawn4 ,the methods of the ,charcot school are essentially ,braidian1 and hence its results are limited largely to physical phenomena1 and its conclusions necessarily pertain to physical science4 ,the ,nancy school1 on the other hand1 produces all its phenomena by oral suggestion1 and ignores the fact that the sleep can be induced in the absence of any form of suggestion4 ,it repudiates ,braid's method of inducing it as unnecessary1 and also as injurious1 in that the physical disturbance of the nerve-centres unduly excites the patient4 ,the mesmeric school differs from both the others in methods and theory1 as we shall see further on4 ,it seems necessary1 therefore1 that the terminology of the science should be changed so as clearly to define the theoretical differences of the three schools4 ,it is obvious1 however1 that the terminology cannot be based on results1 for they are inextricably intermingled4 ,thus1 the ,braidian or ,charcot operator might accidentally produce psychic phenomena identical with that produced by the mesmerists1 and vice versa4 ,and so might the suggestive school4 ,indeed1 the writings of both schools occasionally betray the fact that they sometimes catch glimpses of something in their patients which defies chemical analysis1 and cannot be carved with the scalpel4 ,the terminology must1 therefore1 refer to the methods of inducing the subjective state4 ,if the word hypnotism is to be retained because it embraces all degrees of induced sleep by whatsoever process it may have been induced1 it would seem proper to designate the ,braidian process as physical hypnotism1 the ,nancy process as suggestive hypnotism1 and the mesmeric process as magnetic1 or fluidic1 hypnotism4 ,i merely throw this out as a suggestion to be considered by future writers on the subject4 ,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 contrasted1 while the word mesmerism will be employed as it is generally understood4 ,when they are not contrasted1 hypnotism will be used as a generic term4 ,last in the order of mention1 but really first in importance1 is the school of mesmerism4 ,the theory of the mesmerists has undergone little1 if any1 modification since it was first promulgated by ,mesmer himself4 ,it is1 as before stated1 that there exists in man a subtle fluid1 in the nature of magnetism1 which1 by means of passes over the head and body of the subject1 accompanied by intense concentration of mind and will on the part of the operator1 can be made to flow from the ends of his fingers and impinge upon the subject1 producing sleep and all the varied subsequent phenomena at the will of the operator4 ,in the early days of mesmerism suggestion was ignored as a possible factor in the production of the phenomena1 this law not having been discovered previous to the experiments of ,libault4 ,the same is practically true to-day4 ,mesmerism has made very little progress within the last half century4 ,its votaries cling to the old theories with a pertinacity proportioned to the opposition encountered at the hands of the hypnotists4 ,on the whole1 the progress of mesmeric science1 per se1 has been backward since the discoveries of ,braid1--not because ,braid disproved the fluidic theory1 for he did not disprove it1 nor did he claim to have done so1 but for reasons which will appear in their proper place4 ,suggestion is now1 as before the discoveries of ,libault1 ignored by mesmerists as a necessary factor either in the induction of the mesmeric condition1 or in the production of the subsequent phenomena4 ,in this they are partly right and partly wrong4 ,suggestion1 in the ordinary acceptation of the term1--that is1 oral suggestion1--is not an indispensable factor in the induction of the condition4 ,this is shown in a great variety of ways4 ,one fact alone demonstrates the principle1 and that is1 that subjects who have been often mesmerized by a particular individual can be by him thrown into that state1 under certain favorable conditions1 even though the two may be many miles apart4 ,account is not taken in this of the many experiments of the old mesmerists1 who previously informed their subjects of the intended experiment4 ,but many instances might be cited where this has been accomplished under test conditions1 the element of suggestion being carefully eliminated4 ,the writer has mesmerized a subject at a distance of three hundred miles1 and that under conditions which rendered oral or objective suggestion impossible4 ,particular instances will not be cited here1 for the reason that in subsequent chapters of this book the principle involved will be rendered so plain that further proofs would be superfluous4 ,a further demonstration of this principle lies in the fact that children1 too young to understand what is expected of them1 and animals of various kinds1 can be mesmerized4 ,this is abundantly proved by the experiments of ,wilson1 who1 as early as #ahci1 mesmerized elephants1 horses1 wolves1 and other animals in ,london4 ,obersteimer states that in ,austria the law requires army horses to be mesmerized for the purpose of shoeing them4 ,this process was introduced by a cavalry officer named ,balassa1 and hence it has been termed and is now known as the ,balassiren of horses 7,moll74 ,this is the secret of the celebrated horse-tamers1 ,sullivan and ,rarey4 ,by their methods the wildest colts and the most vicious horses could be subdued in an hour4 ,mesmerism is the power exerted by the lion-tamer and the snake-charmer4 ,the power is often exerted unconsciously1--that is1 without a knowledge on the part of the operator of the source of his power4 ,the mesmerists of the present day are not1 of course1 ignorant or unmindful of the potency of suggestion in the production of mesmeric phenomena subsequent to the induction of the condition4 ,but1 like the ,paris school of hypnotists1 they hold that suggestion plays a secondary rle in the production of many of the phenomena4 ,that they are wrong in this will more fully appear in subsequent chapters of this book4 ,the points of difference between the three schools of this science have now been reviewed1 and the theories of each briefly stated4 ,it is found1-- #a4 ,that the ,nancy school attributes all the phenomena1 including the induction of the state1 to the power of suggestion1 and that it is to the psychic powers and attributes of man alone that we must look for an explanation4 #b4 ,the ,paris school1 on the other hand1 ignores suggestion as a necessary factor either in the induction of the state or in the production of subsequent phenomena1 and seeks an explanation of the subject-matter on the bases of physiology and cerebral anatomy4 #c4 ,the mesmerists ignore suggestion as a necessary factor at any stage of their experiments1 and explain the whole on the magnetic fluid theory4 ,we also find three distinct methods of inducing the sleep2 and as it is of the utmost importance to bear the different methods in mind1 they will be here restated3-- ,the ,nancy school1 true to its theory1 employs suggestion alone to induce the condition4 ,passes are sometimes made over its subjects after the manner of the mesmerists1 but only with a view of giving an air of mystery to the proceedings1 and thus adding potency to the suggestion4 ,the ,paris school employs physical means to induce the state almost exclusively4 ,they are practically the same as those employed by ,braid1 namely1 causing the subject to gaze steadily at a bright object1--although many variations of the method have been introduced1 such as flashing an electric light in the eyes of the subject1 striking a gong without warning close to his ears1 or by some peripheral excitation1 such as rubbing the scalp1 etc4 ,the mesmeric method proper consists in making passes from the head downwards1 gazing fixedly into the subject's eyes1 and concentrating the mind upon the work in hand1 strongly willing the subject to sleep4 ,it is true that many of the so-called mesmerists now employ ,braid's method entirely1 and others depend largely upon suggestion4 ,but the true mesmeric method is as has been stated4 ,,footnotes3 ,footnote #ac3 ,braid on ,hypnotism1 p4 #cg1 note4 ,footnote #ad3 ,ibid4 ,footnote #ae3 ,neurypnology1 p4 #ah4 ,footnote #af3 ,neurypnology1 p4 #ai4 ,footnote #ag3 ,ibid41 p4 #ci4 ,footnote #ah3 ,moll on ,hypnotism1 p4 #bac4 ,illustration ,,chapter ,,ix4 ,,hypnotism ,,and ,,mesmerism 7continued74 ,mesmeric ,methods4--,the ,fluidic ,theory4--,influence of the ,mind of the ,operator4--,the ,early ,mesmerists4--,their ,methods and their ,effects4--,decadence of the ,higher ,phenomena under ,braid's ,methods4--,the ,causes explained4--,telepathic ,powers developed by ,mesmerism4--,mesmerism as a ,therapeutic ,agent4--,method of ,operation recommended4--,how to acquire the ,power4--,the ,necessary ,conditions of ,success4--,will ,power explained4--,the ,fluidic ,theory requires ,revision4--,distinction between ,mesmerism and ,hypnotism sharply drawn4--,mesmerization of ,animals distinguished from the ,hypnotization of ,animals4--,methods employed in ,each4--,tamers of ,horses and ,wild ,beasts4--,dog-,trainers4--,primitive ,man4--,his ,powers4--,his ,immunity from ,harm4--,daniel4--,the ,adepts4--,general ,conclusions4 ,that the magnetic hypothesis of the mesmerists has many facts to sustain it cannot be denied4 ,the experience of thousands goes to show that when passes are made over them1 even at a distance of several feet1 a sensation is felt akin to a gentle shock of electricity1 which produces a remarkably soothing effect upon the nervous system1 and eventually produces the mesmeric sleep4 ,it is also known that when patients are mesmerized for therapeutic purposes1 and passes are made over the affected part1 the same soothing effect is produced1 and pain is relieved4 ,in fact1 if we consider mesmerism solely as a therapeutic agent1 and study it from that standpoint alone1 the fluidic hypothesis is perhaps as good as any4 ,but when we come to study mesmeric phenomena as a part1 and only a very small part1 of a grand system of psychological science2 when we examine it in its relations to other phenomena of a cognate character1--it is found that the fluidic theory should be received with some qualification4 ,the first thought which strikes the observer is that1 admitting the fluidic theory to be substantially correct1 the fluid is directed and controlled entirely by the mind of the operator4 ,it is well known that passes effect little or nothing if the attention of the operator is distracted1 from any cause whatever4 ,the subject may be put to sleep1 it is true1 solely by the power of suggestion2 but the peculiar effects of mesmerism1 as distinguished from those of hypnotism1 will be found wanting4 ,the effects here alluded to consist mainly of the development of the higher phenomena1 such as clairvoyance and telepathy4 ,it is well known that the early mesmerists constantly and habitually developed telepathic powers in their subjects4 ,causing their subjects to obey mental orders was a common platform experiment half a century ago4 ,these experiments were often made1 under test conditions1 by the most careful and conscientious scientists1 and the results are recorded in the many volumes on the subject written at the time4 ,many of these works were written by scientists whose methods of investigation were painstaking and accurate to the last degree4 ,in the light of the developments of modern science1 in the light of the demonstrations1 by the members of the ,london ,society for the ,promotion of ,psychical ,research1 of the existence of telepathic power1 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 day4 ,why it is that the power to develop that phenomenon by mesmerists has been lost or has fallen into desuetude1 is a question of the gravest scientific interest and importance4 ,the hostility and ridicule of the academicians undoubtedly had its effect on many minds1 and caused many scientific investigators to shrink from publicly avowing their convictions or the results of their investigations4 ,but that does not account for the fact that mesmerists1 who believe in the verity of the phenomena1 are rarely able to produce it at the present day4 ,the first question which presents itself is one of dates4 ,when did the higher phenomena show the first signs of decadence8 ,a moment's reflection will fix it at or about the date of the promulgation of the theories of ,dr4 ,braid4 ,it is a historic fact1 well known to all who have watched the progress of hypnotic science1 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 eyes1 all other methods were practically abandoned4 ,it was much easier to hold an object before the subject's eyes for a few minutes1 with the mind at rest1 than to make passes over him for an indefinite length of time1 accompanying the passes by fixity of gaze and intense concentration of mind4 ,the important point to bear in mind right here is the fact that in the old mesmeric method1 fixity of gaze and concentration of will on the part of the operator1 were considered indispensable to success4 ,it seems clear1 then1 that it is to this change of methods that we must look for an explanation of the change in results4 ,that being conceded1 we must inquire how the conditions were changed by the change of methods4 ,what effects1 if any1 either in the condition of the subject or of the operator1 or in both1 are missing when the new methods are applied8 ,it is now necessary to recall to mind the fact 7#a7 that ,braid demonstrated that suggestion is not a necessary factor in the induction of the hypnotic state2 and 7#b7 that steadily gazing upon an object will induce the condition in a more or less marked degree1 whether the subject is expecting the result or not4 ,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 object1 accompanied by concentration of mind1 will displace the threshold of consciousness to a greater or less extent1 depending upon the mental characteristics of the individual and the circumstances surrounding him4 ,the subjective powers are thus brought into play4 ,the subjective mind is released1 or elevated above the threshold of consciousness1 and performs its functions independently of1 or synchronously with1 the objective mind1 just in proportion to the degree of hypnosis induced4 ,it may be only in a slight degree1 it may be imperceptible to those surrounding him1 or it may reach a state of complete hypnosis1 as in the cases mentioned by ,braid2 but certain it is that the subjective powers will be evoked in exact proportion to the degree of causation4 ,the conclusion is obvious and irresistible that when a mesmerist employs the old methods of inducing the subjective state1--passes1 fixed gazing1 and mental concentration1--he hypnotizes himself by the same act by which he mesmerizes the subject4 ,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 minds1 and that it is only between subjective minds that telepathy can be employed4 ,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 message4 ,it will be understood1 therefore1 that when the subject is mesmerized1 and all his objective senses are in complete abeyance1 and the operator with whom he is en rapport is in a partially subjective state1 the conditions exist which render possible the exhibition of telepathic powers4 ,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 science2 not because his discoveries are not of the utmost practical value1 but because much of their true significance has been misunderstood4 ,the fact that persons can be hypnotized by his methods1 and that many of the phenomena common to mesmerism can be produced by that means1 is a fact of vast importance2 but it is only one link in the great chain1 and not the whole chain1 as his followers would have us believe4 ,the later discovery of the law of suggestion was also of the most transcendent interest and importance2 but it is not the whole law of psychic science4 ,this1 too1 has helped to retard the progress of the science in its higher branches4 ,when it was discovered that suggestion by itself could induce the hypnotic state1 ,braid's methods were in turn abandoned by students of the science4 ,this was partly because it was easier than ,braid's method1 and partly because it produced less physical and mental excitement1 and hence1 for therapeutic purposes1 was less liable to excite the patient unduly4 ,but the fact remains that neither by ,braidism nor by the suggestive method can the subject ordinarily be made to respond telepathically4 ,it is true that there might be exceptions to the rule4 ,if1 for instance1 the operator in employing either of the methods should come in physical contact with the subject1 and should at the same time happen to concentrate his gaze upon some object for a length of time1 and fix his mind upon the work in hand1 he would be very likely to come into telepathic communication with the subject4 ,that this has often happened there can be no doubt2 and it constitutes one of the possible sources of error which lie in the pathway both of the ,paris and the ,nancy schools4 ,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 theory1 and employing the old mesmeric methods4 ,in this connection it is deemed proper to offer a few suggestions as to the best methods to be employed for producing mesmeric effects1 either for therapeutic or for any other purposes4 ,it is recommended1 for several reasons1 that the mesmeric passes be employed4 ,first1 they are so generally believed to be necessary that they greatly assist by way of suggestion4 ,secondly1 they are a great assistance to the operator1 as they enable him more effectually to concentrate his mind upon the work in hand1 and to fix his attention upon the parts which he desires to affect4 ,thirdly1 they operate as a suggestion to the operator himself1 which is as necessary and as potent to effect the object sought as is suggestion to the subject4 ,fourthly1 whether the fluidic theory is correct or not1 the power1 whatever it is1 appears to flow from the fingers2 and1 inasmuch as it appears to do so1 the effect1 both upon the mind of the operator and of the subject1 is the same as if it were so1--the great desideratum being the confidence of both4 ,the most important point to be gained1 however1 is self-confidence in the mind of the operator4 ,without that no greater results can be produced by mesmeric methods than by the process of simple oral suggestion4 ,the latter affects the mind of the subject alone1 and all the subsequent effects are due solely to the action of his mind4 ,mesmeric methods1 on the other hand1 if properly applied1 supplement the effects of oral suggestion by a constant force emanating from the subjective mind of the operator4 ,in order to evoke that force it is necessary for the operator to inspire his own subjective mind with confidence4 ,this can be done by the simple process of auto-suggestion4 ,the power to do this does not depend upon his objective belief4 ,the power to control subjective belief is inherent in the objective mind2 and that control can be made absolute1 even in direct contradiction to objective belief4 ,if1 therefore1 the mesmeric operator doubts his power over his subject1 he can1 nevertheless1 exert all the necessary force simply by reiterated affirmation to himself that he possesses that power4 ,this affirmation need not1 and perhaps should not1 be uttered aloud4 ,but it should be constantly reiterated mentally while the passes are being made2 and if in addition to this he concentrates his gaze upon the open or closed eyes of the subject1 or upon any part of the head or face1 the effect will be all the more powerful4 ,whatever effect is desired should be formulated in the mind of the operator1 and reiterated with persistency until it is produced4 ,the principle involved is obvious1 and easily understood4 ,the subject is passive1 and receptive of subjective mental impressions4 ,the subjective mind of the operator is charged with faith and confidence by auto-suggestion4 ,that faith is impressed telepathically upon the subjective mind of the patient2 and even though his objective belief may not coincide with the subjective impression thus received1 the latter obtains control unconsciously to the subject1 and the end is accomplished4 ,the power to mesmerize by this method is within the reach of any one with sufficient intelligence to understand the directions1 and sufficient mental balance to follow them with persistency2 provided always the subject is willing to be mesmerized1 and is possessed of the requisite mental equilibrium to enable him to become passive and receptive4 ,all mesmerists and all hypnotists agree in holding that self-confidence is a necessary part of the mental equipment of the successful operator4 ,this is true4 ,it is also true that the possession of the requisite confidence is the one thing which distinguishes the successful from the unsuccessful operator4 ,the foregoing remarks show how that confidence can be commanded1 in spite of objective unbelief4 ,much has been said by mesmerists about the exertion of will power2 but no one has ever explained just how that power is to be exerted1 or in what it consists4 ,most people seem to imagine that it is exercised by compressing the lips1 corrugating the brows1 and assuming a fierce1 determined1 not to say piratical1 aspect4 ,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 power4 ,it requires no mental or nervous strain to exert that power4 ,on the contrary1 a calm serenity of mind is indispensable4 ,when that is acquired1 the only other requisites are confidence and an earnest desire to bring about the results sought4 ,that these three requisites can easily be acquired by any one of common intelligence has already been shown4 ,from what has been said it seems evident that the force developed by mesmeric manipulations has its origin in mental action4 ,that that is the motive power is certain4 ,whether this mental action creates or develops a fluid akin to magnetism1 is a question which may never be solved4 ,nor is it deemed important that it should be2 and it may be as well to class it at once among the many things unknowable1 as to waste valuable time in a vain effort to wrest the secret from ,nature4 ,electricity is known as a great force in physical nature2 and it is harnessed and made to perform many services to mankind4 ,like all the great forces of nature1 it is invisible1 except through its effects1 and it defies analysis4 ,it will never be known to man except as one of the great correlated forces4 ,it is equally impossible to know just what the force is which emanates from the mesmerist and controls his subject4 ,we know that it exists1 and that it can be utilized1 and that is all4 ,whether it is a fluid or not is as impossible to know with certainty as it is to know what electricity is made of1 if we should determine it to be a substance4 ,for some purposes1 as has been remarked1 the fluidic hypothesis is as good as any1 and for such purposes it may be provisionally accepted4 ,but the question is1 ,will that hypothesis apply to all the phenomena8 ,if that question is answered in the negative1 it demonstrates its incorrectness1 and it becomes imperative that it should be abandoned4 ,when mesmeric passes are made over a patient1 a fluid appears to emanate from the hands of the operator4 ,an effluence of some kind certainly does come from that source1 and one that is perceptible to the physical senses of the patient4 ,is it not a fact1 nevertheless1 that the passes are principally useful as a means of controlling the minds both of the subject and the operator8 ,there are many facts which seem to point unmistakably in that direction4 ,the one fact alone that persons can be mesmerized at a distance1 seems conclusive4 ,no passes are then made1 and yet all the effects of personal contact are produced4 ,thousands of persons have been healed at a distance1 by simple concentration of mind on the part of the operator1 the patient knowing absolutely nothing of the proposed experiment4 ,this branch of the subject will be more fully treated in a future chapter on psycho-therapeutics4 ,it is sufficient to remark now that the method of healing here indicated is1 when intelligently applied1 the most effective of all systems of mental therapeutics4 ,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 him4 ,the reason for this will more fully appear as we proceed4 ,again1 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 operator1 for the usual method is to gaze steadily into the eyes of the animal4 ,and this brings us to the discussion of some important distinctions pertaining to the mesmerization of animals1 which seem not to have been observed by the investigators of that subject1 but which show more clearly than almost anything else the line of distinction between hypnotism and mesmerism4 ,the intelligent reader will not have failed to observe that the effect produced upon hens1 frogs1 crayfish1 guinea-pigs1 and birds is purely hypnotic4 ,the methods employed are ,braid's4 ,that is to say1 they are purely physical1 sometimes produced by sudden peripheral stimulus1 as in flashing a ,drummond light in the eyes of a cock 7,richer74 ,but in general the external stimulus used with animals is tactile1 as in seizing them 7,moll72 or in causing them to gaze upon an object1 as in ,kircher's method of hypnotizing a cock2 or in gently stroking the back1 as in hypnotizing a frog or a crayfish4 ,each of these methods may be classified as a hypnotic process1 and the full equivalent of the method discovered by ,braid4 ,the effect is also purely hypnotic2 that is to say1 sleep is induced1 varying in degree from a light slumber to a profound lethargy4 ,on the other hand1 such animals as horses1 wild beasts1 etc41 may be mesmerized1 but not hypnotized4 ,the processes are purely mesmeric1 and generally consist in gazing into the animal's eyes4 ,the effect is simply to render the animal docile1 and obedient to the will of the operator4 ,no one was ever able to put an animal to sleep by gazing into its eyes2 but the most ferocious of the animal tribe may be tamed and subjected to the dominion of man by that simple process4 ,a celebrated horse-tamer1 who travelled through this country a few years ago1 was in the habit of astonishing and amusing his audiences by selecting the wildest horse present1 walking up to him1 gazing into his eyes 7apparently7 for a few moments1 and walking away1 when the horse would follow him wherever he went1 apparently as perfectly fascinated as any hypnotic or mesmeric subject was ever fascinated by a professional mesmerist4 ,a close observation of the horse-tamer's methods revealed the fact that he simply rolled his eyes upward and inward1 precisely as ,braid compelled his subjects to do by holding a bright object before their eyes4 ,he did not gaze into the eyes of the horse at all1 but simply held himself in that attitude for a few moments1 in close proximity to the horse's head1 when the object was accomplished1 and the horse became obedient to every command that it was capable of comprehending4 ,it is probable that the horse-tamer knew as little of the secret of his power as did the horse4 ,the tamers of wild beasts proceed in the same manner1 and probably with as little knowledge of the principles underlying the method4 ,now1 the question arises1 ,what is the effect thus produced on the animal8 ,it is certainly not hypnotized by being compelled to gaze into the eyes of the operator1 for sufficient time is not given to fatigue the muscles of the eye4 ,besides1 the animal cannot be compelled to gaze at anything4 ,is not the primary effect--hypnotic or mesmeric--produced1 not directly upon the animal1 but upon the man himself8 ,it seems clear that this is the true solution of the problem4 ,braid has taught us that by steadily gazing at any object a man can hypnotize himself without knowing1 or having it suggested to him1 that it is possible for him to do so4 ,the man1 then1 is partially hypnotized by gazing into the animal's eyes4 ,the threshold of his consciousness is thus displaced4 ,his subjective powers are brought into play1 and in that condition his subjective mind is en rapport with that of the animal4 ,the mind of the animal1 being almost purely subjective1 is thus dominated by the imperious will of his master1--man4 ,that telepathy is the normal means of communication between animals cannot be doubted by any one who has observed their habits with intelligence4 ,that man has the power1 under certain conditions1 to enter into telepathic communication with animals1 there are thousands of facts to demonstrate4 ,in a recent ,english work on the training of dogs1#ai this subject is alluded to in the following language3-- ,as ,i before remarked1 a man to be a first-rate dog-breaker must have lots of animal magnetism4 ,now1 ,i do not doubt that in nearly every man who is born into the world this faculty exists to a greater or less extent4 ,it is the force of will that develops it2 and the more it is developed1 the stronger it becomes4 ,while1 on the other hand1 if the will is naturally weak1 and no other pains are taken to strengthen it1 it falls into abeyance1 and in time1 ,i think1 is utterly lost1--and that sometimes beyond recall4 ,that there is such a power as this1 no one who has ever had any experience with animals will attempt to deny4 ,take the horse1 for instance4 ,this is the easiest subject on which to exert the power1 simply because the rider1 and even the driver1 is in closer contact with it than with any other animal4 ,as an example1 take two somewhat timid1 highly bred young horses1 and put them side by side at the tail of a flying pack of hounds4 ,both their riders are equally good men as far as nerve1 hands1 and seat are concerned2 but the one is a cut-and-thrust1 whip-and-spur sort of fellow1 while the other is a cool1 quiet1 deliberate customer1 of sweet manners but iron will4 ,as they cross the first half-a-dozen flying fences1 side by side1 it wants a keen eye to mark any difference in the execution4 ,the difference1 as a rule1 will consist only in the different ways in which the horses land after their jumps1--the one will pitch a little heavily1 a little 'abroad1' a little as if he got there somehow1 but did not quite know how2 whilst the other will land lightly1 exactly in the right spot1 and precisely as if the two partners were one4 ,how comes this8 ,one horse is being steered by physical power and science only2 the other by a wonderful force1 which joins together in one two minds and two bodies4 ,now1 see the test4 ,yonder waves a line of willows1 and both riders know that the biggest and nastiest water jump in the county is ahead of them4 ,both equally mean to get over2 but if they do1 it will be in two different fashions3 the one will compel his horse to jump it by sheer physical force2 the other will jump it1 if it is jumpable at all1 as the 'senior partner' of the animal he bestrides4 ,down they go1 sixty yards apart1 and each1 say1 has picked a place which it is only just possible for a horse to cover2 neither horse can turn his head2 for1 at the last stride1 the velvet hands have become grips of iron4 ,splash goes ,number #a2 he went as far as he could3 but that last two feet wanted just an impetus which was absent4 ,how about ,number #b8 ,the rider has fixed his eye1 and his mind with it1 on yonder grassy spot on the other side of the water1 and1 sure enough1 the fore-feet are simply 'lifted' into it by something inward1 not outward2 but only the fore-feet4 ,still1 the calculation of the strung-up mind has entered into that1 the stirrups have been cast loose in the 'fly1' and the moment the hoofs touch the bank1 the rider is over his horse's head1 with reins in hand2 a second more1 the horse is beside him2 yet another1 and they are away forward1 without losing more than a minute4 ,assheton ,smith expressed in some manner--but only in some manner--what ,i mean in his well-known dictum1 ',throw your heart over a fence1 and your horse is sure to follow4' ,i could give hundreds of instances and anecdotes of this magnetic power of the rider over the horse1 but one will suffice to prove my point4 ,i was out for a ride one day with an argumentative friend along the road1 and was on a very celebrated old hunter that had been my friend and partner for many a season4 ,we were talking on this subject1 and my friend scoffed at the very idea of such a thing as a sort of visionary nonsense4 ,a hundred yards ahead there was an intersecting cross-road1 at right angles to that on which we were riding4 ,i pulled up my horse4 ',now1' ,i said1 'look here2 ,i will prove my theory to you4 ,choose and tell me which of these roads my horse shall take4 ,you shall ride three lengths behind me2 ,i will throw the reins on his neck1 and ,i will bet you a sovereign he goes the way ,i will him2 and you shall be the judge whether it is possible for me to have influenced him by any word1 touch1 or sign1--only1 you must keep at a walk1 and not utter a word or a sound4' ,he made the bet1 and fixed on the right hand cross-road as being the one he knew very well the horse had never been before1 whilst the two others were both roads to 'meets4' ,i simply fixed my eyes and my will on the road1 and when the horse arrived at the spot1 he turned down with the same alacrity as if his stable had been in full view4 ,i need not say that ,i have many times tried the same experiment1 and that with many variations and many different horses1 and hardly ever failed1--indeed1 on ,american prairies ,i have found the habit once or twice a dangerous nuisance1 inasmuch as the then involuntary exercise of the power has1 when ,i have been myself lost1 influenced the horse to go the wrong way1 because ,i was thinking it was the right one1 whereas1 if he had been let alone1 he would not have made a mistake4 ,now1 this magnetic power can be used with dogs1 only in an inferior degree to horses4 ,the author then goes on to relate numerous instances1 some of them truly marvellous1 in which he demonstrated his power over dogs4 ,he was evidently intelligently conscious of his power1 but did not know the conditions necessary to enable him to exercise it with uniform potency4 ,the most striking manifestations of the force under consideration are by professional tamers of wild beasts4 ,the reason of this lies in the simple fact that they uniformly employ the means necessary to its development1--namely1 fixing their eyes upon those of the beast4 ,this is the traditional method4 ,its potency has been recognized for ages1 although the philosophical principles underlying it have never been understood4 ,the conditions necessary for the exercise of this power are3 first1 the subjective1 or partially subjective1 condition of the operator2 and secondly1 his perfect faith and confidence in his power4 ,the first is easily attained by the simple process developed by ,braid4 ,the second comes from successful practice1 but may be commanded by the power of auto-suggestion1 as ,i have already shown4 ,history is full of instances going to show that man1 in the subjective condition1 is always safe from harm by wild animals4 ,the subjective powers of primitive man were undoubtedly far superior to any now possessed by any one save1 perhaps1 the ,east ,indian adepts4 ,before the development of objective means of communication in the form of speech1 his ideas were conveyed to his fellows by telepathy4 ,and just in proportion to the development of objective means of communication did he cease to employ1 and finally lose1 his primitive methods and powers4 ,god gave him dominion over the beasts of the field and the fowls of the air4 ,in his primitive condition he was destitute of effective weapons of offence or defence1 such as have been evolved during the long ages of a later civilization4 ,he was surrounded by a monstrous fauna1 capable of annihilating the present race of civilized mankind1 could it be suddenly resurrected and turned loose in its old numbers and haunts4 ,in what consisted the power of primitive man to assert and maintain his ,god-given dominion over the monsters of his day and generation8 ,it must have been the same power which is now exceptionally exercised by the artificial displacement of the threshold of consciousness1 thus developing in a small degree his long dormant subjective powers4 ,his dominion was then a true one1 all-potent1 and far more perfect and effective than it is to-day1 with all the appliances of civilization at his command4 ,facts of record are not wanting to sustain the proposition that man in a subjective1 or partially subjective1 condition is safe from the attacks of wild beasts4 ,one of the first recorded instances1 and the one most familiar1 is the story of ,daniel4 ,daniel was a prophet1--a seer4 ,at this day he would be known in some circles as a spiritual medium2 in others1 as a mind-reader1 a clairvoyant1 etc41---according to the conception of each individual as to the origin of his powers4 ,in other words1 he was a man possessed of great subjective powers4 ,he was naturally and habitually in that state in which1 in modern parlance1 the threshold of his consciousness was displaced1 and the powers of his soul were developed4 ,in this state he was thrown into the lions' den1 with the result recorded4 ,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 ago4 ,in that city a young lady was hypnotized and placed in a den of lions4 ,the object of the experiment is not now recalled2 but the result was just the same as that recorded of the ancient prophet4 ,she had no fear of the lions1 and the lions paid not the slightest attention to her4 ,the adepts of ,india1 and even the inferior priests of the ,buddhistic faith1 often display their power by entering the jungles1 so infested by man-eating tigers that an ordinary man would not live an hour1 and remain there all night1 with no weapons of defence save the ,god-given powers of the soul4 ,the power of idiots1 and persons afflicted with certain forms of insanity1 to tame and subdue animals has often been remarked4 ,in such persons the objective mind is either wholly or partially in abeyance1 and the subjective mind is proportionally active4 ,their immunity from harm by animals1 however ferocious1 is proverbial4 ,volumes might be filled with facts showing the power of the subjective mind of man over animals2 but enough has been said to demonstrate the fact that the power exists1 and that under certain well-defined conditions it can be exercised by any person of ordinary intelligence4 ,it is believed that enough has been said to show the source of the power developed by mesmeric processes1 as distinguished from the results of hypnotism4 ,it has been seen that the primary source of power is in the mesmerist1 that it is developed by processes which place him in the same condition as1 or in a condition cognate to1 that in which the subject himself is placed1 and that when these conditions exist1 and just in proportion to the perfection of these conditions1 can the phenomena of telepathy1 clairvoyance1 and all the higher phenomena of subjective activity be produced4 ,the difference between the effects of mesmerism on man and animals is one of degree only2 and the difference of degree is determined only by their difference in intelligence4 ,the laws are the same4 ,when a man is mesmerized1 his subjective mind may be stimulated to activity1 whether his objective mind is completely in abeyance or not4 ,if it is completely in abeyance1 the subjective phenomena will be all the more pronounced and complete4 ,but when an animal is put to sleep1 little or no subjective phenomena can be exhibited1 for the simple reason that he has not the power of speech1 and his intelligence is otherwise limited4 ,the same law also governs the production of hypnotic phenomena in men and animals alike4 ,an animal can be put to sleep by hypnotic processes2 but he cannot be made to exhibit subjective phenomena during that sleep1 owing solely to the limitations of his intelligence4 ,he is not capable of receiving and understanding a suggestion4 ,besides1 in hypnotism1 as has been shown1 there is no telepathic rapport existing between the operator and the subject4 ,consequently the phenomena which may be exhibited through or by means of mesmeric processes1 which grow out of telepathic rapport1 cannot be exhibited in hypnotism4 ,it may be thought that the laws governing the production of mesmeric phenomena show that the law of suggestion is1 after all1 limited in its scope and application4 ,this is not true1 except in the sense that suggestion1 as has already been shown1 is not a necessary element in the induction of the hypnotic state4 ,the proposition that the subjective mind is constantly amenable to control by suggestion is not affected in the slightest degree by mesmeric phenomena4 ,on the contrary1 they distinctly prove the universality of that law4 ,suggestion is not necessarily limited to oral communication4 ,nor is it necessarily a communication which can be taken cognizance of by means of any of the objective senses4 ,telepathic communication is just as much a suggestion to the subjective mind as is oral speech4 ,indeed1 telepathic suggestion is often far more effective than objective language1 as will be clearly shown in a future chapter on the subject of psycho-therapeutics4 ,hence the power to mesmerize at a distance4 ,in such cases1 however1 it seems to be necessary that the operator and subject should be by some means brought into telepathic rapport4 ,when that has been done1 especially when the rapport has been established by the subject having been previously mesmerized by the same operator1 it is perfectly easy to mesmerize at a distance4 ,in such a case no previous arrangement is necessary4 ,the suggestion is then purely mental4 ,but it is suggestion1 nevertheless1 and demonstrates the universality of the law4 ,numerous instances of the exercise of this power by purely telepathic methods are cited in the able work on ,hypnotism by ,professor ,bjrnstrom1 to which the reader is referred for particulars4 ,one further remark should be made regarding the power to mesmerize at a distance1 and that is1 that it depends solely upon the faith and confidence of the operator4 ,distance1 or space1 as it is cognized by our objective senses1 does not appear to exist for the subjective mind4 ,there is1 therefore1 nothing in distance1 per se1 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 room4 ,we are1 however1 so in the habit of regarding distance as an adverse element that it is difficult to overcome the adverse suggestion that it conveys4 ,when this principle is once understood and fully realized1 there will be nothing to prevent an operator from exercising his power at any distance he may desire4 ,,footnotes3 ,footnote #ai3 ,scientific ,education of ,dogs4 ,by ,h4,h4 ,london4 p4 #he4 ,illustration ,,chapter ,x4 ,,hypnotism ,,and ,,crime4 ,platform ,experiments misleading4--,their ,utter ,inutility as a ,test4--,so-called ,tests described and explained4--,sexual ,outrages impossible4--,auto-suggestion protects the ,virtuous4--,a ,willing ,subject necessary4--,demonstrative ,experiments4--,modern ,authorities cited against themselves4--,professor ,gregory's ,views4--,the ,elevated ,moral ,tone of ,subjects when mesmerized4--,successful ,suggestion of ,suicide impossible4--,the ,three ,normal ,functions of the ,subjective ,mind4--,self-,preservation4--,propagati on4--,preservation of ,offspring4--,instinctive ,auto-suggestion4--,indifference on ,near ,approach of ,death4--,a ,universal ,law4--,illustrative ,incidents4--,suggestive ,criminal ,abortion impossible4--,premonitions explained4--,the ,dmon of ,socrates4--,clairaudience4--,the ,instinct of ,death4--,hypnotism in ,jurisprudence4--,testimony ,valueless4--,vital ,secrets impossible to obtain4--,doctors must not monopolize the ,forces of ,nature4--,the ,folly of ,adverse ,legislation4 ,before leaving the subject of hypnotism1 ,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 large4 ,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 power1 and one which1 in the hands of an unscrupulous man1 may be used for criminal purposes4 ,it is perhaps not strange that such an idea should prevail among those who have not studied the science except by observation of platform experiments1 which are designed rather to amuse than to instruct4 ,there is something so mysterious in the whole subject1 viewed from the standpoint of an audience assembled to witness experiments of this character1 that it would be strange indeed if the average man were not impressed with an indefinable dread of the power of the hypnotist4 ,he sees him1 by means of certain mysterious manipulations1 throw his subject into a profound sleep1 and awaken him by a snap of the fingers4 ,he sees the subject impressed with all manner of incongruous ideas1--made to believe that he is ,diogenes1 or a dog1 at the will of the operator4 ,he is made to ride an imaginary horse-race1 astride a deal table1 or to go in swimming on the bare floor4 ,he is made to see angels or devils2 to wander in the ,elysian fields of paradise1 or to scorch in the sulphurous fires of hell2 to feel pain or pleasure1 joy or sorrow1--all at the caprice of the man in whose power he has placed himself4 ,all this1 and much more1 can be seen at public exhibitions of hypnotism1 and under conditions that leave no doubt in the mind of the observer1 of the genuineness of the phenomena4 ,he sees his friends1 for whose integrity he can vouch1 go upon the platform and become subject to the same mysterious power4 ,still doubting1 he may go upon the stage himself1 only to find that he is amenable to the same subtle influence1 controllable by some power that is to him agreeable1 yet mysterious1 indefinable1 incomprehensible4 ,at first he perfectly comprehends all his objective surroundings1 remembers afterwards all that took place1 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 occasion4 ,later on he learns that his supposed complacency was really an irresistible impulse to obey the will of the hypnotist4 ,as the experiments proceed he experiences the sensation of double consciousness4 ,he is told that in his hand he holds a delicious fruit1--a strawberry1 perhaps4 ,he is still possessed of sufficient objective consciousness to know that there is really no strawberry in his hand1 and yet he sees it plainly1 feels it1 smells it1 tastes it1 and experiences all the satisfaction incident to having actually eaten the fruit4 ,he is able to converse rationally on the subject1 and to express his amazement at the vividness and apparent reality of the subjective sensation4 ,after a few repetitions of the experiments he loses all consciousness of his objective environment1 yields unquestioning obedience to the suggestions of the hypnotist1 and retains no recollection1 after he is awakened1 of what occurred when he was in the somnambulic condition4 ,his friends inform him of the many wonderful things which occurred1 of his ready obedience to all suggestions1--how he made a speech far transcending his natural abilities1 under the influence of a suggestion that he was ,daniel ,webster2 how he flapped his wings and crowed when told that he was a cock2 and so on through the rpertoire of platform experiments4 ,he is now strongly impressed with the idea that he was controlled by a power that he could under no circumstances resist4 ,but1 wishing to pursue his investigations further1 he resolves to test the question whether this power can be employed for criminal purposes4 ,a few friends are called together1 a hypnotist is employed1 and a few well-trained subjects are invited to give a private exhibition for the benefit of science4 ,in order to give the proposed psychological experiment an undoubted scientific value1 a few doctors of physic are invited to be present1--not because they know anything about psychology or of hypnotism1 but because it is well known that they have heard something about the latter science1 particularly that it has been found to be a great therapeutic agent1 and they are just now deeply interested in proving that hypnotism1 in the hands of any one outside of the medical profession1 must necessarily be employed for the perpetration of crime4 ,we will now suppose that the guests are assembled and the experiments are about to be made4 ,the question is freely discussed in the presence of the subjects1 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 age4 ,the subject is now duly hypnotized1 and the inevitable paper dagger is placed in his hands4 ,an imaginary man in a distant part of the room is pointed out1 and the subject is informed that the said man is his mortal enemy2 and he is duly advised that the best thing he can do under the circumstances is to proceed to slaughter the enemy aforesaid4 ,this he has no hesitation in doing1 and he proceeds to do it with great dramatic effect4 ,he sneaks up to his victim in the style of the last heavy villain he has seen on the stage1 and plunges the imaginary dagger into the hypothetical man1 amidst the applause of the assembled village wisdom4 ,the next subject is duly hypnotized1 and informed that he is a noted pickpocket4 ,the guests are pointed out as a good crowd to work for wipers1 or whatever is thieves' slang for pocket-handkerchiefs4 ,the subject accepts the suggestion at once1 and1 with much show of cunning1 proceeds to relieve the guests of whatever is within his reach4 ,the next subject is advised that he is an accomplished burglar1 and that a neighboring house is overflowing with plunder4 ,he enters into the spirit of the suggestion with great alacrity1 and a committee is duly appointed to accompany him to the scene of pillage4 ,the neighbor is1 meantime1 apprised of the proposed burglary1 and every facility is afforded1 in the interest of science4 7,the reader will remember that actual occurrences are being described47 ,the burglary is completed with great skill and promptitude1 and a miscellaneous collection of valuables is brought away and equitably divided with the hypnotist4 ,the above are fair samples of the scientific experiments which are just now being largely indulged in1 and which are believed to demonstrate the possibility of employing hypnotism as an instrument of crime4 ,if the average subject1 it is argued1 in a state of profound hypnotic sleep1 is so amenable to the power of suggestion as to plunge a paper dagger into an imaginary enemy at the bidding of a hypnotist1 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 slaughter4 ,if the conclusions were correct1 the power would be indeed formidable1 and1 in the hands of unscrupulous men1 dangerous4 ,much has been written on the subject of the possibility of sexual outrage by means of hypnotism1 and a few cases are reported in the books4 ,none of them1 however1 bear the unmistakable stamp of genuineness1 and most of them bear internal evidence of fraud4 ,the best authorities on the subject are now free to confess to very grave doubts1 at least1 of the possibility of crime being instigated by this means4 ,thus1 ,moll1#bj one of the latest and certainly one of the ablest writers on the subject1 has the following3-- ,there are important differences of opinion about the offences which hypnotic subjects may be caused to commit4 ,ligeois1 who has discussed the legal side of the question of hypnotism in a scientific manner1 thinks this danger very great1 while ,gilles de la ,tourette1 ,pierre ,janet1 ,benedikt1 and others1 deny it altogether4 ,there is no doubt that subjects may be induced to commit all sorts of imaginary crimes in one's study4 ,i have made hardly any such suggestions1 and have small experience on the point4 ,in any case1 a repetition of them is superfluous4 ,if the conditions of the experiment are not changed1 it is useless to repeat it merely to confirm what we already know4 ,and these criminal suggestions are not altogether pleasant4 ,i certainly do not believe that they injure the moral state of the subject1 for the suggestion may be negatived and forgotten4 ,but these laboratory experiments prove nothing1 because some trace of consciousness always remains to tell the subject he is playing a comedy 7,franck ,delboeuf71 consequently he will offer a slighter resistance4 ,he will more readily try to commit a murder with a piece of paper than with a real dagger1 because1 as we have seen1 he almost always dimly realizes his real situation4 ,these experiments1 carried out by ,ligeois1 ,foreaux1 and others in their studies do not1 therefore1 prove danger4 ,such experiments prove nothing1 simply because they are experiments4 ,the subject knows that he is among his friends4 ,he has confidence in the integrity of the hypnotist4 ,he is most likely aware of the nature of the proposed experiments4 ,he enters into the spirit of the occasion1 resolved to accept every suggestion offered1 and to carry out his part of the programme in the best style1 knowing that no possible harm can befall him4 ,moreover1 he knows that if he performs his part to the satisfaction of his auditors1 he will receive their applause2 and applause to the subjective mind is as sweet incense4 ,for1 be it known1 the average hypnotic subject is inordinately vain of his accomplishments4 ,all those considerations are1 however1 merely negative evidence against the supposition that the innocent hypnotic subject can be made the instrument of crime1 or the victim of criminal assault against his will4 ,these experiments prove nothing1 that is all4 ,nor do they disprove anything4 ,we must1 therefore1 look elsewhere for positive evidence to demonstrate the impossibility of making the innocent subject the instrument or the victim of crime4 ,this evidence is not difficult to find4 ,it will be unnecessary to travel outside the domain of admitted1 recorded1 and demonstrated facts in order to prove the utter impossibility of victimizing virtue and innocence by means of hypnotism4 ,indeed1 it is difficult to understand how any one who recognizes the law of suggestion1 and its universal application to psychological phenomena1 can believe for one moment that hypnotism can be made the instrument of crime4 ,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 application4 ,the fact is that just the contrary is true4 ,it is one of the strongest demonstrations of the universality of the law that hypnotism cannot be so employed4 ,the first proposition in the line of the argument is that when two contrary suggestions are offered to the hypnotic subject1 the strongest must prevail4 ,it needs no argument to sustain this proposition2 it is self-evident4 ,the next proposition1 almost equally plain1 is that auto-suggestion as a factor in hypnotism is equal in potency1 other things being equal1 with the suggestion of another4 ,auto-suggestion is now recognized as a factor in hypnotism by all followers of the ,nancy school4 ,professor ,bernheim mentions it as an obstacle in the way of the cure of some of his patients4 ,one case that he mentions was that of a young girl suffering from a tibio-tarsal sprain4 ,i tried to hypnotize her1 says ,bernheim2 she gave herself up to it with bad grace1 saying that it would do no good4 ,i succeeded1 however1 in putting her into a deep enough sleep two or three times4 ,but the painful contracture persisted3 she seemed to take a malicious delight in proving to the other patients in the service that it did no good1 that she always felt worse4444 ,the inrooted idea1 the unconscious auto-suggestion1 is such that nothing can pull it up again4 ,when the treatment was begun1 she seemed to be convinced that hypnotism could not cure her4 ,is it this idea1 so deeply rooted in her brain1 which neutralizes our efforts and her own wish to be cured8#ba ,moll1 more distinctly than ,bernheim1 recognizes the power of auto-suggestion as a potent factor which must always be taken into account in conducting experiments2 although he1 like ,bernheim1 strangely forgets to take it into account when he discusses hypnotism in its relations to crime4 ,the following passage1 for instance1 should have been incorporated in his chapter on the ,legal ,aspects of ,hypnotism3 ,expressions of the will which spring from the individual character of the patient are of the deepest psychological interest4 ,the more an action is repulsive to his disposition1 the stronger is his resistance 7,forel74 ,habit and education play a large part here2 it is generally very difficult successfully to suggest anything that is opposed to the confirmed habits of the subject4 ,for instance1 suggestions are made with success to a devout ,catholic2 but directly the suggestion conflicts with his creed1 it will not be accepted4 ,the surroundings play a part also4 ,a subject will frequently decline a suggestion that will make him appear ridiculous4 ,a woman whom ,i easily put into cataleptic postures1 and who made suggested movements1 could not be induced to put out her tongue at the spectators4 ,in another such case ,i succeeded1 but only after repeated suggestions4 ,the manner of making the suggestion has an influence4 ,in some cases it must be often repeated before it succeeds2 other subjects interpret the repetition of the suggestion as a sign of the experimenter's incapacity1 and of their own ability to resist4 ,thus it is necessary to take character into account4 ,it is often easier to induce some action by suggesting each separate movement than by suggesting the whole action at once 7,bleuler74 ,for example1 if the subject is to fetch a book from the table1 the movements may be suggested in turn3 first the lifting1 then the steps1 etc4 7,bleuler47 ,it is interesting to observe the way in which resistance is expressed1 both in hypnotic and post-hypnotic suggestion4 ,i myself have observed the interesting phenomenon that subjects have asked to be awakened when a suggestion displeased them4 ,exactly the same resistance is sometimes offered to a post-hypnotic suggestion4 ,it is possible in such a case that the subject1 even in the hypnotic state1 will decline to accept the suggestion4 ,many carry out only the suggestions to which they have assented 7,pierre ,janet74 ,pitres relates an interesting case of a girl who would not allow him to awake her1 because he had suggested that on waking she would not be able to speak4 ,she positively declared that she would not wake until he gave up his suggestion4 ,but even when the suggestion is accepted as such1 a decided resistance is often expressed during its post-hypnotic execution4 ,this shows itself as often in slow and lingering movements as in a decided refusal to perform the act at all4 ,the more repugnant the acting1 the more likely is it to be omitted4#bb ,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 wrong4 ,a common platform experiment is that of causing subjects to get drunk on water1 under the suggestion that it is whiskey4 ,it frequently happens that one or more of the subjects are conscientiously opposed to the use of strong drink as a beverage4 ,such persons invariably decline1 in the most emphatic manner1 to indulge in the proposed debauch4 ,like all such experiments on the stage before a mixed audience1 they are passed by as simply amusing1 and no lesson is learned from them4 ,the intelligent student1 however1 cannot fail to see the far-reaching significance of the refusal of a subject to violate his temperance principles4 ,again1 every platform experimenter knows that whilst he can cause a crowd of his subjects to go in swimming in imaginary waters1 he can never induce them to divest themselves of their clothing beyond the limits of decency4 ,some cannot even be made to take off their coats in presence of the audience4 ,others will decline to accept any suggestion1 the pursuance of which would cause them to appear ridiculous4 ,again1 it is well known to hypnotists that an attempt to contradict or argue with a subject in the hypnotic state invariably distresses him1 and persistency in such a course awakens him1 often with a nervous shock4 ,a conflict of suggestions invariably causes confusion in the subjective mind1 and generally results in restoring the subject to normal consciousness4 ,now1 what is an auto-suggestion8 ,in its broad signification it embraces not only the assertions of the objective mind of an individual1 addressed to his own subjective mind1 but also the habits of thought of the individual1 and the settled principles and convictions of his whole life2 and the more deeply rooted are those habits of thought1 principles1 and convictions1 the stronger and more potent are the auto-suggestions1 and the more difficult they are to overcome by the contrary suggestions of another4 ,it is1 in fact1 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 life4 ,if this were not true1 suggestion would mean nothing2 it would have no place in psychological science1 because it would not be a law of universal application4 ,the strongest suggestion must prevail4 ,it will thus be seen that the question as to whether hypnotism can be successfully employed for criminal purposes1 must be determined in each individual case by the character of the persons engaged in the experiment4 ,if the subject is a criminal character1 he might follow the suggestions of a criminal hypnotist1 and actually perpetrate a crime4 ,in such a case1 a resort to hypnotism for criminal purposes would be unnecessary1 and no possible advantage could be gained by its employment4 ,it is obvious that the same rule applies to sexual crimes2 and it may be set down as a maxim in hypnotic science that no virtuous woman ever was1 or ever can be1 successfully assaulted while in a hypnotic condition4 ,this is a corollary of the demonstrated propositions which precede it2 and it admits of no exception or qualification4 ,a virtuous woman is1 indeed1 in less danger of successful assault while in that state than she is in her normal condition1 for the simple reason that hypnotic subjects are always endowed with a physical strength far superior to that possessed in the normal condition4 ,besides1 it is the observation of every successful hypnotist that the moral tone of the hypnotic subject1 while in that condition1 is always elevated4 ,on this subject we will let the late ,professor ,gregory speak3-- ,when the sleeper has become fully asleep1 so as to answer questions readily without waking1 there is almost always observed a remarkable change in the countenance1 the manner1 and the voice4 ,on falling asleep at first1 he looks1 perhaps1 drowsy and heavy1 like a person dozing in church1 or at table when overcome by fatigue1 or stupefied by excess in wine1 or by the foul air of a crowded apartment2 but when spoken to1 he usually brightens up1 and although the eyes be closed1 yet the expression becomes highly intelligent1 quite as much so as if he saw4 ,his whole manner seems to undergo a refinement which1 in the higher stages1 reaches a most striking point1 insomuch that we see1 as it were1 before us a person of a much more elevated character than the same sleeper seems to be when awake4 ,it would seem as if the lower1 or animal1 propensities were laid to rest1 while the intellect and higher sentiments shone forth with a lustre that is undiminished by aught that is mean or common4 ,this is particularly seen in women of natural refinement and high sentiments2 but it is also seen in men of the same stamp1 and more or less in all4 ,in the highest stages of the mesmeric sleep the countenance often acquires the most lovely expression1 surpassing all that the great artists have given to the ,virgin ,mary or to angels1 and which may fitly be called heavenly1 for it involuntarily suggests to our minds the moral and intellectual beauty which alone seems consistent with our views of heaven4 ,as to the voice1 ,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 sleeper4 ,it is invariably1 so far as ,i have observed1 softer and more gentle1 well corresponding to the elevated and mild expression of the face4 ,it has often a plaintive and touching character1 especially when the sleeper speaks of departed friends or relations4 ,in the highest stages it has a character quite new1 and in perfect accordance with the pure and lovely smile of the countenance1 which beams on the observer1 in spite of the closed eyes1 like a ray of heaven's own light and beauty4 ,i speak here of that which ,i have often seen1 and ,i would say that1 as a general rule1 the sleeper1 when in his ordinary state and when in the deep mesmeric sleep1 appears not like the same1 but like two different individuals4 ,and it is not wonderful that it should be so4 ,for the sleeper1 in the mesmeric state1 has a consciousness quite separate and distinct from his ordinary consciousness2 he is1 in fact1 if not a different individual1 yet the same individual in a different and distinct phase of his being1 and that phase a higher one4#bc ,professor ,gregory's experience and observation have been those of every hypnotist and mesmerist whose works have been examined4 ,there is1 indeed1 an ineffable and indescribable something which overspreads the countenance of the virtuous woman while she is in the hypnotic state1 which disarms passion1 and affects the beholder with a feeling that he has something seen of heaven4 ,he knows that the physical senses are asleep1 and he feels that the soul is shining forth in all its majesty and purity1 untainted by any thought that is gross1 any emotion that is impure4 ,one of the assertions most confidently made by those who hold that crime is the necessary result of hypnotic experiment1 outside of the medical profession1 is that a hypnotic subject can be made to commit suicide by suggesting to him the propriety of so doing4 ,there is1 if possible1 even less foundation for this supposition than there is for any other in the whole catalogue4 ,the reason of this will be obvious when we take into consideration some of the distinctive attributes of the subjective mind4 ,it will not be disputed that the attribute of the subjective mind1 which is known as intuition when applied to man1 corresponds exactly with what we call instinct when applied to animals4 ,now1 there are three primary functions1 or1 let us say1 instincts1 of the subjective mind1 which are common to men and the whole animal creation4 ,the first pertains to the preservation of the life of the individual1 and is called1 in common parlance1 the instinct of self-preservation4 ,this is admittedly the strongest instinct of animal nature4 ,the second1 in the order of strength and of universality1 is the instinct of reproduction4 ,the third pertains to the preservation of human life generally1 and of one's offspring particularly4 ,each pertains to the perpetuity of the race4 ,the first and second are universal1 and the third is practically so2 the only exceptions being in rare cases of individual idiosyncrasy1 or in a very low order of animal life4 ,the potency of these instincts is too well known to require comment4 ,there is one peculiarity1 however1 pertaining to subjective activity when the life of the individual is in danger1 or that of offspring is imperilled1 that is not so generally appreciated4 ,in such cases the subjective mind takes prompt possession of the individual1 and every act is subjective as long as active exertion is required to preserve the imperilled life4 ,that this is true is shown1 first1 by the preternatural strength with which the person is endowed under such circumstances2 second1 by the total absence of fear2 and third1 by the wonderful presence of mind displayed in the instantaneous adaptation of every means to its proper end1 and in doing exactly the right thing at the right time4 ,comment is often made on the wonderful presence of mind displayed by persons in great peril when instantaneous action is required1 and there is no time for reflection or reasoning out a plan of action or defence4 ,this presence of mind1 so called1 is nothing more or less than subjective activity1 or1 in other words1 instinctive action1 the objective faculties being in almost complete abeyance for the time being4 ,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 unshaken1 the coolest and most collected person present4 ,this is often mistaken for courage4 ,it has1 however1 nothing whatever to do with the question of personal bravery4 ,the veriest coward will1 under circumstances of unavoidable danger1 act with the same coolness1 and evince the same presence of mind1 as the bravest man4 ,the most timid woman will fight like a demon1 and display preternatural strength and courage1 for the preservation of her own life or that of her offspring4 ,the action is instinctive4 ,in other words1 it is the normal function of the subjective entity4 ,the condition of the person at such times is akin to1 if not identical with1 the state of hypnotism or partial hypnotism4 ,it may be that the objective and subjective faculties act at such times in perfect synchronism2 but certain it is that every evidence of subjective activity is present1 even the phenomenon of anesthesia4 ,this is shown by the fact that at such times the body feels no pain1 no matter how severe the injury4 ,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 commences4 ,when the first gun is fired1 all fear vanishes1 and the soldier often performs feats of the most desperate valor and evinces the most reckless courage4 ,if wounded1 he feels nothing until the battle is over and all excitement is gone4 ,it is a merciful provision of nature that the nearer we approach death1 the less we fear it4 ,this law is universal4 ,it is only in the vigor of youth and manhood that death is looked upon with horror4 ,the aged view its near approach with calm serenity4 ,the convicted murderer1 as long as there is hope of pardon1 reprieve1 escape1 or commutation of the death-penalty1 evinces the utmost dread of the scaffold2 but when the death-penalty is pronounced1 and all hope has fled1 he often evinces the utmost indifference1 welcomes the day of his execution1 and marches to the scaffold without a tremor4 ,the newspapers speak with wonder and admiration of his courage1 and the universal verdict is that he was a brave man1 and died game4 ,the truth is that the universal law of which we speak1 that merciful provision of nature which nerves alike the brave man and the coward1 steps in to his defence1 his objective senses are benumbed1 and he submits to the inevitable change without fear and without pain4 ,the testimony of ,dr4 ,livingstone is to the same effect4 ,he was once seized by a lion when hunting in the jungles of ,africa1 and carried some distance1 his body between the lion's jaws4 ,when death seemed inevitable1 he testifies that all fear left him1 and a delicious languor stole over his senses4 ,the grasp of the lion's jaws caused no pain1 and he felt fully resigned to his fate4 ,a fortunate shot from the gun of one of his companions released him1 and he was rescued4 ,this1 however1 is a digression4 ,the main point which it is desired to enforce is1 first1 that the strongest instinct in mankind is that of self-preservation2 and second1 that this instinct1 this strong desire to preserve the life of the body1 constitutes a subjective1 or an instinctive1 auto-suggestion of such supreme potency that no suggestion from another1 nor any objective auto-suggestion1 could possibly overcome it4 ,the inevitable conclusion is that suicide is certainly not a crime which can be successfully instigated by means of hypnotism4 ,criminal abortion is another of the crimes which1 the people are told1 can be performed by means of hypnotic suggestion4 ,the inherent absurdity of this statement is almost as great as that suicide can be successfully instigated by such means4 ,it is here that another strong instinct prevails against a suggestion of that character1 namely1 the desire inherent in the soul of the mother to preserve her offspring4 ,it is possibly true that conception could be prevented by hypnotic suggestion1 and it may be true that barrenness is sometimes caused by unconscious auto-suggestion2 but a very different state of affairs exists after the foetus is once formed4 ,the instinctive desire to preserve the life that exists1 constitutes an instinctive auto-suggestion which no suggestion from another1 nor even the objective auto-suggestion of the mother1 could prevail against4 ,it may be safely set down1 therefore1 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 mind1--otherwise1 instinctive auto-suggestion4 ,the same line of reasoning applies1 though with somewhat diminished force1 to the commission of other crimes4 ,we will suppose the most favorable condition possible for procuring the commission of a capital crime2 namely1 a criminal hypnotist in control of a criminal subject4 ,the disposition of the subject might not stand in the way2 there might be no auto-suggestion against the commission of crime in the habits and principles of the life of the subject2 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 life4 ,such a consideration would operate as potently in the hypnotic condition as it would in the normal state4 ,it would be an instinctive auto-suggestion1 just the same as in the case of suicide1 although it would operate indirectly in one case1 and directly in the other4 ,the deductive reasoning of the subjective mind1 as we have seen in preceding chapters1 is perfect2 and in the case supposed1 the subject would instantaneously reason from the proposed crime to its consequences to himself4 ,the same law would operate in preventing the commission of crimes of less magnitude1 with a resistance decreased in proportion to the nature of the offence4 ,but it would1 in all cases1 be a factor of great importance in the prevention of crime2 for the subjective mind is ever alert where the safety and well-being of the individual are concerned4 ,this law is universal1 and has often been manifested in the most striking manner4 ,premonitions of impending danger1 so often felt and recorded1 are manifestations of the constant solicitude of the subjective entity for the welfare of the individual4 ,it is comparatively rare that these subjective impressions are brought above the threshold of consciousness2 but this is largely due to the habits of thought of mankind at the present day4 ,generally such impressions are disregarded1 and in this sceptical and materialistic age are often relegated to the domain of superstition4 ,when they are felt and acted upon1 they are generally attributed to a supernatural source4 ,the dmon of ,socrates is a strong case in point4 ,he believed himself to have been constantly attended by a familiar spirit1 whose voice he could hear1 and whose admonitions were always wise4 ,that he did hear voices there can1 in the light of modern science1 be little doubt4 ,it is noteworthy1 however1 that the voice was generally one of warning1 and that its strongest manifestations were made when his personal safety or his personal well-being was involved4 ,the explanation1 in pursuance of the hypothesis under discussion in this book1 is not difficult4 ,he was endowed with that rare faculty which1 in one way or another1 belongs to all men of true genius1 and which enabled him to draw from the storehouse of subjective knowledge4 ,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 senses4 ,this phenomenon is known to spiritists as clairaudience4 ,as before remarked1 this voice was generally one of warning1 and was the direct manifestation of that strongest instinct of the human soul1--the instinct of self-preservation4 ,to this the classical student will doubtless interpose the objection that the dmon failed to warn the philosopher in the hour of his direst need2 it failed to admonish him against that course of conduct which led to inevitable death4 ,socrates was accustomed to construe the silence of the dmon as an approval of his conduct2 and when the decisive moment arrived when he could have saved himself had he chosen to do so1 the divine voice was silent4 ,only once did it interpose its warning1 and that was to prevent him from preparing a speech which might have saved him from the hemlock4 ,the explanation of this failure may be found in the experience of all mankind4 ,this instinctive clinging to life weakens with advancing years1 and appears to cease altogether the moment a man's career of usefulness in life has ended4 ,this is the experience of every-day life4 ,men grow rich1 and in the full vigor of a green old age retire from business1 hoping to enjoy many years of rest4 ,the result is1 generally1 death in a very short time4 ,an old man thrown out of employment1 with nothing to hope for in the future1 lies down and dies4 ,another1 losing his aged companion1 follows within a few days or weeks4 ,another lives only to see his children married and settled1 and when that is accomplished1 cheerfully lets go his hold on life4 ,in fact1 it seems to be as much an instinct to die1 when one's usefulness is ended1 as to cling to life as long as there is something to do to contribute to the general welfare4 ,socrates was an old man4 ,he had lived a long and useful life1 but his career of usefulness was ended2 for the authorities of the ,state had decided that his teachings were impious1 and corrupting to youth4 ,had he lived1 it would have been at the price of dishonor1 his compensation a miserable old age4 ,besides1 his doctrine that death is not an evil1 together with his lofty sentiments regarding the duty of the citizen to the commonwealth1--a duty which he maintained could be performed in his case only by submitting to its decrees and carrying into execution its judgments1--constituted a potential element of auto-suggestion which must be considered in estimating the psychological features of his case4 ,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 him2 and he spent his last hours in an effort to convince his friends that the death of the body is not an evil1 when life is purchased at the price of dishonor4 ,he felt that the philosophy which it had been the business of his life to teach1 could only be vindicated by his death1 at the time and in the manner decreed by the ,state4 ,the supreme moment had arrived2 the instinct of death was upon him2 and1 in philosophical communion with his followers1 he calmly drank the hemlock1 and died the death of a philosopher4 ,the value of testimony in criminal cases1 obtained by means of hypnotism1 has been very freely discussed by those who have given their attention to the legal aspect of the question4 ,assuming that a person has been hypnotized1 and caused to commit a crime1 the question naturally arises1 ,what means are at hand to convict the guilty party8 ,how is evidence to be obtained1 and what is its value when obtained8 ,as it has been shown to be a practical impossibility to procure the commission of crime by means of hypnotic suggestion1 it will be unnecessary and unprofitable to discuss the question at great length1 and it will be dismissed after the presentation of the vital point4 ,it is obvious that when it is demonstrated that evidence is unreliable1 and necessarily unworthy of credence1 it is useless to discuss the ways and means of obtaining such evidence for use in a court of justice4 ,the intricate maze of metaphysical disquisition in which this question has been so ably obscured by writers on the subject1 will not be entered4 ,it is sufficient to know that no testimony obtained from a subject in a state of hypnotism1 relating to any vital question which involves the guilt or innocence of himself or his friends1 is of any value whatever4 ,it is a popular belief1 handed down through the ages1 that a somnambulic subject will always tell the truth1 and that all the secrets of a sleep-walker can be obtained from him for the asking4 ,this belief has also been held regarding the hypnotic subject2 and it is upon this assumption that the hypothetical value of his testimony in criminal jurisprudence depends4 ,it is true that1 on ordinary questions1 the truth is always uppermost in the subjective mind4 ,a hypnotic subject will often say1 during the hypnotic sleep1 that which he would not say in his waking moments4 ,nevertheless1 he never betrays a vital secret4 ,the reason is obvious to those who have followed the line of argument in the preceding pages of this chapter4 ,the instinct of self-preservation1 always alert to avert any danger which threatens the individual1 steps in to his defence4 ,instinctive auto-suggestion here plays its subtle rle1 and no suggestion from another can prevail against it4 ,if the defence involves falsehood1 a falsehood will be told1 without the slightest hesitation2 and it will be told with preternatural acumen1 and with such plausible circumstantiality of detail as to deceive the very elect4 ,neither will there be any variance or shadow of turning after repeated experiments1 for the memory of the subjective mind is perfect4 ,this rule holds good1 not only with regard to secrets which involve the personal safety of the individual1 but in all matters pertaining to his material interests1 his reputation1 or the interests of his friends1 whose secrets are confided to his care4 ,that this is true is presumptively proved by the fact that in all the years during which the science of hypnotism has been practised1 no one has ever been known to betray the secrets of any society or order4 ,the attempt has often been made1 but it has never succeeded4 ,the truth of this assertion can be demonstrated at any time by experiment4 ,such an experiment has a greater evidential value in establishing the rule than almost any other laboratory experiment4 ,a subject might plunge a paper dagger into an imaginary man1 or he might draw a check1 sign a note1 a contract1 or a deed1 in obedience to experimental suggestions1 when he would not commit a real crime1 or sign away his birthright1 in obedience to criminal suggestion4 ,but when a subject is asked to betray the secrets of a society to which he belongs1 it is quite a different matter4 ,in the one case a compliance with the suggestion proves nothing1 simply because it is a laboratory experiment4 ,in the other case his refusal to comply with the suggestion proves everything1 because his betrayal of such a secret in the laboratory is just as vital as to betray it elsewhere4 ,it is obvious1 therefore1 that the testimony of a hypnotized subject in a court of justice can possess no evidential value whatever4 ,not one of the conditions would be present which give weight to human testimony4 ,the subject could not be punished for perjury if he swore falsely4 ,in matters of indifference to him he would be in constant danger of being swayed by the artful or accidental suggestion of another4 ,a false premise suggested to him at the start would color and pervert his whole testimony4 ,a cross-examination would utterly confuse him1 and almost inevitably restore him to normal consciousness4 ,on questions of vital interest to himself1 auto-suggestion would cause him to resort to falsehood if the truth would militate against him4 ,it is thought that enough has been said to show that the dangers attending the practice of hypnotism have been grossly exaggerated1 and that the sources of danger1 which the people are so persistently warned against1 have no existence in fact4 ,the premises laid down will not be gainsaid by any who understand the law of suggestion4 ,the conclusions are inevitable4 ,the law of auto-suggestion has been recognized by ,continental writers1 as has been shown by extracts from their books2 but they have failed to carry it to its legitimate conclusion when treating the subject of the legal aspects of hypnotism4 ,it is perhaps not strange that they should fail in this respect1 in view of the vital interest which physicians have in hypnotism as a therapeutic agent4 ,but they should remember that the subject is also of vital interest to students of psychology1 and that it is only by a study of its psychological aspects that hypnotism can be intelligently applied to the cure of disease4 ,that the phenomena displayed through its agency possess a significance which far transcends that which attaches to it as a substitute for pills1 is a proposition which will not be disputed1 even by those who seek to monopolize its forces4 ,it is hoped1 therefore1 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 others4 ,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 nature1 when once understood1 are designed for the highest good of mankind2 and they will continue to demand that those forces shall not be monopolized by any man1 or set of men1 body politic1 or corporation4 ,from what has been said1 the supreme folly of legislation to prohibit experiments in hypnotism is manifest4 ,no one will deny that when a hypnotist permits himself to exercise his art in private he is in possession of opportunities which1 under other conditions1 might give him an undue advantage over a subject of the opposite sex2 but1 from the very nature of things1 that advantage is infinitely less than that enjoyed by physicians in their habitual intercourse with their patients4 ,until it is shown that physicians never take advantage of their confidential relations with their patients2 until it is shown that physicians are exempt from human passions and frailties2 or1 at least1 until it is shown that physicians are more platonic in their emotions than the ordinary run of human beings1--the world will continue to regard their demand that the study of experimental psychology shall be restricted by legislation to the medical profession1 as an exhibition of monumental impudence4 ,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 pills4 ,the faculty ridiculed1 proscribed1 and ostracized every medical man who dared to conduct an honest investigation of mesmeric phenomena4 ,and now that the scientists of ,europe are compelled to admit the therapeutic value of the science1 they are instant in demand that no one but physicians shall be permitted to make experiments4 ,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 drugs2 but the employment of psychic powers and remedies rests upon an entirely different footing4 ,their demand that hypnotism be reserved for their exclusive use rests not upon their knowledge of its laws1 but is founded upon their wilful ignorance of the fundamental principles which underlie the science4 ,,footnotes3 ,footnote #bj3 ,hypnotism1 p4 #ccg4 ,footnote #ba3 ,suggestive ,therapeutics1 p4 #bad4 ,footnote #bb3 ,hypnotism1 p4 #aga4 ,footnote #bc3 ,gregory on ,animal ,magnetism1 p4 #d4 ,illustration ,,chapter ,,xi4 ,,psycho-,,therapeutics4 ,historical ,notes4--,mind ,cure in ,ancient ,times4--,bible ,accounts4--,miracles of the ,church4--,healing by the ,king's ,touch4--,views of ,paracelsus and ,pomponazzi4--,bernheim's ,experiments4--,the ,modern ,schools4--,their ,theories4--,the ,true ,hypothesis applicable to all ,systems4--,illustrations of the ,theory4--,producing a ,blister by ,suggestion4--,bloody ,stigmata4--,letters of ,blood4--,objective ,control of ,subjective ,mind4--,subjective ,control of ,bodily ,functions4--,the ,necessary ,mental ,conditions4--,the ,precepts and ,example of ,christ4--,subjective ,faith alone required4--,discussion of ,various ,systems4--,christian ,science1 etc4--,general ,conclusions4 ,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 disease4 ,that there resides in mankind a psychic power over the functions and sensations of the body1 and that that power can be invoked at will1 under certain conditions1 and applied to the alleviation of human suffering1 no longer admits of a rational doubt4 ,the history of all nations presents an unbroken line of testimony in support of the truth of this proposition4 ,in the infancy of the world the power of secretly influencing men for good or evil1 including the healing of the sick1 was possessed by the priests and saints of all nations4 ,healing of the sick was supposed to be a power derived directly from ,god1 and it was exerted by means of prayers and ceremonies1 laying on of hands and incantations1 amulets and talismans1 rings1 relics1 and images1 and the knowledge of it was transmitted with the sacred mysteries4 ,numerous examples of the practice of healing by the touch and by the laying on of hands are related in the ,old ,testament4 ,moses was directed by the ,lord to transmit his power and honor to ,joshua by the laying on of hands4 ,elijah healed the dead child by stretching himself upon the body and calling upon the name of the ,lord1 and ,elisha raised the dead son of the ,shunammite woman by the same means4 ,it was even supposed that the power survived his death4 ,the ,new ,testament is full of examples of the most striking character1 and the promise of the ,master to those who believe1--,in my name shall they cast out devils2 they shall speak with new tongues2 they shall take up serpents2 and if they drink any deadly thing1 it shall not hurt them2 they shall lay their hands on the sick1 and they shall recover1--applies to all mankind to-day as well as to his followers upon whom he had conferred his power in person4 ,that this power was transmitted to future generations1 and that the saints and others regarded it as the heritage of the ,church and employed it with humble faith1 in imitation of the ,master1 for the good of mankind1 is shown by numerous examples4 ,while the chroniclers have undoubtedly embellished many actual cures and recited many fictitious ones1 the fact that the saints and others possessed healing powers cannot be questioned4 ,thus1 ,saint ,patrick1 the ,irish apostle1 healed the blind by laying on his hands4 ,saint ,bernard1 says ,ennemoser1 is said to have restored eleven blind persons to sight1 and eighteen lame persons to the use of their limbs in one day at ,constance4 ,at ,cologne he healed twelve lame1 caused three dumb persons to speak1 ten who were deaf to hear1 and1 when he himself was ill1 ,saint ,lawrence and ,saint ,benedict appeared to him1 and cured him by touching the affected part4 ,even his plates and dishes are said to have cured sickness after his death6 ,the miracles of ,saints ,margaret1 ,katherine1 ,hildegarde1 and especially the miraculous cures of the two holy martyrs1 ,cosmos and ,damianus1 belong to this class4 ,among others1 they freed the ,emperor ,justinian from an incurable sickness4 ,saint ,odilia embraced in her arms a leper who was shunned by all men1 warmed him1 and restored him to health4 ,remarkable above all others are those cases where persons who were at the point of death have recovered by holy baptism or extreme unction4 ,the ,emperor ,constantine is one of the most singular examples4 ,pyrrhus1 king of ,epirus1 had the power of assuaging colic and affections of the spleen by laying the patients on their backs and passing his great toe over them4 ,the ,emperor ,vespasian cured nervous affections1 lameness1 and blindness1 solely by the laying on of his hands4 ,according to ,coelius ,spartianus1 ,hadrian cured those afflicted with dropsy by touching them with the points of his fingers1 and recovered himself from a violent fever by similar treatment4 ,king ,olaf healed ,egill on the spot by merely laying his hands upon him and singing proverbs4 ,the kings of ,england and ,france cured diseases of the throat by touch4 ,it is said that the pious ,edward the ,confessor1 and1 in ,france1 that ,philip the ,first were the first who possessed this power4 ,in ,england the disease was therefore called 'king's evil4' ,in ,france this power was retained till within a recent period4 ,among ,german princes this curative power was ascribed to the ,counts of ,hapsburg1 and also that they were able to cure stammering by a kiss4 ,pliny says1 ',there are men whose whole bodies possess medicinal properties1--as the ,marsi1 the ,psyli1 and others1 who cure the bite of serpents merely by the touch4' ,this he remarks especially of the island of ,cyprus1 and later travellers confirm these cures by the touch4 ,in later times the ,salmadores and ,ensalmadores of ,spain became very celebrated1 who healed almost all diseases by prayer1 laying on of the hands1 and by the breath4 ,in ,ireland1 ,valentine ,greatrakes cured at first king's evil by his hands2 later1 fever1 wounds1 tumors1 gout1 and at length all diseases4 ,in the seventeenth century the gardener ,levret and the notorious ,streeper performed cures in ,london by stroking with the hand4 ,in a similar manner cures were performed by ,michael ,medina and the ,child of ,salamanca2 also ,marcellus ,empiricus4 ,richter1 an innkeeper at ,royen1 in ,silicia1 cured1 in the years #ahag1 #ahah1 many thousands of sick persons in the open fields by touching them with his hands4 ,under the popes1 laying on of the hands was called 'chirothesy4' ,again1 ,ennemoser says3-- ,as regards the resemblance which the science bears to magnetism1 it is certain that not only were the ancients acquainted with an artificial method of treating disease1 but also with somnambulism itself4 ,among others1 ,agrippa von ,nettesheim speaks of this plainly when he says1 in his ',occulta ,philosophia' 7page #dea73 ',there is a science1 known to but very few1 of illuminating and instructing the mind1 so that at one step it is raised from the darkness of ignorance to the light of wisdom4 ,this is produced principally by a species of artificial sleep1 in which a man forgets the present1 and1 as it were1 perceives the future through divine inspiration4 ,unbelieving and wicked persons can also be deprived of this power by secret means4' ,coming down to more recent times1 we find that cures1 seemingly miraculous1 are as common to-day as at any period of the world's history4 ,in fact1 one unbroken line of such phenomena is presented to the student of psycho-therapeutics1 which extends from the earliest period of recorded history to the present time4 ,at no time in the world's history has there been such a widespread interest in the subject as now2 and the hopeful feature is that the subject is no longer relegated to the domain of superstition1 but is being studied by all classes of people1 from the ablest scientists down to the humblest peasant4 ,the result is that theories almost innumerable have been advanced to account for what all admit to be a fact1 namely1 that there exists a power to alleviate human suffering1 which lies not within the domain of material science1 but which can be invoked at the will of man and controlled by human intelligence4 ,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-day4 ,it is sufficient to know that all these schools effect cures of the most wonderful character1 many of them taking rank with the miracles of the ,master4 ,this one fact stands out prominent and significant1 namely1 that the theories advanced to account for the phenomena seem to have no effect upon the power invoked4 ,paracelsus stated what is now an obvious scientific fact when he uttered these words3-- ,whether the object of your faith be real or false1 you will nevertheless obtain the same effects4 ,thus1 if ,i believe in ,saint ,peter's statue as ,i should have believed in ,saint ,peter himself1 ,i shall obtain the same effects that ,i should have obtained from ,saint ,peter4 ,but that is superstition4 ,faith1 however1 produces miracles2 and whether it is a true or a false faith1 it will always produce the same wonders4 ,much to the same effect are the words uttered in the sixteenth century by ,pomponazzi3-- ,we can easily conceive the marvellous effects which confidence and imagination can produce1 particularly when both qualities are reciprocated between the subjects and the person who influences them4 ,the cures attributed to the influence of certain relics are the effect of this imagination and confidence4 ,quacks and philosophers know that if the bones of any skeleton were put in place of the saint's bones1 the sick would none the less experience beneficial effects1 if they believed that they were near veritable relics4 ,bernheim1#bd quoting the foregoing passages1 follows with a story1 related by ,sobernheim1 of a man with a paralysis of the tongue which had yielded to no form of treatment1 who put himself under a certain doctor's care4 ,the doctor wished to try an instrument of his own invention1 with which he promised himself to get excellent results4 ,before performing the operation1 he introduced a pocket thermometer into the patient's mouth4 ,the patient imagined it to be the instrument which was to save him4 ,in a few minutes he cried out joyfully that he could once more move his tongue freely4 ,among our cases1 continues ,bernheim1 facts of the same sort will be found4 ,a young girl came into my service1 having suffered from complete nervous aphonia for nearly four weeks4 ,after making sure of the diagnosis1 ,i told my students that nervous aphonia sometimes yielded instantly to electricity1 which might act simply by its suggestive influence4 ,i sent for the induction apparatus4 ,before using it ,i wanted to try simple suggestion by affirmation4 ,i applied my hand over the larynx and moved it a little1 and said1 ',now you can speak aloud4' ,in an instant ,i made her say 'a1' then 'b1' then ',maria4' ,she continued to speak distinctly2 the aphonia had disappeared4 ',the ,bibliothque choisie de ,mdecine1' says ,hack ,tuke1 'gives a typical example of the influence exercised by the imagination over intestinal action during sleep4 ,the daughter of the consul at ,hanover1 aged eighteen1 intended to use rhubarb1 for which she had a particular dislike1 on a following day4 ,she dreamed that she had taken the abhorred dose4 ,influenced by this imaginary rhubarb1 she waked up1 and had five or six easy evacuations4' ,the same result is seen in a case reported by ,demangeon4#be ',a monk intended to purge himself on a certain morning4 ,on the night previous he dreamed that he had taken the medicine1 and consequently waked up to yield to nature's demands4 ,he had eight movements4' ,but among all the moral causes which1 appealing to the imagination1 set the cerebral mechanism of possible causes at work1 none is so efficacious as religious faith4 ,numbers of authentic cures have certainly been due to it4 ,the ,princess of ,schwartzenburg had suffered for eight years from a paraplegia for which the most celebrated doctors in ,germany and ,france had been consulted4 ,in #ahba the ,prince of ,hohenlohe1 who had been a priest since #ahae1 brought a peasant to the princess1 who had convinced the young prince of the power of prayer in curing disease4 ,the mechanical apparatus1 which had been used by ,dr4 ,heine for several months to overcome the contracture of the limbs1 was removed4 ,the prince asked the paralytic to join her faith both to his and the peasant's4 ',do you believe you are already helped8' ',oh1 yes1 ,i believe so most sincerely6' ',well1 rise and walk4' ,at these words the princess rose and walked around the room several times1 and tried going up and down stairs4 ,the next day she went to church1 and from this time on she had the use of her limbs4#bf ,bernheim then proceeds to give a rsum of some of the histories of cures which took place at ,lourdes1 where thousands flock annually to partake of the healing waters of the famous grotto4 ,the history of that wonderful place is too well known to need repetition here4 ,it is sufficient to say that thousands of cures have been effected there through prayer and religious faith1 and the cures are as well authenticated as any fact in history or science4 ,the most prominent and important methods of healing the sick now in vogue may be briefly summarized as follows3 #a4 ,prayer and religious faith1 as exemplified in the cures performed at ,lourdes and at other holy shrines4 ,to this class also belong the cures effected by prayer alone1 the system being properly known in this country as the ,faith ,cure and the ,prayer ,cure4 #b4 ,the ,mind ,cure1--a professed method of healing which rests upon the suppositions that all diseased states of the body are due to abnormal conditions of the mind1 and that the latter 7and thus the former7 can be cured by the direct action of the mind of the healer upon the mind of the patient4#bg #c4 ,christian ,science4--,this method of healing rests upon the assumption of the unreality of matter4 ,this assumed as a major premise1 it follows that our bodies are unreal1 and1 consequently1 there is no such thing as disease1 the latter existing only in the mind1 which is the only real thing in existence4 #d4 ,spiritism1 which is a system of healing based on the supposed interposition of spirits of the dead1 operating directly1 or indirectly through a medium1 upon the patient4 #e4 ,mesmerism4--,this includes all the systems of healing founded on the supposition that there exists in man a fluid which can be projected upon another1 at the will of the operator1 with the effect of healing disease by the therapeutic action of the fluid upon the diseased organism4 #f4 ,suggestive ,hypnotism4--,this method of healing rests upon the law that persons in the hypnotic condition are constantly controllable by the power of suggestion1 and that by this means pain is suppressed1 function modified1 fever calmed1 secretion and excretion encouraged1 etc41 and thus nature1 the healer1 is permitted to do the work of restoration4 ,each of these schools is subdivided into sects1 entertaining modified theories of causation1 and employing modified processes of applying the force at their command4 ,there is but one thing common to them all1 and that is that they all cure diseases4 ,we have1 then1 six different systems of psycho-therapeutics1 based upon as many different theories1 differing as widely as the poles1 and each presenting indubitable evidence of being able to perform cures which in any age but the present would have been called miraculous4 ,the most obvious conclusion which strikes the scientific mind is that there must be some underlying principle which is common to them all4 ,it is the task of science to discover that principle4 ,it will now be in order to recall to the mind of the reader1 once more1 the fundamental propositions of the hypothesis under consideration4 ,they are1-- ,first1 that man is possessed of two minds1 which we have distinguished by designating one as the objective mind1 and the other as the subjective mind4 ,secondly1 that the subjective mind is constantly amenable to control by the power of suggestion4 ,these propositions having been established1 at least provisionally1 by the facts shown in the foregoing chapters1 it now remains to present a subsidiary proposition1 which pertains to the subject of psycho-therapeutics1 namely3-- ,the subjective mind has absolute control of the functions1 conditions1 and sensations of the body4 ,this proposition seems almost self-evident1 and will receive the instant assent of all who are familiar with the simplest phenomena of hypnotism4 ,it is well known1 and no one at all acquainted with hypnotic phenomena now disputes the fact1 that perfect anesthesia can be produced at the will of the operator simply by suggestion4 ,hundreds of cases are recorded where the most severe surgical operations have been performed without pain upon patients in the hypnotic condition4 ,the fact can be verified at any time by experiment on almost any hypnotic subject1 and in case of particularly sensitive subjects the phenomena can be produced in the waking condition4 ,how the subjective mind controls the functions and sensations of the body1 mortal man may never know4 ,it is certain that the problem cannot be solved by reference to physiology or cerebral anatomy4 ,it is simply a scientific fact which we must accept because it is susceptible of demonstration1 and not because its ultimate cause can be explained4 ,the three foregoing fundamental propositions cover the whole domain of psycho-therapeutics1 and constitute the basis of explanation of all phenomena pertaining thereto4 ,it seems almost superfluous to adduce facts to illustrate the wonderful power which the subjective mind possesses over the functions of the body1 beyond reminding the reader of the well-known facts above mentioned regarding the production of the phenomena of anesthesia by suggestion4 ,nevertheless1 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 surface4 ,the normal condition of the body is that of perfect health1 with all the senses performing their legitimate functions4 ,the production of anesthesia in a normal organism is1 therefore1 the production of an abnormal condition4 ,on the other hand1 the production of anesthesia in a diseased organism implies the restoration of the normal condition1 that is1 a condition of freedom from pain4 ,in this1 all the forces of nature unite to assist4 ,and as every force in nature follows the lines of least resistance1 it follows that it is much easier to cure diseases by mental processes than it is to create them2 provided always that we understand the modus operandi4 ,it is well known that the symptoms of almost any disease can be induced in hypnotic subjects by suggestion4 ,thus1 partial or total paralysis can be produced2 fever can be brought on1 with all the attendant symptoms1 such as rapid pulse and high temperature1 flushed face1 etc42 or chills1 accompanied by a temperature abnormally low2 or the most severe pains can be produced in any part of the body or limbs4 ,all these facts are well known1 and still more wonderful facts are stated in all the recent scientific works on hypnotism4 ,for instance1 ,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-plaster4 ,this is confirmed by the experiments of ,moll and many others1 leaving no doubt of the fact that structural changes are a possible result of oral suggestion4 ,on this subject ,bernheim makes the following observations3-- ,finally1 hemorrhages and bloody stigmata may be induced in certain subjects by means of suggestion4 ,,mm4 ,bourru and ,burot of ,rochefort have experimented on this subject with a young marine1 a case of hystero-epilepsy4 ,m4 ,bourru put him into the somnambulistic condition1 and gave him the following suggestion3 ',at four o'clock this afternoon1 after the hypnosis1 you will come into my office1 sit down in the arm-chair1 cross your arms upon your breast1 and your nose will begin to bleed4' ,at the hour appointed the young man did as directed4 ,several drops of blood came from the left nostril4 ,on another occasion the same investigator traced the patient's name on both his forearms with the dull point of an instrument4 ,then1 when the patient was in the somnambulistic condition1 he said1 ',at four o'clock this afternoon you will go to sleep1 and your arms will bleed along the lines which ,i have traced1 and your name will appear written on your arms in letters of blood4' ,he was watched at four o'clock and seen to fall asleep4 ,on the left arm the letters stood out in bright red relief1 and in several places there were drops of blood4 ,the letters were still visible three months afterwards1 although they had grown gradually faint4 ,dr4 ,mabille1 director of the ,insane ,asylum at ,lafond1 near ,rochelle1 a former pupil of excellent standing1 repeated the experiment made upon the subject at ,rochefort1 after he was removed to the asylum1 and confirmed it4 ,he obtained instant hemorrhage over a determined region of the body4 ,he also induced an attack of spontaneous somnambulism1 in which the patient1 doubting his personality1 so to speak1 suggested to himself the hemorrhagic stigmata on the arm1 thus repeating the marvellous phenomena of the famous stigmatized auto-suggestionist1 ,louis ,lateau4 ,these facts1 then1 seem to prove that suggestion may act upon the cardiac function and upon the vaso-motor system4 ,phenomena of this order1 however1 rarely occur4 ,they are exceptional1 and are obtained in certain subjects only4 ,i have in vain tried to reproduce them in many cases4 ,these facts are sufficient to prove1 however1 that when in a condition of special psychical concentration1 the brain can influence even the organic functions1 which in the normal state seem but slightly amenable to the will4#bh ,these facts demonstrate at once the correctness of two of the fundamental propositions before stated2 namely1 the constant amenability of the subjective mind to the power of suggestion1 and the perfect control which the subjective mind exercises over the functions1 sensations1 and conditions of the body4 ,all the foregoing phenomena represent abnormal conditions induced by suggestion1 and are1 as before stated1 all the more conclusive proofs of the potency of the force invoked4 ,if1 therefore1 there exists in man a power which1 in obedience to the suggestion of another1 is capable of producing abnormal conditions in defiance of the natural instincts and desires of all animal creation1 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 conditions1 and with the constant effort of nature to bring about that result6 ,at the risk of repetition1 the self-evident proposition will be restated1 that the instinct of self-preservation is the strongest instinct of our nature1 and constitutes a most potent1 ever-present1 and constantly operative auto-suggestion1 inherent in our very nature4 ,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-suggestion4 ,it follows that normal conditions can be restored with greater ease and certainty1 other things being equal1 than abnormal conditions can be induced4 ,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 effected1 and are again reminded of the words of ,paracelsus3 ,whether the object of your faith be real or false1 you will nevertheless obtain the same effects4 ,this brings us to the discussion of the essential mental condition prerequisite to the success of every experiment in psycho-therapeutics1--faith4 ,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 ages4 ,christ himself did not hesitate to acknowledge his inability to heal the sick in the absence of that condition precedent1 which he held to be essential1 not only to the enjoyment of the blessings which he so freely bestowed in this world1 but to the attainment of eternal life4 ,oh1 ye of little faith1 was his reproof to his followers when they returned to him and announced the decrease of their powers to heal the sick2 thus proving that he regarded faith as an essential element of success1 not only in the patient1 but in the healer also4 ,if the ,great ,healer thus acknowledged a limitation of his powers1 how can we1 his humble followers1 hope to transcend the immutable law by which he was governed8 ,why is it that our belief has anything to do with the exercise of the healing power8 is a question often asked4 ,to this the obvious and only reply is that the healing power1 being a mental1 or psychic1 force1 is necessarily governed by mental conditions4 ,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 things4 ,the experience of all the ages shows it to be a fact1 and we must accept it as such1 and content ourselves with an effort to ascertain its relations to other facts1 and1 if possible1 to define its limitations and ascertain the means of commanding it at will4 ,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 combined4 ,the sceptic at once concludes that1 whatever good the system may do to credulous people1 it can never be of benefit to him1 because he does not believe in such things4 ,and it is just here that the mistake is made1--a mistake that is most natural in the present state of psychic knowledge1 and one that is all but universal4 ,it consists in the assumption that the faith of the objective mind has anything to do with the requisite mental attitude4 ,the reader is again requested to call to mind the fundamental propositions of the hypothesis under discussion1 namely1 the dual personality and the power of suggestion4 ,it follows from the propositions of our hypothesis1 which need not be here repeated at length1 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 another4 ,the law is the same4 ,it follows that1 whatever may be the objective belief of the patient1 if he will assume to have faith1 actively or passively1 the subjective mind will be controlled by the suggestion1 and the desired result will follow4 ,the faith required for therapeutic purposes is a purely subjective faith1 and is attainable upon the cessation of active opposition on the part of the objective mind4 ,and this is why it is that1 under all systems of mental therapeutics1 the perfect passivity of the patient is insisted upon as the first essential condition4 ,of course1 it is desirable to secure the concurrent faith both of the objective and subjective minds2 but it is not essential1 if the patient will in good faith make the necessary auto-suggestion1 as above mentioned1 either in words1 or by submitting passively to the suggestions of the healer4 ,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 hypothesis4 ,the theories upon which the several systems are founded will not1 therefore1 be commented upon1 pro or con1 except where they furnish striking illustrations of the principles herein advanced4 ,christian science1 so called1 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 belief1 and even in defiance of objective reason4 ,that system is based upon the assumption that matter has no real existence2 consequently we have no bodies1 and hence no disease of the body is possible4 ,it is not known whether the worthy lady founder of the school ever stopped to reduce her foundation principles to the form of a syllogism4 ,it is presumed not1 for otherwise their intense1 monumental1 and aggressive absurdity would have become as apparent to her as it is to others4 ,let us see how they look in the form of a syllogism3-- ,matter has no existence4 ,our bodies are composed of matter4 ,therefore our bodies have no existence4 ,it follows1 of course1 that disease cannot exist in a non-existent body4 ,that the above embraces the basis of the system called ,christian science no one who has read the works of its founder will deny4 ,of course1 no serious argument can be adduced against such a self-evident absurdity4 ,nevertheless1 there are two facts connected with this system which stand out in bold relief3 ,one is that it numbers its followers by the hundred thousand2 and the other is that the cures effected by its practitioners are of daily occurrence and of the most marvellous character4 ,the first of these facts demonstrates the truth of the trite saying that any system of belief1 if earnestly advocated1 will find plenty of followers4 ,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 processes4 ,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 existence4 ,and yet that is what the patient of ,christian science is invited to believe as a condition precedent to his recovery4 ,of course he feels at first that his intelligence is insulted1 and he protests against such a palpable absurdity4 ,but he is quieted by soothing words1 and is told to get himself into a perfectly passive condition1 to say nothing and to think of nothing for the time being4 ,in some cases patients are advised to hold themselves in the mental attitude of denying the possible existence of disease4 ,the essential condition of passivity being acquired by the patient1 the healer also becomes passive1 and assumes the mental attitude of denying the existence of disease in the patient1--or elsewhere1 for that matter1--and affirms with constant iteration the condition of perfect healthfulness4 ,after a sance of this kind1 lasting perhaps half-an-hour1 the patient almost inevitably finds immense relief1 and often feels himself completely restored to health4 ,to say that the patient is surprised1 is but feebly to convey his impressions2 he is confounded4 ,the healer triumphantly asks1 ,what do you think of my theory now8 ,it is of little use for him to reply that he does not see that the theory is necessarily correct because he was healed4 ,most likely he fails to think of that1 in his gratitude for restored health4 ,but if he does1 he is met by the triumphant response1 ,by their fruits ye shall know them4 ,to the average mind1 untrained to habits of logical reasoning1 that settles the question2 and ,christian science has scored a triumph and secured a follower4 ,he may not be able to see quite clearly the logical sequences involved1 he may be even doubtful whether the theory is necessarily correct2 but not being able to formulate his objections1 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 teacher4 ,in any event1 he ceases to antagonize the theory by any process of reasoning1 and eventually believes1 objectively as well as subjectively1 in the substantial correctness of the fundamental theory4 ,in the mean time it is easy to see that his subjective faith has been made perfect by his passivity under treatment1 and that his objective faith has been confirmed by his restoration to health4 ,in all systems of healing1 the processes1 or rather the conditions1 are essentially the same1 the first essential condition1 as before stated1 being the perfect passivity and receptivity of the patient4 ,that is always insisted upon1 and it is the essential prerequisite1 be the theory and method of operation what they may4 ,the rest is accomplished by suggestion4 ,thus1 the whole science of mental healing may be expressed in two words1--passivity1 and suggestion4 ,by passivity the patient becomes receptive of subjective impressions4 ,he becomes partially hypnotic1 and sometimes wholly so4 ,the more perfectly he is hypnotized1 the surer the favorable result4 ,but1 in any case1 perfect passivity is sure to bring about a good result4 ,in the ,christian science methods the healer also becomes passive1 and partially self-hypnotized4 ,and this constitutes the difference between individual healers by that method4 ,the more easily the healer can hypnotize himself1 and the more perfect that condition1 the more powerful will be the effect on the patient4 ,the reason is this3 the suggestions to the subjective mind of the patient are conveyed telepathically from the subjective mind of the healer4 ,in order to produce that effect in perfection1 it becomes necessary both for patient and healer to be in a partially hypnotic condition4 ,the two subjective minds are then en rapport4 ,the subjective mind of the healer1 being properly instructed beforehand1 then conveys the necessary suggestions to the subjective mind of the patient4 ,the latter1 being necessarily controlled by such suggestion1 exercises its functions in accordance therewith2 and having absolute control of the sensations1 functions1 and conditions of the body1 it exercises that control2 and the result is that pain is relieved1 and the normal condition of health is restored4 ,it is not1 however1 always necessary that either the patient or the healer should become even partially hypnotized1 provided the requisite faith or confidence is established in the subjective mind of the patient4 ,in such a case1 however1 it requires a concurrence both of objective and subjective faith to produce the best results4 ,it has been claimed by some mental healers that faith on the part of the patient is not an essential prerequisite to successful healing4 ,doubtless some of the more ignorant ones believe that statement4 ,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 faith4 ,thus1 a patient enters the sanctum of a mental healer1 and begins by saying1 ,i understand that it is necessary that your patients have faith before they can be healed4 ,if that is the case1 ,i never can be healed by mental treatment1 for ,i am utterly sceptical on the subject4 ,to which the ready reply is1 ,faith is unnecessary under my system4 ,i do not care what you believe1 for ,i can heal you1 however sceptical you may be4 ,this is generally satisfactory to the sceptic4 ,he brightens with hope1 and submits to the treatment1 full of the faith that he is to be healed without faith4 ,it is superfluous to add that by this stroke of policy the healer has inspired the patient with all the faith required1 namely1 the faith of his subjective mind4 ,i will not animadvert upon the propriety of this course1 though ,i cannot help but contrast it with that of the ,great ,healer1 who never descended to falsehood1 even to the end that good might come4 ,he always told his followers frankly that faith was essential2 and his words are as true to-day as they were when he proclaimed to mankind that great secret of occult power4 ,jesus was the first to proclaim the great law of faith2 and when he uttered that one word1 he epitomized the whole science of psycho-therapeutics4 ,,footnotes3 ,footnote #bd3 ,suggestive ,therapeutics1 p4 #aig4 ,footnote #be3 ,de l',imagination1 #ahgi4 ,footnote #bf3 ,charpignon4 ,footnote #bg3 ,century ,dictionary4 ,footnote #bh3 ,suggestive ,therapeutics1 pp4 #cf1 #cg4 ,illustration ,,chapter ,,xii4 ,,psycho-,,therapeutics 7continued74 ,methods classified in ,two ,divisions4--,mental and ,oral ,suggestions4--,absent ,treatment4--,christian ,scientists handicapped by ,absurd ,theories4--,they claim too much4--,the ,use of ,drugs4--,dangers arising from too ,radical ,change4--,importance of ,favorable ,mental ,environment4--,mental ,healing requires ,mental ,conditions4--,treatment by ,hypnotism4--,bernheim's ,methods4--,illustrative ,cases4--,the ,practical ,value of the ,system4--,the ,illogical ,limitations of the ,theory4--,potency of ,telepathic ,suggestion4--,researches of the ,society for ,psychical ,research4--,mr4 ,gurney's ,experiments4--,they demonstrate the ,theory of ,effluent ,emanations4--,diagnosis by ,intuition4--,potency of ,mesmerism4--,permanency of ,cures4--,conditions necessary4--,the ,example of ,jesus4--,self-healing by ,auto-suggestion4 ,the science of mental therapeutics may be classed in two general divisions1 which are distinguished by the different methods of operation4 ,the same general principle underlies both1 but the results are attained by different modes of procedure4 ,the first method is by passivity on the part of the patient1 and mental suggestion by the healer4 ,the second is by passivity on the part of the patient1 and oral suggestion by the healer4 ,in ordinary practice both methods are used2 that is to say1 the oral suggestionist often unconsciously telepaths a mental suggestion to the subjective mind of the patient4 ,if he thoroughly believes the truth of his own suggestions1 the telepathic effect is sure to follow1 and always to the manifest advantage of the patient4 ,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 healer1 or1 in other words1 belief in his own suggestions1 is so strenuously insisted upon4 ,practice and experience have demonstrated the fact1 but no writer on the subject attempts to give a scientific explanation of it4 ,but when it is known that telepathy is the normal method of communication between subjective minds1 and that in healing by mental processes it is constantly employed1 consciously or unconsciously to the persons1 the explanation is obvious4 ,again1 where mental suggestion is chiefly relied upon1 the healer usually begins operations by making oral suggestions4 ,thus1 the ,christian scientist begins by carefully educating his patient in the fundamental doctrines of the school1 and explaining the effects which are expected to follow the treatment4 ,the mind is thus prepared by oral suggestions to receive the necessary mental impressions when the treatment proper begins4 ,the most effective method of healing employed by that school consists in what it denominates absent treatment4 ,this is effected by purely telepathic means4 ,the patient is absent1 and often knows nothing1 objectively1 of what is being done for him4 ,the healer sits alone and becomes passive2 or1 in other words1 becomes partially self-hypnotized1 and addresses the patient mentally1 and proceeds to argue the question with him4 ,the condition of health is strongly asserted and insisted upon1 and the possibility of disease as strenuously denied4 ,the advantages of this means of treatment are obvious4 ,the telepathic suggestions are made solely to the subjective mind of the patient1 and do not rise above the threshold of his consciousness4 ,the subjective mind1 being constantly amenable to control by the power of suggestion1 accepts the suggestions offered1 and1 having in its turn perfect control of the functions and conditions of the body1 it proceeds to re-establish the condition of health4 ,in other words1 it abandons the abnormal idea of disease2 and1 in obedience to the telepathic suggestions of the healer1 it seizes upon the normal idea of health4 ,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 suggestions4 ,he is necessarily in a passive condition4 ,that is1 being unconscious1 objectively1 of the mental suggestions which are being made to his subjective mind1 he is not handicapped by antagonistic auto-suggestions arising from objective doubt of the power of the healer1 or of the correctness of his theories4 ,the latter is the most serious obstacle which the ,christian scientist has to contend with2 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 man1 its sphere of usefulness would have been much larger than it is now4 ,the school is doing a great and noble work as it is1 but it is chiefly among those who are credulous enough to disbelieve the evidence of their own senses4 ,there is1 however1 a large and growing class of people1 calling themselves ,christian scientists1 who ignore the fundamental absurdities of the theory of the founder of the sect1 and content themselves with the knowledge that the practice produces good results4 ,each one of these formulates a theory of his own1 and each one finds that1 measured by the standard of results1 his theory is correct4 ,the obvious conclusion is that one theory is as good as another1 provided always that the mode of operation under it does not depart1 in any essential particular1 from the standard1 and that the operator has the requisite faith in his own theory and practice4 ,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 systems4 ,forgetting that they have to deal with a generation of people with a hereditary belief in the power of medicines to cure disease1 a people whose habits of life and thought are materialistic to the last degree1 they expect to change that belief instantaneously1 and cause the new method to take the place of the old in all cases and under all circumstances4 ,in other words1 they expect to cure all diseases by mental methods alone1 and they seek to prohibit their patients from employing any other physician or using any medicines whatever4 ,this is wrong in theory and often dangerous in practice4 ,it may be true1 and doubtless is1 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 administered4 ,this being true1 it follows that when a patient believes in drugs1 drugs should be administered4 ,if ,christian science or any other mental method of healing can then be made available as an auxiliary1 it should be employed4 ,but this is just what the ultra-reformers refuse to do4 ,they insist upon the discharge of the family physician1 and the destruction of all the medicines in the house1 before they will undertake to effect a cure by mental processes4 ,it frequently happens that the patient is not sufficiently well grounded in the new faith1 or is afflicted with some disease not readily reached by mental processes1 and dies on their hands1 when perhaps he might have been saved by the combined efforts of the family doctor and the ,christian scientist4 ,be that as it may1 when the patient dies under such circumstances1 the ,christian scientist must needs bear the brunt of popular condemnation4 ,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 it4 ,again1 much harm is done to the cause of mental healing by claiming for it too wide a field of usefulness4 ,theoretically1 all the diseases which flesh is heir to are curable by mental processes4 ,practically1 the range of its usefulness is comparatively limited4 ,the lines of its field are not clearly defined1 however1 for the reason that so much depends on the idiosyncrasies of each individual patient4 ,a disease which can be cured in one case refuses to yield in another1 the mental attitudes of the patients not being the same4 ,besides1 the mental environment of the patient has much to do with his amenability to control by mental processes4 ,in an atmosphere of incredulity1 doubt1 and prejudice1 a patient stands little chance of being benefited1 however strong may be his own faith in mental therapeutics4 ,every doubt existing in the minds of those surrounding him is inevitably conveyed telepathically to his subjective mind1 and operates as an adverse suggestion of irresistible potentiality4 ,it requires a very strong will1 perfect faith1 and constant affirmative auto-suggestion on the part of the patient to overcome the adverse influence of an environment of incredulity and doubt1 even though no word of that doubt is expressed in presence of the patient4 ,it goes without saying that it is next to impossible for a sick person to possess the necessary mental force to overcome such adverse conditions4 ,obviously1 the mental healer who undertakes a case under such circumstances1 procures the discharge of the family physician1 and prohibits the patient from using medicines1 assumes a very grave responsibility1 and does so at the risk of the patient's life and his own reputation4 ,success in mental healing depends upon proper mental conditions1 just as success in healing by physical agencies depends upon proper physical conditions4 ,this is a self-evident proposition1 which the average mental healer is slow to understand and appreciate4 ,the success of the physician depends as largely upon his knowledge of the idiosyncrasies of his patient1 his personal habits1 his mode of living1 his susceptibility to the influence of medicines1 etc41 as upon a correct diagnosis and medicinal treatment of the disease4 ,in like manner the success of the mental healer depends largely upon his knowledge of his patient's habits of thought1 his beliefs1 his prejudices1 and1 above all1 his mental environment4 ,these remarks apply to all methods of mental healing2 and1 for the purposes of this book1 ,christian science may be taken as a representative of all systems of healing by mental suggestion1 as distinguished from oral suggestion4 ,hypnotism1 as practised by the ,nancy school1 may stand as the representative of mental treatment of disease by purely oral suggestion4 ,the following extract from ,professor ,bernheim's able work on ,suggestive ,therapeutics 7chapter i47 embraces the essential features of the methods of inducing sleep practised by that school3 ,i begin by saying to the patient that ,i believe benefit is to be derived from the use of suggestive therapeutics2 that it is possible to cure or to relieve him by hypnotism2 that there is nothing either hurtful or strange about it2 that it is an ordinary sleep1 or torpor1 which can be induced in every one1 and that this quiet1 beneficial condition restores the equilibrium of the nervous system1 etc4 ,if necessary1 ,i hypnotize one or two subjects in his presence1 in order to show him that there is nothing painful in this condition1 and that it is not accompanied with any unusual sensation4 ,when ,i have thus banished from his mind the idea of magnetism and the somewhat mysterious fear that attaches to that unknown condition1 above all when he has seen patients cured or benefited by the means in question1 he is no longer suspicious1 but gives himself up4 ,then ,i say1 ',look at me1 and think of nothing but sleep4 ,your eyelids begin to feel heavy1 your eyes tired4 ,they begin to wink1 they are getting moist1 you cannot see distinctly4 ,they are closed4' ,some patients close their eyes and are asleep immediately4 ,with others1 ,i have to repeat1 lay more stress on what ,i say1 and even make gestures4 ,it makes little difference what sort of gesture is made4 ,i hold two fingers of my right hand before the patient's eyes and ask him to look at them1 or pass both hands several times before his eyes1 or persuade him to fix his eyes upon mine1 endeavoring1 at the same time1 to concentrate his attention upon the idea of sleep4 ,i say1 ',your lids are closing1 you cannot open them again4 ,your arms feel heavy1 so do your legs4 ,you cannot feel anything4 ,your hands are motionless4 ,you see nothing1 you are going to sleep4' ,and ,i add1 in a commanding tone1 ',sleep4' ,this word often turns the balance4 ,the eyes close1 and the patient sleeps1 or is at least influenced4 ,i use the word 'sleep1' in order to obtain as far as possible over the patients a suggestive influence which shall bring about sleep1 or a state closely approaching it2 for sleep1 properly so called1 does not always occur4 ,if the patients have no inclination to sleep1 and show no drowsiness1 ,i take care to say that sleep is not essential2 that the hypnotic influence1 whence comes the benefit1 may exist without sleep2 that many patients are hypnotized1 although they do not sleep4 ,if the patient does not shut his eyes or keep them shut1 ,i do not require them to be fixed on mine1 or on my fingers1 for any length of time1 for it sometimes happens that they remain wide open indefinitely1 and instead of the idea of sleep being conceived1 only a rigid fixation of the eyes results4 ,in this case1 closure of the eyes by the operator succeeds better4 ,after keeping them fixed one or two minutes1 ,i push the eyelids down1 or stretch them slowly over the eyes1 gradually closing them more and more1 and so imitating the process of natural sleep4 ,finally1 ,i keep them closed1 repeating the suggestion1 ',your lids are stuck together1 you cannot open them4 ,the need of sleep becomes greater and greater1 you can no longer resist4' ,i lower my voice gradually1 repeating the command1 ',sleep1' and it is very seldom that more than three minutes pass before sleep or some degree of hypnotic influence is obtained4 ,it is sleep by suggestion1--a type of sleep which ,i insinuate into the brain4 ,passes or gazing at the eyes or fingers of the operator are only useful in concentrating the attention2 they are not absolutely essential4 ,as soon as they are able to pay attention and understand1 children are1 as a rule1 very quickly and very easily hypnotized4 ,it often suffices to close their eyes1 to hold them shut a few moments1 to tell them to sleep1 and then to state that they are asleep4 ,some adults go to sleep just as readily by simple closure of the eyes4 ,i often proceed immediately1 without making use of passes or fixation1 by shutting the eyelids1 gently holding them closed1 asking the patient to keep them together1 and suggesting at the same time the phenomena of sleep4 ,some of them fall rapidly into a more or less deep sleep4 ,others offer more resistance4 ,i sometimes succeed by keeping the eyes closed for some time1 commanding silence and quiet1 talking continuously1 and repeating the same formulas3 ',you feel a sort of drowsiness1 a torpor2 your arms and legs are motionless4 ,your eyelids are warm4 ,your nervous system is quiet2 you have no will4 ,your eyes remain closed4 ,sleep is coming4' etc4 ,after keeping up this auditory suggestion for several minutes1 ,i remove my fingers4 ,the eyes remain closed4 ,i raise the patient's arms2 they remain uplifted4 ,we have induced cataleptic sleep4 ,having succeeded in inducing sleep1 or getting the patient in a passive and receptive condition1 the operator then proceeds to suggest the idea of recovery from the disease with which he is afflicted4 ,on this subject the author speaks as follows3-- ,the patient is put to sleep by means of suggestion2 that is1 by making the idea of sleep penetrate the mind4 ,he is treated by means of suggestion2 that is1 by making the idea of cure penetrate the mind4 ,the subject being hypnotized1 ,m4 ,libault's method consists in affirming in a loud voice the disappearance of his symptoms4 ,we try to make him believe that these symptoms no longer exist1 or that they will disappear1 the pain will vanish2 that the feeling will come back to his limbs2 that the muscular strength will increase2 and that his appetite will come back4 ,we profit by the special psychical receptivity created by the hypnosis1 by the cerebral docility1 by the exalted ideo-motor1 ideo-sensitive1 ideo-sensorial reflex activity1 in order to provoke useful reflexes1 to persuade the brain to do what it can to transform the accepted idea into reality4 ,such is the method of therapeutic-suggestion of which ,m4 ,libault is the founder4 ,he was the first clearly to establish that the cures obtained by the old magnetizers1 and even by ,braid's hypnotic operations1 are not the work either of a mysterious fluid or of physiological modifications due to special manipulations1 but the work of suggestion alone4 ,the whole system of magnetic medicine is only the medicine of the imagination2 the imagination is put into such a condition by the hypnosis that it cannot escape from the suggestion4 ,m4 ,libault's method was ignored a long time1 even by the physicians at ,nancy4 ,in #ahhd ,charles ,richet was satisfied to say that magnetism often has advantages1 that it calms nervous agitation1 and that it may cure or benefit certain insomnias4 ,since #ahhb ,i have experimented with the suggestive method which ,i have seen used by ,m4 ,libault1 though timidly at first1 and without any confidence4 ,to-day it is daily used in my clinic2 ,i practise it before my students2 perhaps no day passes in which ,i do not show them some functional trouble1 pain1 paresis1 uneasiness1 insomnia1 either moderated or instantly suppressed by suggestion4 ,for example3 a child is brought to me with a pain like muscular rheumatism in its arm1 dating back four or five days4 ,the arm is painful to pressure2 the child cannot lift it to its head4 ,i say to him1 ',shut your eyes1 my child1 and go to sleep4' ,i hold his eyelids closed1 and go on talking to him4 ',you are asleep1 and you will keep on sleeping until ,i tell you to wake up4 ,you are sleeping very well1 as if you were in your bed4 ,you are perfectly well and comfortable2 your arms and legs and your whole body are asleep1 and you cannot move4' ,i take my fingers off his eyelids1 and they remain closed2 ,i put his arms up1 and they remain so4 ,then1 touching the painful arm1 ,i say1 ',the pain has gone away4 ,you have no more pain anywhere2 you can move your arm without any pain2 and when you wake up you will not feel any more pain4 ,it will not come back any more4' ,in order to increase the force of the suggestion by embodying it1 so to speak1 in a material sensation1 following ,m4 ,libault's example ,i suggest a feeling of warmth loco dolente4 ,the heat takes the place of the pain4 ,i say to the child1 ',you feel that your arm is warm2 the warmth increases1 and you have no more pain4' ,i wake the child in a few minutes2 he remembers nothing2 the sleep has been profound4 ,the pain has almost completely disappeared2 the child lifts the arm easily to his head4 ,i see the father on the days following3 he is the postman who brings my letters4 ,he tells me that the pain has disappeared completely1 and there has been no return of it4 ,here1 again1 is a man twenty-six years old1 a workman in the foundries4 ,for a year he has experienced a painful feeling of constriction over the epigastrium1 also a pain in the corresponding region of the back1 which was the result of an effort made in bending an iron bar4 ,the sensation is continuous1 and increases when he has worked for some hours4 ,for six months he has been able to sleep only by pressing his epigastrium with his hand4 ,i hypnotize him4 ,in the first sance ,i can induce only simple drowsiness2 he wakes spontaneously2 the pain continues4 ,i hypnotize him a second time1 telling him that he will sleep more deeply1 and that he will remember nothing when he wakes4 ,catalepsy is not present4 ,i wake him in a few minutes2 he does not remember that ,i spoke to him1 that ,i assured him that the pain had disappeared4 ,it has completely disappeared2 he no longer feels any constriction4 ,i do not know whether it has reappeared4#bi ,the foregoing extracts present the gist of the methods employed by the ,nancy school of hypnotism4 ,the hypnotic condition is induced solely by oral suggestion1 and the disease is removed by the same means4 ,there can be no doubt of the efficacy of the method1 thousands of successful experiments having been made by the author and his colleagues4 ,these experiments have demonstrated the existence of a power in man to control by purely mental processes1--the functions and conditions of the human body4 ,they have thus laid the foundation of a system of mental therapeutics which must eventually prove of great value to mankind4 ,but they have done more4 ,they have demonstrated a principle which reaches out far beyond the realm of therapeutics1 and covers all the vast field of psychological research4 ,they have demonstrated the constant amenability of the subjective mind to control by the power of suggestion4 ,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 investigations2 but it is strange that they should fail to recognize a co-ordinate power governed by the same law1 within the same field of operations4 ,yet this is true of the modern scientific school of hypnotism to-day4 ,the ,nancy school believes in the power of suggestion1 but confines its faith to oral suggestion4 ,having demonstrated that oral suggestion is efficacious in the production of psychic phenomena1 they hold that mental suggestion has no power in the same direction4 ,having demonstrated that certain phenomena can be induced independently of any so-called fluidic emanation or effluence from the hypnotist1 they hold that no fluidic emanation is possible4 ,these conclusions are not only illogical1 they are demonstrably incorrect4 ,the ,christian scientists are constantly demonstrating the potency of purely telepathic suggestion by what they denominate absent treatment2 i4e41 treatment of sick persons without the knowledge of the patients4 ,that there is a power emanating from the operator who hypnotizes by means of mesmeric passes1 seems to be very well authenticated by the experiments recorded by the old mesmerists4 ,it must be admitted1 however1 that many of their experiments do not conclusively prove anything1 for the reason that they were made before suggestion as a constant factor in hypnotism had been demonstrated4 ,recent experiments by members of the ,london ,society for ,psychical ,research have1 however1 now placed that question beyond a doubt4 ,their methods of investigation are purely scientific1 and were made with a full knowledge and appreciation of the principle of suggestion1 and of the distinction between mesmerism and hypnotism4 ,in an account of some experiments in mesmerism1 written by ,mr4 ,edmund ,gurney1 and recorded in vol4 ii4 pp4 #bja-bje1 of the ,proceedings of the ,society referred to1 a very interesting experiment is mentioned1 which demonstrates the fact that there is an effluence emanating from the mesmerizer which is capable of producing very marked physical effects upon the subject4 ,in this case the subject was blindfolded and allowed to remain in his normal condition during the whole of the experiment4 ,his hands were then spread out upon a table before him1 his fingers wide apart4 ,the mesmerizer then made passes over one of the fingers1 taking care not to move his hand near enough to the subject's finger to cause a perceptible movement of the atmosphere1 or to give any indication in any other way which finger was being mesmerized4 ,the result was1 in every instance1 the production of local ansthesia in the finger operated upon1 and in no other4 ,oral suggestion1 or any other form of physical suggestion1 was here out of the question2 and telepathic suggestion was extremely improbable1 in view of the fact that the subject was in his normal condition1 and consequently not in subjective rapport with the operator4 ,a further experiment was then tried1 with a view of ascertaining whether it was necessary for the mesmerist to know which finger he was operating upon4 ,to that end1 the operator's hand was guided by the hand of a third party while the passes were being made2 and it was found that the selected finger was unaffected1 when the operator did not know which one it was4 ,the first of these experiments demonstrates the fact that there is an effluence emanating from the mesmerist2 and the second demonstrates the fact that this effluence is directed by his will4 ,what this effluence is1 man may never know4 ,that it is a vital fact in psychic phenomena is certain4 ,like many other subtle forces of nature1 it defies analysis4 ,that it exists1 and that under certain conditions not yet very clearly defined it can be controlled by the conscious intelligence of man1 is as certain as the existence of electricity4 ,its source is undoubtedly the subjective mind1 and it is identical with that force which1 under other conditions1 reappears in the form of so-called spirit-rappings1 table-tipping1 etc4 ,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 information4 ,it must suffice to say that the experiments referred to are completely demonstrative1 not only of the fact that an effluence does emanate from the mesmeric operator1 but that under mesmeric conditions telepathic suggestion is as potent as are the oral suggestions of the hypnotists4 ,these facts are beginning to be recognized even by the scientists of ,europe1 thanks to the carefully conducted experiments of the ,society for ,psychical ,research4 ,professor ,libault himself1 the discoverer of the law of suggestion1 now freely admits the fact that a specific influence is sometimes exerted by the mesmerizer upon his subject1 which does not arise from oral suggestion4 ,in fact1 this doctrine must soon be1 if it is not now1 one of the recognized principles of psychic science4 ,it will thus be seen that healing by mesmerism is a process clearly distinct from healing by hypnotism4 ,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 body2 whereas the mesmeric healer exerts a positive force of great potentiality upon the body of the patient1 filling it with vitality1 in addition to the oral suggestion of the hypnotist4 ,not only so1 but when purely mesmeric methods are employed1--that is1 when the mesmerist is in subjective rapport with his patient1 as fully explained in a former chapter1--he is in a condition to convey suggestions telepathically with as much certainty and potency as he could orally4 ,in point of fact1 telepathic suggestions by a genuine mesmerist are often far more efficacious than the oral suggestions of a hypnotist1 for the simple reason that the mesmerist1 being in a partially subjective condition himself1 is able to perceive by intuition the true condition of the patient4 ,in other words1 the intuitive1 or subjective1 diagnosis of an intelligent mesmerist1 supposing always the true mesmeric conditions to be present1 is far more likely to be correct than the objective diagnosis of the hypnotist4 ,for1 be it known1 it is just as necessary for the mental healer1 whatever may be his processes or his theory1 to be able to make a correct diagnosis of a case as it is for the allopathic physician4 ,the reason is the same in both cases4 ,the efforts of the healer must necessarily be exerted in the right direction1 or they will be futile4 ,hence it is that1 other things being equal1 the most intelligent mental healer is always the most successful4 ,taking it for granted1 then1 that there is a fluidic emanation1 or effluence1 proceeding from the mesmerist and impinging upon the patient1 it follows that there is a positive dynamic force exerted upon the patient1 either for good or evil1 by the employment of mesmeric methods4 ,that its effects are salutary when properly used for therapeutic purposes is proved by the concurrent testimony of all who have intelligently made the experiment1 from the days of ,paracelsus down to the present time4 ,from this it would appear that mesmerism must be the most powerful1 in its immediate effects1 of any of the known methods of mental healing4 ,it combines oral suggestion with mental suggestion1 and employs in addition that mysterious psycho-physical force1 or effluence1 popularly known as animal magnetism4 ,before leaving this branch of the subject1 a few remarks will be in order regarding the relative value of the different systems of mental healing now in vogue4 ,it has frequently been charged that healing by hypnotism and mesmerism is not lasting in its effects1--that no permanent cure is ever made by these methods4 ,it must be admitted that there is some ground for these statements1 although so sweeping a charge is by no means justifiable4 ,it is true that in many instances patients who have been cured by hypnotism and mesmerism have suffered a relapse1 and in some cases the relapse has been worse than was the original sickness4 ,this of itself constitutes no valid objection to the means of cure2 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 time4 ,there is1 however1 this to be said in regard to hypnotic or mesmeric treatment which does not apply with the same force to healing by medicines4 ,the success of mental methods of treatment depending1 as it does1 upon the mental condition of the patient and upon the mental impressions made upon him1 it follows that if the mental impressions are not permanent1 the cure may not be permanent4 ,hence it often happens that a patient1 elated by the success of hypnotic treatment in his case1 relates the circumstances to his friends1 especially to his sceptical associates1 only to meet with a storm of ridicule1 or at least with expressions of incredulity or doubt4 ,in such a mental environment his subjective mind inevitably takes hold of the adverse suggestions1 and without being objectively conscious of it1 he has lost faith1 the citadel of his defence is broken down1 and if his disease had a mental origin1 he is open to another attack more severe and serious perhaps than the first4 ,that ,christ was fully alive to this danger is shown by the fact that when he healed a person in private1 he rarely failed to place the solemn injunction upon him1 ,see thou tell no man4 ,no recorded words that the ,master ever uttered display a more profound knowledge of the underlying principles of mental healing than these4 ,modern healers are not so modest1 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 them4 ,the general principle of auto-suggestion is recognized by all scientific hypnotists of the present day2 but they fail to recognize its extreme importance as a therapeutic agent4 ,properly understood and applied1 auto-suggestion supplies a means of enabling every one to heal himself1 or at least to hold himself in the proper mental attitude to make permanent the good effects of hypnotic treatment by others4 ,many of the pains and ills to which the average man is subject can be cured by this means1 and it should be the first care of every hypnotist to instruct his patients in this branch of the science4 ,in this respect the ,christian scientists are far in advance of the hypnotists and mesmerists4 ,they teach their patients how to help themselves4 ,they organize them into classes1 deliver lectures1 and give minute instructions how to treat themselves1 as well as how to treat others4 ,without knowing it1 they in effect teach their patients the methods of auto-suggestion4 ,without having the remotest conception of the real principles which underlie their so-called science1 they have somehow stumbled upon the machinery of mental therapeutics4 ,to do them full justice1 it must be said that they employ the machinery to good purpose4 ,they do much good and little harm1 and the little harm they do1 generally arises from over confidence in the universal efficacy of their methods4 ,,footnotes3 ,footnote #bi3 ,suggestive ,therapeutics1 p4 #bjf4 ,illustration ,,chapter ,,xiii4 ,a ,,new ,,system ,,of ,,mental ,,therapeutics4 ,telepathy the ,normal ,means of ,communication between ,subjective ,minds4--,perfect ,passivity required for ,therapeutic ,suggestions4--,natural ,sleep the most ,perfect ,state of ,passivity4--,hypnotic ,sleep and ,natural ,sleep identical4--,phenomena of ,dreams4--,subjective ,mind controllable by ,suggestion during ,natural ,sleep4--,illustrative ,incidents4--,passivity a ,necessity on the ,part of the ,operator4--,the ,subjective ,mind can be caused to convey ,telepathic ,messages during ,sleep4--,illustrative ,experiments4 ,the science of psycho-therapeutics is yet in its infancy4 ,thus far just enough has been learned to stimulate research4 ,it has been demonstrated that there is a psychic power inherent in man which can be employed for the amelioration of his own physical condition1 as well as that of his fellows4 ,when this is said1 nearly all the ground covered by present knowledge has been embraced4 ,it is true that many wonderful cures have been effected1 many marvellous phenomena developed4 ,nevertheless1 all are groping in the dark1 with only an occasional glimmering of distant light shed upon the subject2 and this light serves principally to show how little is now known1 compared with what there is yet to learn4 ,in one view of the situation1 however1 it may be said that much has already been accomplished4 ,in the conflict of theoretical discussion1 and by means of the various and seemingly conflicting methods of operation1 certain laws have been discovered which may serve as a basis for new experiments and new discoveries4 ,it is the province of science to collate those laws and to classify the facts whereever found1 and from them to try to reason up to the general principles involved4 ,when this is done1 fearlessly and conscientiously1 a decided step in advance will have been made4 ,some new law may then be discovered1 or at least some new method of operation may be developed1 which shall add to the general stock of knowledge of the science1 and enlarge its field of usefulness4 ,it is the object of the writer to offer a few observations in this chapter1 in a direction believed to be substantially new1 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 others4 ,before doing so it will be necessary first to state the premises upon which the conclusions are based2 and in doing this1 care will be taken not to travel outside of well-authenticated experiments4 ,the first proposition is1 that there is inherent in mankind the power to communicate thoughts to others independently of objective means of communication4 ,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 elucidation4 ,for a full treatment of the subject the reader is referred to ,phantasms of the ,living1 in which the results of the researches of that ,society are ably set forth by ,messrs4 ,edmund ,gurney1 ,f4,w4 ,h4 ,myers1 and ,frank ,podmore4 ,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 scientific1 and their works are singularly free from manifestations of prejudice or of unreasoning scepticism on the one hand1 and of credulity on the other4 ,it is confidently assumed1 therefore1 that the power of telepathic communication is as thoroughly established as any fact in nature4 ,now1 telepathy is primarily the communion of subjective minds1 or rather it is the normal means of communication between subjective minds4 ,the reason of the apparent rarity of its manifestation is that it requires exceptional conditions to bring its results above the threshold of consciousness4 ,there is every reason to believe that the souls1 or subjective minds1 of men can and do habitually hold communion with one another when not the remotest perception of the fact is communicated to the objective intelligence4 ,it may be that such communion is not general among men2 but it is certain that it is held between those who1 from any cause1 are en rapport4 ,the facts recorded by the ,society for ,psychical ,research demonstrate that proposition4 ,thus1 near relatives are oftenest found to be in communion1 as is shown by the comparative frequency of telepathic communications between relatives1 giving warning of sickness or of death4 ,next in frequency are communications between intimate friends4 ,communications of this character between comparative strangers are apparently rare4 ,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 percipients4 ,from these cases it seems fair to infer that the subjective minds of those who are deeply interested in one another are in habitual communion1 especially when the personal interest or welfare of either agent or percipient is at stake4 ,be this as it may1 it is certain that telepathic communication can be established at will by the conscious effort of one or both of the parties1 even between strangers4 ,the experiments of the ,society above named have demonstrated this fact4 ,it will be assumed1 therefore1 for the purposes of this argument that telepathic communion can be established between two subjective minds at the will of either4 ,the fact may not be perceived by the subject1 for it may not rise above the threshold of his objective consciousness4 ,but for therapeutic purposes it is not necessary that the patient should know1 objectively1 that anything is being done for him4 ,indeed1 it is often better that he should not know it1 for reasons set forth in a former chapter4 ,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 communications4 ,it needs no argument to establish the truth of this proposition4 ,it is universally known to be true1 by all who have given the slightest attention to psychological science1 that passivity on the part of the subject is the primary condition necessary for the production of any psychic phenomenon4 ,passivity simply means the suspension of the functions of the objective mind for the time being1 for the purpose of allowing the subjective mind to receive impressions and to act upon them4 ,the more perfectly the objective intelligence can be held in abeyance1 the more perfectly will the subjective mind perform its functions4 ,this is why a state of profound hypnotism is the most favorable for the reception of suggestions1 either oral or mental4 ,that this is more especially true of mental suggestions is shown by all experiments in mesmerism4 ,it may1 therefore1 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 are1 for the time being1 entirely suspended4 ,the third proposition is that there is nothing to differentiate hypnotic sleep from natural sleep4 ,startling as this proposition may appear to the superficial observer1 it is fully concurred in both by ,m4 ,libault and ,professor ,bernheim4 ,there is no fundamental difference1 says the latter1#cj between spontaneous and induced sleep4 ,m4 ,libault has very wisely established this fact4 ,the spontaneous sleeper is in relationship with himself alone2 the idea which occupies his mind just before going to sleep1 the impressions which the sensitive and sensorial nerves of the periphery continue to transmit to the brain1 and the stimuli coming from the viscera1 become the point of departure for the incoherent images and impressions which constitute dreams4 ,have those who deny the psychical phenomena of hypnotism1 or who only admit them in cases of diseased nervous temperament1 ever reflected upon what occurs in normal sleep1 in which the best-balanced mind is carried by the current1 in which the faculties are dissociated1 in which the most singular ideas and the most fantastic conceptions obtrude8 ,poor human reason is carried away1 the proudest mind yields to hallucinations1 and during this sleep--that is to say1 during a quarter of its existence--becomes the plaything of the dreams which imagination calls forth4 ,in induced sleep the subject's mind retains the memory of the person who has put him to sleep1 whence the hypnotizer's power of playing upon his imagination1 of suggesting dreams1 and of directing the acts which are no longer controlled by the weakened or absent will4 ,there are1 in fact1 many analogies between the phenomena of normal sleep and the phenomena of hypnotism4 ,for instance1 it is well known that the recollection of what occurred during hypnotic sleep is in exact inverse proportion to the depth of the sleep4 ,if the sleep is light1 the remembrance of the subject is perfect4 ,if the sleep is profound1 he remembers nothing1 no matter what the character of the scenes he may have passed through4 ,the same is true of dreams4 ,we remember only those dreams which occur during the period when we are just going to sleep or are just awakening4 ,profound sleep is dreamless1 so far as the recollection of the sleeper informs him4 ,nevertheless1 it is certain that we dream continuously during sleep4 ,the subjective mind is ever awake during the sleep of the body1 and always active4 ,our dreams are often incoherent and absurd1 for the reason that they are generally invoked by peripheral impressions4 ,these impressions constitute suggestions which the subjective mind1 in obedience to the universal law1 accepts as true2 and it always deduces the legitimate conclusions therefrom4 ,for instance1 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 snow1 or of sleigh-riding4 ,and the dream will be pleasant or otherwise just in accordance with the character of the other attendant peripheral impressions4 ,if the dreamer is in good health he will dream of pleasant winter scenes and experiences4 ,if his stomach is out of order1 or overloaded1 he will have a nightmare1 with a winter setting of ice and snow and all that is disagreeable1 dank1 and dismal4 ,as we have seen in the preceding chapters1 the subjective mind reasons deductively only from premises that are suggested to it1 whether the suggestions are imparted to it by its physical environment1 as in sleep1 or by oral suggestion1 as in hypnotism1 or telepathically1 as in the higher forms of mesmerism4 ,its deductions are always logical1 whether the premises are true or false4 ,hence the absurdity of many of our dreams2 they are merely deductions from false premises4 ,the suggestions or impressions imparted to us during sleep being the result of accidental surroundings and stimuli1 modified by the state of our health1 our mental work during the day1 and a thousand other things of which we can have no knowledge1 and which are beyond our control1 are necessarily of a heterogeneous character2 and the deductions from such premises must of necessity be incoherent and fantastic to the last degree4 ,it is obvious1 therefore1 that the subjective mind is amenable to control by suggestion during natural sleep just the same as it is during hypnotic1 or induced1 sleep4 ,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-suggestion1 and thus obviate the discomforts incident to unpleasant nocturnal hallucinations4 ,but as we are now engaged in a specific inquiry into the question of how far the subjective mind can be influenced for therapeutic purposes1 the general field of speculation must be left for others4 ,it is sufficient for present purposes to establish the proposition that the subjective mind is controllable by the power of suggestion during natural sleep4 ,recurring in this connection to the preceding proposition1 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 purposes1 the conclusion is obvious that the condition of natural sleep1 being the most perfectly passive condition imaginable1 must of necessity be the most favorable condition for the reception of telepathic suggestions for therapeutic purposes4 ,it is especially adapted for the conveyance of therapeutic suggestions1 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 consciousness4 ,indeed1 as we have before observed1 it is better that they should not4 ,the object being merely the restoration of health1 it is not necessary that the objective mind should feel1 or be conscious of1 the impressions or suggestions made4 ,it is precisely as it is in hypnotism2 the suggestions1 whether oral or telepathic1 are made to the subjective intelligence2 and1 in case of profound hypnotic sleep1 the objective mind retains no recollection of the suggestions4 ,in either case the subjective mind is the one addressed2 and that1 being the central power in control of the functions and conditions of the body1 accepts the suggestions and acts accordingly4 ,there are not wanting facts which show clearly that the power exists to convey telepathic messages to sleeping persons1 causing them to dream of the things that the agent desires4 ,as long ago as #ahai1 ,councillor ,h4,m4 ,wesermann1 of ,dsseldorf1 recorded1 in the ,archiv fr den thierischen ,magnetismus1#ca a few experiments of his own which show this to be true4 ,the following items are reproduced in ,phantasms of the ,living1#cb from the original article above mentioned3-- ,first ,experiment1 at a ,distance of ,five ,miles4--,i endeavored to acquaint my friend1 the ,hofkammerrath ,g4 7whom ,i had not seen1 with whom ,i had not spoken1 and to whom ,i had not written for thirteen years71 with the fact of my intended visit1 by presenting my form to him in his sleep1 through the force of my will4 ,when ,i unexpectedly went to him on the following evening1 he evinced his astonishment at having seen me in a dream on the preceding night4 ,second ,experiment1 at a ,distance of ,three ,miles4--,madame ,w41 in her sleep1 was to hear a conversation between me and two other persons1 relating to a certain secret2 and when ,i visited her on the third day1 she told me all that had been said1 and showed her astonishment at this remarkable dream4 ,third ,experiment1 at a ,distance of ,one ,mile4--,an aged person in ,g---- was to see in a dream the funeral procession of my deceased friend ,s42 and when ,i visited her on the next day1 her first words were that she had in her sleep seen a funeral procession1 and on inquiry had learned that ,i was the corpse4 ,here there was a slight error4 ,fourth ,experiment1 at a ,distance of ,one-,eighth of a ,mile4--,herr ,doctor ,b4 desired a trial to convince him1 whereupon ,i represented to him a nocturnal street-brawl4 ,he saw it in a dream1 to his great astonishment4 7,this means1 presumably1 that he was astonished when he found that the actual subject of his dream was what ,wesermann had been endeavoring to impress on him47 ,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 purposes4 ,the next inquiry in order is1 therefore1 as to what is the best means of conveying telepathic suggestion to the sleeping patient4 ,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 mesmerism4 ,it may1 it is thought1 be safely assumed that the phenomenon of thought-transference cannot be produced under any other conditions4 ,indeed1 it stands to reason that1 inasmuch as it is the subjective mind of the percipient that is impressed1 the message must proceed from the subjective mind of the agent4 ,in other words1 it is reasonable to suppose that1 the subjective or passive condition being a necessity on the part of the percipient or subject1 an analogous condition is a necessity on the part of the agent or operator4 ,this fact is shown1 not only in mesmerism1 but in the methods of ,christian scientists4 ,the mesmerist1 as we have seen1 quietly fixes his gaze upon the subject and concentrates his mind and will upon the work in hand1 and thus1 unknowingly1 it may be1 partially hypnotizes himself4 ,the ,christian scientist sits quietly by the patient and concentrates his mind1 in like manner1 upon the central idea of curing the patient4 ,and1 in either case1 just in proportion to the ability of the operator to get himself into the subjective condition will he succeed in accomplishing his object1 whether it is the production of the higher phenomena of mesmerism1 or the healing of the sick by telepathic suggestion4 ,if1 then1 the passive1 or subjective1 condition of the agent is necessary for the successful transmission of telepathic suggestions or communications1 or if it is the best condition for such a purpose1 it follows that the more perfectly that condition is attained1 the more successful will be the experiment4 ,as before observed1 the condition of natural sleep is manifestly the most perfectly passive condition attainable4 ,it is necessarily perfect1 for all the objective senses are locked in slumber1 and the subjective mind is free to act in accordance with the laws which govern it4 ,those laws are1 it is true1 at present but little understood2 but this much has been demonstrated1 namely1 that the subjective mind is controllable by the mysterious power of suggestion1 and is always most active during sleep4 ,theoretically1 then1 we find that the most perfect condition either for the conveyance or the reception of telepathic impressions or communications is that of natural sleep4 ,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 patient4 ,to settle this question1 we must again have recourse to the record of the labors and researches of the ,london ,society for ,psychical ,research4 ,it might well be inferred that this power must necessarily be possessed1 when we take into consideration the general law of suggestion1 coupled with the fact that the subjective mind is perfectly amenable to control by auto-suggestion4 ,if the law of suggestion is valid and universal1 the conclusion is irresistible that this power is inherent in man1 even without one experimental fact to sustain it4 ,fortunately1 we are not left to conjecture in regard to this important question4 ,the literature of psychical experiment is full of facts which are demonstrative4 ,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 patient4 ,the following experiments are recorded in ,phantasms of the ,living4#cc ,in the first case1 the ,rev4 ,w4 ,stainton ,moses was the percipient1 and he corroborates the following account1 written by the agent3-- ,one evening ,i resolved to appear to ,z at some miles' distance4 ,i did not inform him beforehand of the intended experiment1 but retired to rest shortly before midnight with thoughts intently fixed on ,z1 with whose room and surroundings ,i was quite unacquainted4 ,i soon fell asleep1 and awoke next morning unconscious of anything having taken place4 ,on seeing ,z1 a few days afterwards1 ,i inquired1 ',did anything happen at your rooms on ,saturday night8' ',yes1' replied he1 'a great deal happened4 ,i had been sitting over the fire with ,m1 smoking and chatting4 ,about #ab4cj he rose to leave1 and ,i let him out myself4 ,i returned to the fire to finish my pipe1 when ,i saw you sitting in the chair just vacated by him4 ,i looked intently at you1 and then took up a newspaper to assure myself ,i was not dreaming2 but on laying it down ,i saw you still there4 ,while ,i gazed1 without speaking1 you faded away4' ,the next case was recorded by the agent1 ,mr4 ,s4,h4,b41 at the time of the occurrence1 and his account of it is duly verified by the percipients4 ,it is as follows3-- ,on a certain ,sunday evening in ,november1 #ahha1 having been reading of the great power which the human will is capable of exercising1 ,i determined1 with the whole force of my being1 that ,i would be present in spirit in the front bed-room on the second floor of a house situated at #bb ,hogarth ,road1 ,kensington1 in which room slept two ladies of my acquaintance1--namely1 ,miss ,l4,s4,v4 and ,miss ,e4,c4,v41 aged respectively twenty-five and eleven years4 ,i was living at this time at #bc ,kildare ,gardens1 a distance of about three miles from ,hogarth ,road2 and ,i had not mentioned in any way my intention of trying this experiment to either of the above ladies1 for the simple reason that it was only on retiring to rest upon this ,sunday night that ,i made up my mind to do so4 ,the time at which ,i determined ,i would be there was one o'clock in the morning2 and ,i also had a strong intention of making my presence perceptible4 ,on the following ,thursday ,i went to see the ladies in question1 and1 in the course of conversation 7without any allusion to the subject on my part71 the elder one told me that on the previous ,sunday night she had been much terrified by perceiving me standing by her bedside1 and that she screamed when the apparition advanced towards her1 and awoke her little sister1 who saw me also4 ,i asked her if she was awake at the time1 and she replied most decidedly in the affirmative2 and upon my inquiring the time of the occurrence1 she replied1 ,about one o'clock in the morning4 ,this lady1 at my request1 wrote down a statement of the event1 and signed it4 ,this was the first occasion upon which ,i tried an experiment of this kind1 and its complete success startled me very much4 ,besides exercising my power of volition very strongly1 ,i put forth an effort which ,i cannot find words to describe4 ,i was conscious of a mysterious influence of some sort permeating in my body1 and had a distinct impression that ,i was exercising some force with which ,i had been hitherto unacquainted1 but which ,i can now at certain times set in motion at will4 ,s4,h4,b4 ,the next case of ,mr4 ,s4,h4,b4's is different in this respect1 that the percipient was not consciously present to the agent's mind on the night that he made his attempt3-- ,on ,friday1 ,dec4 #a1 #ahhb1 at #i4cj ,p4,m41 ,i went into a room alone and sat by the fireside1 and endeavored so strongly to fix my mind upon the interior of a house at ,kew 7namely1 ,clarence ,road71 in which resided ,miss ,v4 and her two sisters1 that ,i seemed to be actually in the house4 ,during this experiment ,i must have fallen into a mesmeric sleep1 for although ,i was conscious1 ,i could not move my limbs4 ,i did not seem to have lost the power of moving them1 but ,i could not make the effort to do so2 and my hands1 which lay loosely on my knees1 about six inches apart1 felt involuntarily drawn together1 and seemed to meet1 although ,i was conscious that they did not move4 ,at #aj ,p4,m4 ,i regained my normal state by an effort of the will1 and then took a pencil and wrote down on a sheet of note-paper the foregoing statements4 ,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 #ab ,p4,m41 and remain there until ,i had made my spiritual presence perceptible to the inmates of that room4 ,on the next day 7,saturday7 ,i went to ,kew to spend the evening1 and met there a married sister of ,miss ,v4 7namely1 ,mrs4 ,l474 ,this lady ,i had only met once before1 and then it was at a ball two years previous to the above date4 ,we were both in fancy dress at the time1 and as we did not exchange more than half-a-dozen words1 this lady would naturally have lost any vivid recollection of my appearance1 even if she had remarked it4 ,in the course of conversation 7although ,i did not think for a moment of asking her any questions on such a subject7 she told me that on the previous night she had seen me distinctly upon two occasions4 ,she had spent the night at ,clarence ,road1 and had slept in the front bed-room4 ,at about #i4cj she had seen me in the passage1 going from one room to another2 and at #ab ,p4,m41 when she was wide awake1 she had seen me enter the bed-room and walk round to where she was sleeping1 and take her hair 7which is very long7 into my hand4 ,she also told me that the apparition took hold of her hand and gazed intently into it1 whereupon she spoke1 saying1 ,you need not look at the lines1 for ,i have never had any trouble4 ,she then awoke her sister1 ,miss ,v41 who was sleeping with her1 and told her about it4 ,after hearing this account1 ,i took the statement which ,i had written down on the previous evening from my pocket and showed it to some of the persons present1 who were much astonished1 although incredulous4 ,i asked ,mrs4 ,l4 if she was not dreaming at the time of the latter experience2 but this she stoutly denied1 and stated that she had forgotten what ,i was like1 but seeing me so distinctly1 she recognized me at once4 ,mrs4 ,l4 is a lady of highly imaginative temperament1 and told me that she had been subject since childhood to psychological fancies1 etc42 but the wonderful coincidence of the time 7which was exact7 convinced me that what she told me was more than a flight of the imagination4 ,at my request she wrote a brief account of her impressions1 and signed it4 ,s4,h4,b4 ,one of the authors of ,phantasms of the ,living 7,mr4 ,gurney7 on one occasion requested ,mr4 ,b4 to send him a note on the night that he intended to make his next experiment of the kind1 whereupon the following correspondence ensued3-- ,march #bb1 #ahhd4 ,,dear ,,mr4 ,,gurney1--,i am going to try the experiment to-night of making my presence perceptible at #dd ,morland ,square1 at #ab ,p4,m4 ,i will let you know the result in a few days4 ,yours very sincerely1 ,s4,h4,b4 ,the next letter was received in the course of the following week3-- ,april #c1 #ahhd4 ,,dear ,,mr4 ,,gurney1--,i have a strange statement to show you respecting my experiment1 which was tried at your suggestion1 and under the test conditions which you imposed4 ,having quite forgotten which night it was on which ,i attempted the projection1 ,i cannot say whether the result is a brilliant success1 or only a slight one1 until ,i see the letter which ,i posted you on the evening of the experiment4 ,having sent you that letter1 ,i did not deem it necessary to make a note in my diary1 and consequently have let the exact date slip my memory4 ,if the dates correspond1 the success is complete in every detail1 and ,i have an account signed and witnessed to show you4 ,i saw the lady 7who was the subject7 for the first time last night1 since the experiment1 and she made a voluntary statement to me1 which ,i wrote down at her dictation1 and to which she has attached her signature4 ,the date and time of the apparition are specified in this statement1 and it will be for you to decide whether they are identical with those given in my letter to you4 ,i have completely forgotten1 but yet ,i fancy that they are the same4 ,s4,h4,b4 ,this is the statement3-- #dd ,morland ,square1 ,w4 ,on ,saturday night1 ,march #bb1 #ahhd1 at about midnight1 ,i had a distinct impression that ,mr4 ,s4,h4,b4 was present in my room1 and ,i distinctly saw him whilst ,i was quite wide awake4 ,he came towards me and stroked my hair4 ,i voluntarily gave him this information when he called to see me on ,wednesday1 ,april #b1 telling him the time and the circumstances of the apparition1 without any suggestion on his part4 ,the appearance in my room was most vivid1 and quite unmistakable4 ,l4,s4 ,verity4 ,miss ,a4,s4 ,verity corroborates as follows3-- ,i remember my sister telling me that she had seen ,s4,h4,b41 and that he had touched her hair1 before he came to see us on ,april #b4 ,a4,s4,v4 ,mr4 ,b4's own account is as follows3-- ,on ,saturday1 ,march #bb1 ,i determined to make my presence perceptible to ,miss ,v4 at #dd ,morland ,square1 ,notting ,hill1 at twelve1 midnight2 and as ,i had previously arranged with ,mr4 ,gurney that ,i should post him a letter on the evening on which ,i tried my next experiment 7stating the time and other particulars71 ,i sent a note to acquaint him with the above facts4 ,about ten days afterwards ,i called upon ,miss ,v41 and she voluntarily told me that on ,march #bb1 at twelve o'clock1 midnight1 she had seen me so vividly in her room 7whilst widely awake7 that her nerves had been much shaken1 and she had been obliged to send for a doctor in the morning4 ,s4,h4,b4 ,mr4 ,gurney adds3-- ,it will be observed that in all these instances the conditions were the same1--the agent concentrating his thoughts on the object in view before going to sleep4 ,mr4 ,b4 has never succeeded in producing a similar effect when he has been awake4 ,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 another1 not only when the percipient is awake and the agent is asleep1 but when both are asleep4 ,it is true that they do not demonstrate the proposition that the power can be employed for therapeutic purposes when both are asleep2 but the inference is irresistible that such is the case4 ,they do1 however1 demonstrate the existence of a power far greater than one would naturally suppose would be required to convey a therapeutic suggestion4 ,in the cases cited1 the impressions were brought above the threshold of the consciousness of the percipients4 ,it may well be inferred that a power sufficiently great to cause the percipient1 in his waking moments1 to see the image or apparition of the agent1 or even to dream of him when asleep so vividly as to remember the dream1 must be easily capable of imparting any thought1 impression1 or suggestion which is not required to be raised above the threshold of consciousness4 ,all that would seem to be required is that the agent1 before going to sleep1 should strongly will1 desire1 and direct his subjective entity to convey the necessary therapeutic suggestions1 influence1 or impressions to the sleeping patient4 ,,footnotes3 ,footnote #cj3 ,suggestive ,therapeutics1 pp4 #adj1 #ada4 ,footnote #ca3 ,vol4 vi4 pp4 #acf-aci4 ,footnote #cb3 ,vol4 i4 pp4 #aja1 #ajb4 ,footnote #cc3 ,vol4 i4 pp4 #ajc-aji4 ,illustration ,,chapter ,,xiv4 ,a ,,new ,,system ,,of ,,mental ,,therapeutics 7continued74 ,recapitulation of ,propositions4--,natural ,sleep the ,best ,condition attainable both for ,healer and ,patient4--,demonstrative ,experiments4--,healing at a ,distance of ,one ,thousand ,miles4--,distance no ,obstacle4--,space does not exist for the ,subjective ,mind4--,objective ,habits of ,thought the only ,adverse ,factor4--,diseases treated4--,strabismus ,cured4--,mode of ,operation4--,not a ,good ,money-making ,scheme4--,it ,promotes the ,health of the ,healer4--,a ,method of ,universal ,utility4--,self-healing its ,most ,important ,function4--,the ,power absolute4--,within the ,reach of all4--,method of ,self-healing4--,the ,patient's ,credulity not overtaxed4--,the ,example of ,christ4--,material ,remedies not to be ignored4--,advice to ,christian ,scientists4--,the ,control of ,dreams4--,practical ,conclusions4 ,it is thought that the following propositions have now been1 at least provisionally1 established3-- #a4 ,there is1 inherent in man1 a power which enables him to communicate his thoughts to others1 independently of objective means of communication4 #b4 ,a state of perfect passivity on the part of the percipient is the most favorable condition for the reception of telepathic impressions or communications4 #c4 ,there is nothing to differentiate natural sleep from induced sleep4 #d4 ,the subjective mind is amenable to control by suggestion during natural sleep just the same as it is during induced sleep4 #e4 ,the condition of natural sleep1 being the most perfect passive condition attainable1 is the best condition for the reception of telepathic impressions by the subjective mind4 #f4 ,the most perfect condition for the conveyance of telepathic impressions is that of natural sleep4 #g4 ,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 sleep4 ,the chain of reasoning embraced in the foregoing propositions seems to be perfect2 and it is thought that sufficient facts have been adduced to sustain each proposition which is not self-evident1 or confirmed by the common experience of mankind4 ,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 sleep2 and that such suggestions can be so communicated by an effort of will on the part of the healer just before going to sleep4 ,it is not proposed herein to detail the many experiments which have been made with a view of testing the correctness of this theory1 my present object being to advance the hypothesis tentatively1 in order to induce others to experiment as ,i have done4 ,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 theory1 without a single failure4 ,some very striking cures have been effected1--cures that would take rank with the most marvellous instances of healing recorded in the annals of modern psycho-therapeutics4 ,it is obvious that details of names and dates could not properly be given1 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 experiment4 ,i do not feel at liberty1 therefore1 to drag their names before the public without their consent4 ,besides1 if they were now made acquainted with the facts1 their recollection of the circumstances of their recovery would in many instances be indistinct2 and1 as a matter of course1 all of them have attributed their sudden recovery to other causes4 ,i have taken care1 however1 in many instances to acquaint third persons with intended experiments1 and to request them to watch the results2 so that ,i have the means at hand to verify my statements if necessary4 ,the first case was that of a relative who had for many years been afflicted with nervous trouble1 accompanied by rheumatism of the most terrible character4 ,he was subject to the most excruciating spasms during his nervous attacks of rheumatic trouble1 and was frequently brought to the verge of the grave4 ,he had been under the care of many of the ablest physicians of this country and of ,europe1 finding only occasional temporary relief4 ,an idea of the suffering which he endured may be imagined from the fact that one of his hips had been drawn out of joint1 by which the leg had been shortened about two inches4 ,this1 however1 had been partially restored by physical appliances before the psychic treatment began4 ,in short1 he was a hopeless invalid1 with nothing to look to for relief from his sufferings but death4 ,the treatment began on the #aeth of ,may1 #ahij4 ,two persons were informed of the proposed experiment1 and were requested to note the time when the treatment began4 ,they were pledged to profound secrecy1 and to this day the patient is not aware that he was made the subject of an experiment in psycho-therapeutics4 ,after the lapse of a few months1 one of the persons intrusted with the secret met the invalid1 and learned1 to her surprise and delight1 that he was comparatively well4 ,when asked when he began to improve1 his reply was1 ,about the middle of ,may4 ,since then he has been able at all times to attend to the duties of his profession1--that of journalist and magazine-writer1--and has had no recurrence of his old trouble4 ,of course1 this may have been a coincidence2 and had it stood as a solitary instance1 that would have been the most rational way of accounting for it4 ,but a hundred such coincidences do not happen in succession without a single break2 and more than a hundred experiments have been made by this process by myself and two other persons1 and not a single failure has thus far been experienced1 where the proper conditions have been observed4 ,in two cases the patients have not been perceptibly benefited2 but in both of those they were notified of the intended experiments1 and were profoundly sceptical4 ,but these failures cannot be charged to the account of this method of treatment1 for the simple reason that the fundamental principle of the system was deliberately violated4 ,that is to say1 the best conditions were not observed1--in that the patient was informed beforehand of what was intended4 ,in such cases the healer is handicapped by probable adverse auto-suggestion1 as has been fully explained in former chapters4 ,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 experiment4 ,failure does not necessarily follow the imparting of such information2 but when the patient or his immediate friends are aware of the effort being made in his behalf1 there is always danger of adverse auto-suggestion on the part of the patient1 or of adverse suggestion being made orally or telepathically by his sceptical friends4 ,the conditions are then no better and no worse than the conditions ordinarily encountered by those who employ other methods of mental healing4 ,i have successfully treated patients after informing them of my intentions2 but it was because ,i first succeeded in impressing them favorably1 and their mental environment was not antagonistic4 ,one fact of peculiar significance connected with the case of rheumatism above mentioned must not be omitted2 and this is that the patient was a thousand miles distant when the cure was performed4 ,others have been successfully treated at distances varying from one to three hundred miles4 ,the truth is1 as has been before remarked1 space does not seem to exist for the subjective mind4 ,experimental telepathy demonstrates this fact4 ,cases of thought-transference are recorded where the percipient was at the antipodes4 ,the only thing that operates to prevent successful telepathy between persons at great distances from each other is our habit of thinking4 ,we are accustomed to regard space as an obstacle which necessarily prevents successful communication between persons4 ,it is difficult to realize that space is merely a mode of objective thought1 so to speak1 and that it does not exist as an obstacle in the way of subjective transmission of impressions4 ,we are1 therefore1 handicapped by a want of faith in our ability in that direction4 ,in other words1 our faith is in inverse proportion to the distance involved4 ,when we can once realize the fact that distance does not exist for the soul1 we shall find that a patient can be treated as successfully by telepathic suggestion in one part of the world as another4 ,the only exception to the rule will be when the patient is at the antipodes2 for then the healer and the patient will not ordinarily both be asleep at the same time4 ,but space1 or distance between the agent and the percipient1 does not enter per se as an adverse element to modify the effects of telepathic suggestion4 ,the diseases thus far successfully treated by this process have been rheumatism1 neuralgia1 dyspepsia1 bowel complaint1 sick headache1 torpidity of the liver1 chronic bronchitis1 partial paralysis1 pen paralysis1 and strabismus4 ,the last-named case was not treated by myself1 and ,i very seriously doubt whether ,i could have commanded sufficient confidence to be successful4 ,but a lady1 whom ,i had instructed in the process1 asked me if ,i thought there was any use in her trying to cure a bad case of strabismus1 her little niece1 about ten years of age1 having been thus afflicted from her birth4 ,i unhesitatingly assured her that there was no doubt of her ability to effect a cure4 ,full of confidence1 she commenced the treatment1 and kept it up for about three months1 at the end of which time the cure was complete4 ,in this case the best conditions were rigidly adhered to1 no one but myself having been informed of the intended experiment4 ,a volume could be filled with the details of the experiments which have been made2 but as it is foreign to the purpose of this book to treat exhaustively any one phase of psychological phenomena1 but rather to develop a working hypothesis applicable to all branches of the subject1 the foregoing must suffice4 ,little need be said regarding the mode of operation1 as it is apparent from what has been said that the method is as simple as it is effective4 ,all that is required on the part of the operator is that he shall be possessed of an earnest desire to cure the patient2 that he shall concentrate his mind1 just before going to sleep1 upon the work in hand1 and direct his subjective mind to occupy itself during the night in conveying therapeutic suggestions to the patient4 ,to that end the operator must accustom himself to the assumption that his subjective mind is a distinct entity2 that it must be treated as such1 and guided and directed in the work to be done4 ,the work is possibly more effective if the operator knows the character of the disease with which the patient is afflicted1 as he would then be able to give his directions more specifically4 ,but much may be left to instinct1 of which the subjective mind is the source4 ,it seems reasonable to suppose1 however1 that if that instinct is educated by objective training it will be all the better4 ,this is1 however1 a question which must be left for future experimental solution1 not enough being now positively known to warrant a statement as to how far the healing power of the subjective mind is1 or may be1 modified by the objective knowledge or training of the healer4 ,be this as it may1 the fact remains that all men possess the power to alleviate human suffering1 to a greater or less degree1 by the method developed in the foregoing pages4 ,for obvious reasons it is not a method by which money can be made4 ,but it is pre-eminently a means of laying up treasures where neither moth nor rust can corrupt1 nor thieves break through and steal4 ,each one has it in his power to alleviate the sufferings of his neighbor1 his friend1 or the stranger within his gates2 but his compensation must consist in the consciousness of doing good1 and in the hope of that reward promised by the ,master to those who do their alms in secret4 ,there is1 nevertheless1 a practical and immediate reward accompanying every effort to heal the sick by the method herein indicated4 ,in consists in this1--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 healer4 ,it would seem that the subjective mind1 following the command or suggestions of the healer1 occupies itself with the work it is directed to do1 to the exclusion of all else2 and hence the physical environment of the sleeper fails to produce peripheral impressions strong enough to cause the dreams which ordinarily result from such impressions4 ,following the universal law1 it obeys the suggestions of the objective mind1 and persists in following the line indicated until it is recalled by the awakening of the bodily senses4 ,moreover1 therapeutic suggestions imparted during sleep inevitably react favorably upon the healer2 and thus his own health is promoted by the act which conduces to the health of the patient4 ,and thus it is that therapeutic suggestion may be likened to the quality of mercy which is not strained1 it droppeth as the gentle rain from heaven upon the place beneath2 it is twice blessed3 it blesseth him that gives1 and him that takes4 ,it is easy to foresee that when the world once understands and appreciates the wonderful therapeutic powers inherent in the human soul1 a great change will be the result4 ,when it is once understood that the power exists in every human organism to alleviate physical suffering by a method at once so simple1 so effective1 and so mutually beneficial1 it cannot be doubted that a large proportion of the ills to which flesh is heir will exist only in history4 ,the most important branch of psycho-therapeutics is1 however1 yet to be discussed4 ,it has been shown in this and former chapters that auto-suggestion plays its subtle rle in every psychological experiment4 ,it has been shown that the subjective mind of an individual is constantly controlled by the suggestion of his own objective mind4 ,this is the normal relation of the two minds2 and when that control ceases1 the person is insane just in proportion to the degree in which the objective mind has abdicated its functions4 ,this control is ordinarily exercised unconsciously to the individual4 ,that is to say1 we do not ordinarily recognize the operations of the two minds1 for the simple reason that we do not stop to philosophize upon the subject of their mutual relations4 ,but when we once recognize the fact1 we have not only arrived at the principle which lies at the foundation of all true psychological science1 but we are prepared to accept the subsidiary proposition which underlies the science of mental self-healing4 ,that proposition is1 that man can control by suggestion the operations of his own subjective mind1 even though the suggestion be in direct contravention to his own objective belief4 ,this is unqualifiedly true1 even though the suggestion may be contrary to reason1 experience1 or the evidence of the senses4 ,a moment's reflection will convince any one of the truth of this proposition4 ,it is auto-suggestion that fills our asylums with monomaniacs4 ,that long-continued and persistent dwelling upon a single idea often results in chronic hallucination1 is a fact within the knowledge of every student of mental science4 ,that it often happens that a monomaniac identifies himself with some great personage1 even with the ,deity1 is a fact within common knowledge4 ,what gives rise to such hallucinations is not so well known2 but every student of the pathology of insanity will verify the statement that auto-suggestion is the primary factor in every case4 ,the patient1 who is usually a monumental egotist to start with1 begins by imagining himself to be a great man2 and by long-continued dwelling upon the one thought he ends by identifying himself with some great historical character whom he specially admires4 ,if he is afflicted with some nervous disorder which causes him to pass easily and habitually into the subjective condition1 the process of fastening the hallucination upon his mind is easy and rapid1 and he is soon a fit subject for a lunatic asylum4 ,but1 whatever physical condition may be a necessary factor in producing such hallucinations1 the fact remains that auto-suggestion is the primary cause4 ,the subject is introduced here merely to illustrate the power and potency of auto-suggestion1 even when the suggestion is against the evidence of reason and sense4 ,it must not be forgotten that an auto-suggestion which produces a hallucination such as has been described1 operates on the lines of strongest resistance in nature4 ,if1 therefore1 such results can be produced when opposed by the strongest instincts of our nature1 how much easier must it be to produce equally wonderful results when operating in harmony with those instincts1 and1 hence1 on the lines of least resistance4 ,it is self-evident1 therefore1 that auto-suggestion can be employed to great advantage for therapeutic purposes4 ,indeed1 the power of self-help is the most important part of mental therapeutics4 ,without it the science is of comparatively little value or benefit to mankind4 ,with it goes the power to resist disease1--to prevent sickness1 as well as to cure it4 ,the old axiom1 that an ounce of prevention is worth a pound of cure1 holds good in psycho-therapeutics as well as in material remedies1 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 medicine4 ,that it can be done by any one of ordinary intelligence1 is a fact which has been demonstrated beyond question4 ,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 others4 ,and this is the secret of the permanence of their cures1 as has been fully explained in other chapters of this book4 ,the process by which it can be done is as simple as are the laws which govern the subject-matter4 ,the patient should bear in mind the fundamental principles which lie at the foundation of mental therapeutics1-- #a4 ,the subjective mind exercises complete control over the functions and sensations of the body4 #b4 ,the subjective mind is constantly amenable to control by the suggestions of the objective mind4 #c4 ,these two propositions being true1 the conclusion is obvious1 that the functions and sensations of the body can be controlled by suggestions of the objective mind4 ,the whole science of psycho-therapeutics is embraced in the foregoing propositions4 ,they contain all that a patient1 who undertakes to heal himself or to ward off the encroachments of disease1 needs to know4 ,the process of making a particular application of these principles is equally simple1 and must be obvious to the intelligent reader4 ,at the risk of repetition1 a few general directions will be given4 ,we will take1 for illustration1 a simple case of nervous headache1 and suppose that the patient resolves to cure himself4 ,he must1 first of all1 remember that the subjective mind is to be treated precisely as though it were a separate and distinct entity4 ,the suggestion must first be made that the headache is about to cease2 then1 that it is already ceasing2 and1 finally1 that it has ceased4 ,these suggestions should be made in the form of spoken words1 and they should be steadily persisted in until the desired effect is produced4 ,a constant reiteration of the declaration that the head is better will inevitably produce the desired result2 and1 when the effect is distinctly felt1 the declaration should be boldly made that the pain has entirely ceased4 ,if any remnants of the pain are felt1 the fact should be ignored1 and the suggestion persisted in that it has ceased4 ,this should be followed by the declaration that there will be no return of the symptoms2 and this should be made with an air1 tone1 and feeling of perfect confidence4 ,the only practical difficulty and obstacle in the way of success with a beginner lies in the fact that at first he lacks confidence4 ,the education of his whole life has been such as to cause him to look with distrust upon any but material remedies1 and there is a disinclination to persist in his efforts4 ,but he should remember that it is the suggestions conveyed by this very education that he is now called upon to combat1 neutralize1 and overcome by a stronger and more emphatic counter-suggestion4 ,if he has the strength of will to persist until he is cured1 he will find that the next time he tries it there will be much less resistance to overcome4 ,having once triumphed1 the reasoning of his objective mind no longer interposes itself as an obstruction1 but concurs in the truth of his suggestions4 ,he then possesses both objective and subjective faith in his powers1 and he finds himself operating on a line of no resistance whatever4 ,when he has attained this point1 the rest is easy2 and he will eventually be able to effect an instantaneous cure of his headache1 or any other pain1 the moment he finds himself threatened with one4 ,these remarks apply1 of course1 to every disease amenable to control by mental processes4 ,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 truth4 ,he is not called upon to deny the existence of matter1 nor does he find it necessary to deny the reality of the disease which affects him4 ,in short1 he is not called upon to deny the evidence of his senses1 to assert a manifest impossibility1 nor to maintain an exasperating absurdity as a condition precedent to his recovery4 ,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 recovery1 is the strongest possible evidence of the truth of the proposition that the subjective mind is constantly amenable to control by the power of suggestion4 ,for it is a fundamental truth in psycho-therapeutics that no cure ever was1 or ever can be1 effected by mental processes until the subjective mind of the patient is impressed with a belief in the efficacy of the means employed4 ,it is obvious1 however1 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 truth4 ,hence it is that1 by methods now in vogue1 both healer and patient are handicapped just in proportion to the tax laid upon their credulity4 ,the point is1 that in impressing a patient with a new scientific truth we should seek to make it as simple as possible1 and avoid anything which will shock his common-sense4 ,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 power2 and he compelled them to believe1 by publicly demonstrating that power4 ,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 disease2 that leprosy is a figment of the imagination1 and has no existence except in the mind2 or that blindness is merely blindness of the mind1 and not of the body2 and that the body itself has no existence except as a form of belief4 ,he even resorted to material remedies1 as in the case of the blind man1 when ,he spat on the ground1 and made clay of the spittle1 and he anointed the eyes of the blind man with the clay1 and said unto him1 ,go1 wash in the ,pool of ,siloam4 ,he went his way therefore1 and washed1 and came seeing4#cd ,the ,christian scientist would doubtless say that the clay and the subsequent washing in the ,pool of ,siloam did no good1 except as they acted through the mind4 ,this may be true2 but in either case it teaches a valuable lesson1 which it would be well for all classes of mental healers to remember4 ,if the clay had a curative effect1 it shows that the ,master did not disdain to employ material remedies as an auxiliary to his healing power4 ,if1 on the other hand1 it possessed no curative power1 it shows that the ,great ,healer did not hesitate to employ any legitimate means at hand to confirm and increase the faith of the patient4 ,but this is a digression which pertains rather to the general subject of mental healing than to that of self-healing1 which we are discussing4 ,it is believed that the few simple rules herein laid down will enable any one of ordinary intelligence to become proficient1 by a little practice1 in the science of self-healing4 ,it is not a mere theory1 without practice1 which has been here developed4 ,it has been demonstrated over and over again to be eminently practical1 not only as a means of healing disease1 but as a means of warding off its encroachments4 ,indeed1 its chief value will eventually be found to consist in the almost unlimited power which it gives one to protect himself from contracting disease4 ,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 him4 ,when the patient recognizes the first symptoms of approaching illness1 he should at once commence a vigorous course of therapeutic auto-suggestion4 ,he will find prevention much easier than cure2 and by persistently following such a course he will soon discover that he possesses a perfect mastery over his own health4 ,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 others4 ,indeed1 perfect rest and recuperative slumber can be obtained under almost any circumstances at the word of command4 ,dreams can be controlled in this way4 ,if one is troubled by distressing or harassing dreams1 from whatever cause1 he can change their current1 or prevent them altogether1 by energetically commanding his subjective mind to do so4 ,it is especially efficacious for this purpose to direct his subjective mind to employ itself in healing some sick friend4 ,if one habitually does this at the time of going to sleep1 he will not only be certain to obtain recuperative sleep for himself1 but he will procure that contentment and peace of mind which always result from a consciousness of doing good to his fellow-creatures4 ,the exercise of the power to heal in this way is never a tax upon the vital energies of the healer1 but always redounds to his own benefit as well as to that of the patient4 ,the reason of this is obvious4 ,the normal condition of the subjective mind during the sleep of the body and the quiescence of the objective faculties is that of constant activity4 ,this activity1 under ordinary conditions1 entails no loss of vital power on the part of the sleeper4 ,on the contrary1 that is the period of his rest and the means of his recuperation4 ,if the activities of his subjective mind are directed into pleasant channels1 his bodily rest is perfect1 and his recuperation complete4 ,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 discovered4 ,it follows the lines of nature1 in that it employs the subjective powers at a time when they are normally active2 and it employs them in such a way that the ordinary peripheral impressions1 which often disturb the sleeper and produce unpleasant dreams1 are overcome by a more potent suggestion4 ,any other method of mental healing1 where the subjective powers of the healer are called into action1 entails a certain loss of vital power on his part1 for the simple reason that subjective activity during waking moments is abnormal4 ,it is true that when the work is not carried to excess the physical exhaustion may not be perceptible2 but any ,christian scientist will testify that any great amount of effort in the line of his work produces great physical exhaustion4 ,and it is noticeable that this exhaustion ensues in exact proportion to the success of his treatment4 ,this success being in proportion to the subjective power exerted1 it is reasonable to infer that subjective activity during waking hours and physical exhaustion bear to each other the relation of cause and effect4 ,,footnotes3 ,footnote #cd3 ,john ix4 #f4 ,illustration ,,chapter ,,xv4 ,,the ,,phenomena ,,of ,,spiritism4 ,if a ,man die1 shall he live again8--,the ,problem not solved by ,spiritistic ,phenomena4--,the ,phenomena admitted4--,their ,supernatural ,origin denied4--,explained by the ,hypothesis4--,subsidiary ,hypothesis4--,an ,intelligent ,dynamic ,force4--,its ,characteristics4--,limited by ,medium's ,intelligence4--,it is controlled by ,suggestion4--,phenomena fail in ,presence of ,scepticism4--,reasons4--,mediumistic ,frauds4--,the ,primary ,lesson in ,spiritistic ,investigation4--,mediums not necessarily dishonest4--,their ,honest ,belief in the ,phenomena4--,suggestion explains all4--,illustrations from ,hypnotism4--,convincing ,character of ,alleged ,communications4--,telepathic ,explanations4--,general ,conclusions4 ,the next subject which claims our attention in connection with the hypothesis under consideration is that of modern spiritism4 ,it is approached with much diffidence and some misgivings1 not because of any doubt as to the applicability of the hypothesis to the vast range of so-called spiritual phenomena1 but because of the transcendent interest and importance of the subject to all mankind4 ,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 soul1 and that by means of such phenomena they can be put into communication with the spirits of the loved ones who have gone before4 ,the fact cannot be ignored that there are millions of stricken hearts whose wounds have been healed by the consolation afforded by that conviction4 ,the great question1 ,if a man die1 shall he live again8 has been by these phenomena satisfactorily answered for many whom revealed religion failed to satisfy1 for many whose reasoning powers have failed to grasp the logic of the theologian4 ,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 ,writ2 and if in the perusal of the following pages such doubt arises1 the reader is begged to discriminate between the question of the validity of evidence and the question of fact4 ,for1 be it remembered1 ,i shall not undertake to prove that the souls of men do not live after the death of the body4 ,that question stands just where it has always stood4 ,it is a problem which1 outside of revelation1 is no nearer a solution than it was when ,job propounded the momentous question4 ,neither will ,i undertake to say that the spirits of the dead do not and cannot communicate with the living4 ,i do not know4 ,but ,i do undertake to say1 and will attempt to prove1 that the phenomena of spiritism1 so-called1 do not constitute valid evidence of the ability of spirits of the dead to hold intercourse with the living4 ,in doing so1 no attempt will be made to deny the phenomena of spiritism4 ,on the contrary1 ,i shall not only admit the possibility of every phenomenon alleged by any respectable number of reputable witnesses to have occurred1 but ,i shall also assume the substantial accuracy of the general statements made by spiritists regarding the leading phenomena of spiritism4 ,but ,i shall attempt to explain their origin on other grounds than the supposition that they are caused by the spirits of the dead4 ,in other words1 ,i admit the alleged phenomena1 but deny the alleged cause4 ,i will not waste time1 however1 by attempting to prove by experiments of my own1 or of others1 that such phenomena do occur4 ,it is too late for that4 ,the facts are too well known to the civilized world to require proofs at this time4 ,the man who denies the phenomena of spiritism to-day is not entitled to be called a sceptic1 he is simply ignorant2 and it would be a hopeless task to attempt to enlighten him4 ,i shall indulge in the hope1 however1 that by explaining the origin of the phenomena on rational principles1 and thus removing them from the realm of the supernatural1 those who now assume to be sceptical may be induced to investigate for themselves4 ,it is easy to deny the existence of that for which we cannot account by reference to known laws1 and it is easy to believe in that which can be thus explained4 ,this is especially true in regard to phenomena which are popularly attributed to a supernatural origin4 ,modern scientists have an easy way of treating such phenomena1 which consists in denying their existence and refusing to investigate4 ,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 familiar4 ,and such a proceeding would be no more senseless than1 at this day1 to deny the phenomena of spiritism4 ,in justice1 however1 to those scientists who have sought to investigate the subject1 and have failed to witness the phenomena promised1 it must be said that in many instances their failure is attributable1 not to any fault of their own1 or lack of earnest purpose on their part1 but to a want of knowledge of the fundamental laws which pertain to the production of such phenomena4 ,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 book1 to which the reader is referred4 ,but at the risk of repetition they will be restated in their proper place in this chapter1 as they pertain to the subject of so-called spirit phenomena4 ,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 discussed2 and the fundamental propositions of our hypothesis apply with equal force to them all4 ,again1 the reader is asked to recall those propositions1 in order that their force and logical sequence may remain clear to his mind in this connection4 ,they are3-- #a4 ,the mind of man is dual in its nature1--objective and subjective4 #b4 ,the subjective mind is constantly controlled by suggestion4 ,these two propositions would seem to have been so well established as to need no further elucidation at this time4 ,the subsidiary proposition1 which applies to the phenomena under consideration1 is that1-- #c4 ,the subjective mind1 or entity1 possesses physical power2 that is1 the power to make itself heard and felt1 and to move ponderable objects4 ,this may seem at first glance to be begging the question2 but its truth must be assumed provisionally1 for the sake of the argument which follows4 ,it will readily be seen that if those three propositions can be established1 all the physical phenomena of spiritism can be accounted for on the ground that living man possesses inherently the power to produce them4 ,and this is the position which we must assume1 for it appears to be the truth4 ,it must be acknowledged by all who have witnessed1 under test conditions1 any of the physical phenomena1 that there is a dynamic force residing somewhere that is capable of moving ponderable objects without physical contact1 and that this force1 whatever it is1 or from whatever source it emanates1 possesses intelligence1 oftentimes to a remarkable degree4 ,now1 this intelligent force either emanates from the spirits of the dead1 or it does not4 ,if it does not1 it necessarily follows that it emanates from the living4 ,that this last supposition is the true one is evidenced by many of the characteristics of the intelligence which it manifests1 among which the following are prominent3-- ,it is essentially a human intelligence1 and neither rises above nor sinks below the ordinary intelligence of humanity4 ,the intelligence is always on a level with that of the medium through whom it manifests itself4 ,that is1 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 mind4 ,that it often rises above the medium's known objective intelligence1 is well known and admitted4 ,but we have already seen what remarkable powers the subjective mind possesses in certain lines of intellectual activity1 and with what limitations it is hedged about2 and we find that the intellectual feats of mediums possess all the characteristics belonging to subjective intelligence1--the same wonderful powers1 and the same limitations4 ,that so-called spirit communications always correspond to the nature of the medium's mind and character1 and are limited by his capacity1 is admitted by all the ablest writers on spiritism2 and their greatest ingenuity is taxed to account for the fact4 ,alleged communications from the greatest philosophers who have gone before1 amount to the merest twaddle when filtered through an ignorant medium4 ,again1 we find that the intelligence is controllable by the power of suggestion4 ,this is shown in the readiness with which spirits can be made to respond to calls made upon them1 whether they have any real existence or not4 ,it is well known that any one can as readily obtain a communication from an imaginary person as from a real one1 from a living person as from the dead1 providing the medium does not happen to know the facts4 ,the writer has had frequent and very affectionate communications from an imaginary dead sister1 and has occasionally had a very touching communication from himself1 the medium believing the name to represent a dead brother4 ,the fact that he never had either brother or sister made the communication all the more convincing4 ,this perfect amenability to control by suggestion is evinced in another most remarkable way4 ,it is well known to every person who has been in the habit of attending spiritual sances how necessary it is that harmonious conditions should prevail4 ,the very presence of an avowed sceptic will often prevent any manifestations4 ,it frequently happens that some one present remarks1 in a despairing tone1 that he does not expect any manifestations1 because it always happens that when ,i am present no communications can be had4 ,when such a remark is made1 the chances are ten to one that the spirits will refuse to respond4 ,why this happens1 spiritists have laboriously attempted to explain1 but never satisfactorily1 except to themselves4 ,the fact that a spirit1 possessing sufficient power to move a table1 raise a piano to the ceiling1 or levitate the medium1 should be paralyzed in presence of one who does not believe in spirits1 is simply inexplicable1 except upon the one hypothesis1 namely1 that the power evoked is that of the subjective mind of the medium1 which is amenable to control by the mysterious power of suggestion4 ,it is inconceivable that the spirit of ,napoleon ,bonaparte1 who1 when living1 swayed the destinies of nations1 used kings and popes as his puppets1 and led his hosts to successful battle against the combined armies of ,europe1 should1 when dead1 shrink1 abashed and powerless1 in presence of some one man who happens not to believe in spiritism4 ,but it can be readily understood how a sance 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 medium1 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 presence4 ,it is in strict accordance with the universal law of suggestion that such should be the result4 ,it is this constant amenability to control by suggestion which always hampers mediums when they are giving test sances in the presence of sceptical investigators2 and ,i undertake to say that no medium ever was1 or ever can be1 powerful enough to produce his phenomena under test conditions in presence of a hostile and aggressively sceptical investigating committee4 ,it is no fault of the medium that this is the case1 and it is no test whatever of the genuineness of his phenomena4 ,but it is presumptive1 if not conclusive1 evidence that the source of his phenomena resides within himself1 and hence is amenable to the universal law which governs the action of all subjective intelligence and power4 ,neither is it any reflection upon the sincerity of the investigator that he fails to witness the phenomena that have been promised4 ,his ignorance of the law which governs the subject-matter1 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 prejudices1 leads him unwittingly to place an insuperable barrier in the way of success4 ,it unfortunately happens that many professional mediums1 despairing of success in producing the genuine phenomena1 and more than ordinarily anxious to earn the reward of success1 will1 under such circumstances1 resort to fraud and legerdemain4 ,the temptation to do so is great when he reflects upon how much is at stake1 the immediate monetary reward promised being the least consideration4 ,his professional pride1 his love of approbation1 his hope of future fame and emolument in case he succeeds in convincing a sceptical scientific investigator1--all operate to constitute a temptation too great to be always successfully withstood4 ,besides1 he knows that1 under favorable conditions1 he can produce the genuine phenomena1 that he has produced them again and again1 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 existence4 ,in this connection it may be well to state what must already be obvious to the intelligent reader2 namely1 that the only way to secure the production of genuine phenomena is1 first1 to secure the confidence of the medium by assuming to be in hearty sympathy with him1 and by giving him to understand that you thoroughly believe in his honesty and his power to produce genuine phenomena4 ,give him all the time he wants1 and assure him that you are in no hurry2 remembering always that quiet passivity and undisturbed serenity of mind on the part of a medium is an indispensable prerequisite to success1 not only in producing the phenomena1 but in entering the subjective condition4 ,it is precisely the same in this respect as it is in hypnotism4 ,the condition of the medium1 when in a trance or partial trance1 is precisely the condition of a hypnotized person1 and he is subject to the same laws1 and the same conditions are necessary and indispensable to his success4 ,every hypnotist knows that it would be madness to antagonize a hypnotic subject by suggesting to him in advance that he is an impostor1 or that hypnotic phenomena are mere humbug1 and then expect to hypnotize him and produce the phenomena4 ,when investigators realize this one fact they will have taken the primary lesson in spiritistic investigation4 ,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 imposture1 and all subjects are mere pretenders4 ,and yet one who investigates hypnotism in that way does1 in effect1 precisely what the sceptical investigator of spiritistic phenomena does when he avows his scepticism to the medium in advance4 ,if investigators would observe the rule here suggested1 and always endeavor to put the medium at his ease and accede to all the conditions prescribed by him1 instead of insisting upon test conditions of their own devising1 they would soon find that they would witness all the phenomena desired1 and under conditions that preclude the possibility of fraud or legerdemain4 ,any other course almost of necessity defeats the object sought4 ,it will be seen1 therefore1 that a failure to produce phenomena at a given time does not necessarily indicate fraud on the part of the medium2 and in strict justice to professional mediums1 who as a class have been brought into disrepute by the fraudulent practices of some of their number1 it must be said that the detection of a medium in fraudulent practices does not per se prove that he was consciously guilty2 for it is an undoubted fact that when a medium is unconscious1 and his subjective mind is in control1 it often acts capriciously1 and presumably fraudulent practices might be indulged in without the objective knowledge or consent of the medium4 ,therefore1 until the laws governing the subject-matter are better understood1 we should extend the broadest charity over the professional medium1 except in cases where it is discovered that the paraphernalia necessary for the perpetration of fraud have been prepared by the medium in advance4 ,at this point the question will naturally be asked1 ,how can a medium1 professional or otherwise1 be entitled to credit for honesty1 who represents himself as being able to hold communion with the spirits of the dead1 or to be an instrument through which communications from spirits of the dead can be obtained1 if1 in point of fact1 such communications have their origin wholly within his own personality8 ,this is perhaps the most pertinent and the most far-reaching question that could be formulated in regard to the hypothesis under consideration4 ,if it could not be fairly answered from a purely scientific standpoint1 our hypothesis would not be worthy of further discussion2 for it is simply impossible to presuppose that all the immense number of mediums1 professional and private1 who may be found in all ranks of society throughout the civilized world1 are deliberately and consciously perpetrating a fraud upon mankind4 ,on the contrary1 ,i here take occasion to say that there is no system of religious belief which is so thoroughly fortified by facts as that of spiritism1 when its phenomena are viewed from the standpoint of the investigator who is unacquainted with the latest scientific discoveries in the domain of experimental psychology4 ,but with that knowledge in possession1 the evidential value of the phenomena of spiritism is vastly depreciated1 and the high character of the medium for truth and sincerity loses all its weight as a factor in the case4 ,the intelligent reader has already anticipated the answer to the foregoing question4 ,it is simply this3 that the subjective mind of the medium1 being controlled by suggestion1 believes itself to be the spirit of any deceased person whose name is suggested4 ,it has been educated to that belief through the objective education and environment of the individual4 ,it is1 by the laws of its being1 absolutely controlled by the objective belief of the medium1 and the suggestions embraced in that belief4 ,it is true that it often acts capriciously and independently1 but it is always in pursuance of the auto-suggestion or belief of the medium that it is an extraneous and1 therefore1 an independent power4 ,no one who has witnessed even the stage exhibitions of the phenomena of hypnotism will doubt the substantial truth of this proposition4 ,an intelligent subject can be made to assume any number of characters1 diverse as the antipodes1 and in each one he will imitate the original in thought1 word1 and action with perfect fidelity1 so far as he knows the character1 habits1 and idiosyncrasies of the individual personated1 firmly believing himself to be the individual he represents4 ,he may1 with the same facility1 be transformed into an angel or a devil or an animal2 and he will never doubt the truth of the suggestion1 or fail to act the character suggested1 so far as it is physically possible4 ,these facts are well known to all hypnotists1 as well as to all who witness the common stage exhibitions of the phenomena4 ,some stage hypnotists have much difficulty in preventing their subjects from exhibiting spiritistic phenomena on the platform4 ,this was a common experience of ,professor ,cadwell1 an ,american performer1 who was himself a spiritist4 ,when it became known to his audiences and subjects that the latter were liable to be controlled by spirits1 the trouble became very marked1 and the professor was greatly annoyed by the frequency with which his subjects were seized upon by passing spirits1 and made to receive communications and perform other antics in the name of the spirits of their dead acquaintances4 ,the phenomena exhibited through these subjects were identical with those shown through ordinary mediums1 and indeed some of his best subjects afterwards became successful professional mediums4 ,that the liability of the professor's subjects to lapse into mediumship was the result of suggestion is shown by the fact that ,professor ,carpenter1 who was ,cadwell's pupil1 and operated by his methods1 and was in every sense his peer as an operator1 never had any trouble with mediumistic phenomena1 for the simple reason that he was careful to avoid suggesting the idea to his subjects that such a thing was possible4 ,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 spirits4 ,of course it may be said that the spirits do actually take possession of a hypnotic subject when permitted to do so1 and that it is the genuine control of spirits after all4 ,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 one1 and from an imaginary person as from a real one1 by merely making the proper suggestion4 ,the same is true of any medium1 for that matter1 as will presently be shown4 ,it is obvious1 therefore1 that the universal law of suggestion operates upon the subjective mind of a medium with the same force and certainty as upon all others4 ,he is in the subjective1 or hypnotic1 condition4 ,the suggestion that he is about to be controlled by the spirits of the dead is ever present to his mind1 and is all potent4 ,it is a part of his education4 ,it is his religious belief4 ,no other explanation of the mysterious phenomena is known to him4 ,he knows only that he is moved by a power1 an intelligence1 over which he exerts no conscious control4 ,it gives utterance to thoughts beyond his comprehension1 and possesses knowledge of matters of which he consciously knows nothing4 ,his conclusion is1 first that the intelligence is something extraneous to his personality1 and secondly that it must be that of an inhabitant of another world4 ,from his standpoint it is the only rational conclusion4 ,his hereditary belief in the immortality of the soul confirms it4 ,his reading of the ,bible sanctions the belief in the power of spirits to hold communion with the living4 ,his hope of a life beyond the grave1 and his longing to hold communion with the loved and lost1 combine to give his conclusions a welcome reception in the chambers of his mind4 ,a more potent suggestion was never forced upon the subjective mind of man than this2 and in obedience to the universal law1 it must be believed by the medium's subjective mind1 and acted upon accordingly4 ,and the subjective mind does believe the suggestion most implicitly4 ,if it did not1 the law of suggestion would have no place in experimental psychology1 and all the conclusions deducible therefrom would have to be revised4 ,so believing1 it follows that1 when questioned1 it will unhesitatingly affirm that it is the spirit of whatever person is suggested2 and so far as the medium knows the character or antecedents of the spirit invoked1 that spirit will be personated with all the preternatural acumen characteristic of subjective mental activity4 ,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 perfect1 their conviction rises to the dignity of a certainty1 in their estimation1 when the supposed spirit begins to forward alleged communications from the hypothetical border-land of another world4 ,they find that his alleged control is able to tell them secrets which they supposed to be safe in their own custody1 or perhaps only known to themselves and the deceased whose spirit has been invoked4 ,he will describe the character and personal appearance of deceased persons whom it was impossible that he should have known in life1 sometimes even giving their names and ages2 he will tell of incidents in their career known only to the person for whose benefit the communication is given4 ,if the sitter is sceptical1 and has learned something of telepathy1 his ready objection is that all this is mind-reading4 ,but presently the medium will describe some one of whom the sitter has not thought for years1 who was utterly unknown to the medium1 and of whom he never heard4 ,it is then that the sitter is confounded4 ,his telepathic explanation is exploded1 for he was not thinking of the deceased at all2 it could not1 therefore1 be mind-reading1 he declares1 with all the enthusiasm of a new convert whose last objection has been answered4 ,there is no more common or popular explanation of certain phases of spiritistic phenomena than attributing them to mind-reading4 ,when a medium relates to you incidents of your life of which you know he has no previous knowledge1 the most obvious explanation is that he reads your mind1--that is1 if you do not believe that he is controlled by spirits2 and you are undoubtedly right4 ,but when he tells you of things that you had forgotten1 and describes persons of whom you are not thinking1 you jump to the conclusion that thought-reading does not explain that particular phenomenon4 ,and it is just here that you make a mistake1 for the reason that you do not understand the first principles of mind-reading4 ,but when it is once understood that mind-reading is the communion of two subjective minds1 and that the objective or conscious thoughts of the sitter have no necessary effect upon the character of the communications1 it will be seen that the fact that the sitter was not consciously thinking of the person described1 or had forgotten the incident recalled1 has no evidential value whatever4 ,the sitter may or may not be thinking consciously of the subject of the communication2 he may even be endeavoring to cause the medium to speak of some particular one with whom he earnestly desires to communicate4 ,it makes no difference whatever1 for it is the uppermost thought of the subjective mind that is read1 and of that the sitter has neither knowledge nor conscious control4 ,that the medium relates incidents of the sitter's life which he had forgotten until reminded of them1 is not at all strange or unaccountable1 when we remember that the memory of the subjective mind is perfect4 ,neither is there any evidential value in the fact that the sitter cannot remember an incident related by the medium2 for he must remember that objective memory retains little1 comparatively1 of the incidents of life1 while the subjective mind retains all4 ,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 medium1 it is not necessary to presuppose that he is dishonest or insincere when he attributes it to disembodied spirits4 ,in the absence of knowledge on his part of the recent discoveries in psychological science1 he has the best of reasons for so believing1 for up to the present time no other hypothesis has been advanced which will account for all the phenomena on any other rational supposition4 ,but the two great laws--duality of mind and suggestion--clear away the greatest stumbling-block in the way of scientific investigation of this1 the greatest problem of the ages4 ,it is now no longer necessary to deny the phenomena1 since they can all be accounted for on scientific principles1 outside the domain of the supernatural4 ,it is no longer necessary to consider the spiritual medium either a fool or an impostor1 since the phenomena are genuine1 and their explanation on scientific principles is impossible1 except in the light of very recent discoveries in psychic science4 ,having set forth the fundamental principles underlying the production of so-called spirit phenomena1 we will now proceed briefly to examine their various phases and leading characteristics1 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 considered4 ,illustration ,,chapter ,,xvi4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,various ,classes of ,phenomena4--,clairvoyance4--,its ,field not yet clearly defined4--,telepathy invades its ,ancient ,domain4--,simple ,experiments in ,telepathy4--,their ,significance4--,telepathic ,power in ,mediums4--,telepathic ,visions4--,a ,typical ,sance4--,wonderful ,exhibition of ,telepathic ,power4--,an ,affecting ,interview of the ,sitter with ,himself4--,deductions4--,visions of ,inanimate ,things as well as of ,deceased ,persons4--,spirit of the ,jack of ,clubs4--,subjective ,memory4--,spirit ,identity4--,allan ,kardec's ,observations4--,his ,illogical ,conclusions4--,his ,supreme ,test4--,telepathic ,explanation4--,four ,ways of explaining his ,test ,case4 ,there are several ways by which the operations of the subjective mind can be brought above the threshold of consciousness4 ,when this is done by any one of the various methods1 a phenomenon is produced4 ,each of these phenomena has been1 at some time in the history of mankind1 attributed to the agency of disembodied spirits4 ,the leading phenomena above alluded to are clairvoyance1 clairaudience1 telepathy1 mesmerism1 or hypnotism1 automatic writing1 percussive sounds 7spirit-rapping71 movement of ponderable bodies 7table-tipping71 and phantasmic appearances4 ,of these1 clairvoyance1 telepathy1 and hypnotism have generally ceased to be regarded as proceeding from supernatural agencies4 ,they are now recognized as powers inherent in mankind1 and1 as will be seen1 are largely employed to explain other phenomena4 ,of clairvoyance little will be said1 for the reason that it is still an open question among scientists who have been1 and are still1 investigating the subject1 whether independent clairvoyance exists as a power of the human mind4 ,sufficient evidence has not been brought to my attention to demonstrate its existence4 ,certainly the great bulk of phenomena which are popularly regarded as evincing clairvoyant power must now be referred to telepathy4 ,it must be said1 however1 that many phenomena have been produced which cannot at present be accounted for on any other hypothesis than that of independent clairvoyance4 ,yet it is not impossible that1 when the laws of telepathy are better understood1 all so-called clairvoyant phenomena may be referred to that agency4 ,for the purposes of our argument1 however1 it is not specially important that the distinction should be clearly drawn between the two1 inasmuch as telepathy1 which is an undoubted power of the subjective mind1 sufficiently explains all the so-called spiritistic phenomena involving the perception by the medium of facts not within his own experience or his previous knowledge4 ,i will therefore first treat of those phenomena the mysteries of which are directly and primarily referable to telepathy4 ,a very simple experiment will enable almost any one to demonstrate telepathic power4 ,let a person be securely blindfolded1 by taking a pair of kid gloves1 folding them into pads1 placing them over his eyes1 and binding them on by means of a handkerchief4 ,then let a circle be formed by a few persons1 with their hands joined1 the percipient forming one of the circle4 ,let a card be selected at random from a pack1 taking care that no one sees any other card of the pack1 even for an instant1 until the experiment is over4 ,then place the card in plain sight of all but the percipient1 and let them fix their minds and gaze upon the card1 and in silence await the result4 ,in the mean time the percipient should be and remain in a perfectly passive and tranquil frame of mind1 and simply watch for visions4 ,he will soon begin to see indistinct objects floating in the darkness1 and these objects will presently begin to form themselves into shapes more distinct4 ,they may be evanescent1 and disappear at intervals2 but they will soon return in still more definite form1 and will eventually assume some shape that will suggest the card selected4 ,it may be that a vision of the whole card will be presented1 exactly as it is1 or it may be that there will be a sort of allegorical representation of it4 ,for instance1 in an experiment tried in presence of the author the ten of diamonds had been selected4 ,instead of seeing a vision of the card1 there was an appearance of ten real diamonds1 arranged in rows corresponding to the rows of spots on the card1 each one sending forth rays of light and scintillations of color4 ,as it was the first experiment the percipient had ever tried1 he was at a loss to know the meaning1 if it had any1 of the vision2 but as it persisted in coming1 he finally ventured to remark1 hesitatingly1 that he had an impression of the ten of diamonds4 ,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 received4 ,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 consciousness4 ,the history of mankind is full of illustrations of this fact4 ,when the next card was selected1 the percipient saw the vision of a single heart spot floating in the darkness1 unattached to anything like a card2 whereupon he ventured to name the ace of hearts1 which was correct4 ,in all1 five cards were selected at this sitting1 and each one was named correctly1 with the exception of the last1 which was the five of spades4 ,the five of clubs was named2 but the percipient explained his mistake by saying that one-half of each spot was concealed from his view1 namely1 the points of the spade spots1 which appeared to be thrust into the darkness1 so to speak1 leaving only the handle end of the spades exposed to view4 ,as that half of the spade spot corresponds exactly to the corresponding half of a club spot1 the mistake was natural1 and was really of as great1 if not greater1 evidential value than if the card had been correctly named4 ,others of the company tried the same experiment1 generally without physical contact with any one else1 and each one was able to name some of the cards correctly4 ,but no one was able to name correctly a card which was not seen by some one else1--which showed clearly that the power to see the card resulted from telepathy1 and not from independent clairvoyance4 ,it should be here stated that there were six in the company1 each one of whom tried the experiment1 and each scored a sufficient number of successes to remove the result from the domain of coincidence4 ,these experiments were as simple as could well be devised1 and to the unreflecting mind may seem trifling4 ,but ,i shall endeavor to show that they possess unmeasured significance4 ,before proceeding to do so1 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 messages4 ,they are often seen by the percipient as plainly as the objective reality could be seen2 and events are depicted by means of visions that re-enact the scenes1 with all the characters and actors represented1 as perfectly as the reality itself4#ce ,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 knowledge4 ,we will consider1 for this purpose1 the case of a medium who develops no physical phenomena1 but who simply receives his visitor1 tells him of the events of his past life1 describes his spirit-friends1 conveys oral communications from them1 and occasionally drops into prophecy4 ,the visitor may or may not be a professed believer in spiritism2 but the fact that he is there to consult a medium shows a faith sufficient for the purpose in view1 and propinquity places his subjective mind en rapport with that of the medium4 ,we will suppose that this is the first time that the two have met1 and that the medium is entirely unacquainted with the character1 the antecedents1 or the deceased friends of the sitter4 ,the first thing that the medium does is to become wholly or partially self-hypnotized4 ,he may go into the state only partially1 and appear to the visitor to be in his normal condition4 ,he may1 and probably does1 believe that his control takes possession of his body and talks through him2 he has1 as we have already seen1 every reason for this belief4 ,he is taken possession of by some unseen force1 is guided by some unseen intelligence which possesses powers and attributes of which he is not conscious in his normal condition4 ,he has no other hypothesis to account for the extraordinary manifestations of which that intelligence is the source4 ,to make assurance doubly sure1 the intelligence tells him that it is the spirit of some deceased person1 and gives him a detailed and very plausible account of itself4 ,he is forced to believe the statements of his subjective entity1 for he knows no reason for believing otherwise1 and it1 in turn1 is compelled by the laws of its being to believe itself to be what it represents2 for the suggestion has been made to it that it is the spirit of a deceased person4 ,that suggestion having been made in a general way1 to begin with1 his subjective mind will proceed to fill in the details in some way with marvellous acumen1 and with such logical circumstantiality of detail as to deceive the very elect4 ,it is just as it is in the case of a hypnotized person1 who1 in pursuance of a post-hypnotic suggestion1 having done some absurd act1 when questioned as to why he did it1 will1 on the instant1 invent some reason so plausible that the act will seem perfectly natural to one who does not know its origin4 ,again1 the subjective mind of the sitter is also controlled by a suggestion1 more or less strong1 that spirits of the dead are about to be invoked2 and it is also ready with its logical deductions from the premises suggested1 and will perform its part in the sance with the same alacrity and acumen4 ,here1 then1 we have two subjective minds en rapport1 and the telepathic conditions for a successful sance are established4 ,the shrewd and successful medium usually begins by making some very complimentary remarks concerning the character and mental attributes of the sitter4 ,this puts the latter at his ease1 and gives him an exalted opinion of the good sense and judgment of the medium4 ,some incidents of the sitter's life may then be related1 and his occupation indicated4 ,it will generally be done in terms such as indicate the fact that the medium obtains his impressions by means of visions4 ,for instance1 the writer once heard a medium in ,new ,york city describe the occupation of an examiner in the ,united ,states ,patent ,office4 ,the two had never met before1 and did not know of each other's existence ten minutes before the sance4 ,even the name of the sitter had been withheld from the medium1 for the purpose of testing her telepathic powers1 and for the further purpose of convincing one of those present that spirits of the dead had nothing to do with the manifestations4 ,the members of the party introduced each other by fictitious names1 and talked spiritism to the medium until harmonious conditions were established1 when the sance began4 ,i see an immense building1 she began1 with a great number of rooms in it4 ,in one of these rooms ,i see you1 seated at a large desk1 with a great many papers upon it4 ,i see drawings1 apparently of machinery1 spread out upon the desk before you4 ,it seems to me that you must have something to do with patent rights4 ,she was informed that her conjecture was thus far correct4 ,it should here be remembered that a medium should always be encouraged by a frank acknowledgment when he is correct4 ,it encourages him1 puts him at his ease1 and constitutes a suggestion that he is able to perceive the truth in reference to that particular person2 and1 consequently1 helps him to proceed correctly with other manifestations4 ,but1 continued the lady1 this is not your only occupation4 ,i see you in your library at home1 surrounded by books and manuscripts4 ,you appear to be writing a book4 ,she then went on to describe correctly all the bookcases and other furniture in the room1 and then said1-- ,i see the pathway by which you have arrived at your present conclusion in reference to the subject of your book4 ,it is all strewn with rubbish and weeds1 all of which you have thrown aside4 ,but you see a great light ahead1 and are pursuing that with perfect confidence and steadiness of purpose4 ,am ,i in the right path8 inquired the examiner4 ,i cannot tell1 for ,i cannot perceive the subject on which you are writing4 ,i think you are1 however1 for the light ahead seems so clear4 ,after a pause she added1-- ,you are making one mistake4 ,you think that you are doing it all yourself4 ,but you are not4 ,you are constantly guided by a great spirit4 ,who is he8 was asked1 with all the greater interest because the gentleman was writing a book1 and1 like every other author1 felt that he had perceived a great light2 moreover1 if he was sure of anything connected with it1 he was sure that he was doing it himself1 without the aid of any spirit or spirits4 ,give me the name of my spirit friend and guide1 he added4 ,i cannot do that to-day1 she replied1 with the true commercial instinct of the professional medium2 come to-morrow1 and ,i will try to give you the name4 ,accordingly1 the same party visited her the next day1 when she made every effort to obtain the name1 but without success4 ,it should be stated here that the lady was a slate-writing medium4 ,communication after communication was written1 but without signature1 and all efforts to obtain the name were futile4 ,finally the gentleman said1 in an aside apparently not intended for the ears of the medium1 ,i think ,i know who it is4 ,it must be either ,a ,b naming a living friend in ,washington1 or my brother1 ,c ,d giving his own name1 for he had no brother1 living or dead4 ,immediately a communication was written out1 signed by the supposed spirit brother1 announcing the fact that he1 and he alone1 was the inspiring power in charge of the literary work named1 that he was the guardian spirit of the gentleman1 over whom he was constantly watching1 etc4 ,the emotions created by the affecting terms of the communication can be imagined when it is stated that all present1 save the medium1 knew that the name was that of the sitter1 and that he never had a brother4 ,but these emotions quickly gave place to wonder and admiration when it was discovered that the signature was an almost exact reproduction of his own1 with all its salient peculiarities faithfully reproduced4 ,comment upon this wonderful admixture of genuine telepathic power and conscious or unconscious fraud will not be indulged in1 save to remark that the first day's proceedings exhibited marvellous telepathic power under the most perfect test conditions4 ,as to the second day's performance1 it need only be said that if the communication had been from a genuine spirit1 struggling in vain to remember his own name1 it shows that even spirits are controlled by the subtle power of suggestion2 for he had no hesitation in assuming the name of the sitter when that name was suggested1 and he so completely identified himself with that person as to reproduce his signature with marvellous accuracy4 ,it may be said that a fraud was perpetrated upon the medium4 ,to this the plea of guilty must be entered1 together with a plea of extenuating circumstances1 in that it was done in pursuit of scientific truth4 ,whether the interests of truth were subserved1 the reader must judge for himself4 ,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 independent1 disembodied spirit4 ,conceding the inherent power in mankind to convey and receive telepathic communications1 it must be evident that telepathy is a sufficient explanation of what occurred the first day4 ,it is true that the medium thought that the information thus obtained was conveyed to her by disembodied spirits4 ,but that does not change the facts2 and when a phenomenon is explicable by reference to known natural laws1 we have neither occasion nor logical right to seek an explanation in the realm of the supernatural4 ,the second day's performance is as easily explicable under the well-known laws of hypnotism4 ,the medium was in a partially hypnotic state1 her subjective mind was active and in control of her physical powers1 and was necessarily perfectly amenable to control by suggestion from any source4 ,in obedience to the law of auto-suggestion1 it believed itself to be a disembodied spirit4 ,it acted in that capacity far enough to write communications of the standard1 indefinite character common to such productions1 but could give no name1 for the simple reason that there was no name to give1 and none had been suggested4 ,but the instant a name was suggested it seized upon it1 and1 in pursuance of the suggestion that it represented the sitter's brother1 wrote just such a communication as the logic of the situation dictated1 believing1 without a doubt1 that it was actually the spirit of the deceased brother of the sitter4 ,it may be asked why1 if the medium was possessed of such wonderful telepathic power1 did she not perceive the fact that she was being imposed upon1 that the sitter was not sincere in his professions of a belief in spiritism1 and that he had not a brother in the spirit-land4 ,simply because she was controlled by the universal law of suggestion1 and the oral suggestions had been made that he was a believer1 and that he had a brother deceased4 ,if she had disbelieved the statement1 it would have constituted an exception to the operation of a natural and universal law1--a suspension1 in fact1 of the laws of nature4 ,on the other hand1 if we are to discard the foregoing explanation and hold that it was actually a disembodied spirit controlling the medium1 we must presuppose a spirit without a name1 or without sufficient intelligence to remember his name4 ,either supposition1 if it does no violence to common-sense1 is contrary to all the teachings of spiritists1 who have led us to believe that the law of spirit-life is that of eternal progress2 that all truth stands revealed to the perception of the disembodied soul4 ,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 imbecility4 ,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 visions4 ,the percipient sees a vision representing the incident sought to be communicated by the agent4 ,he sees the image of the object or person which the agent desires him to see4 ,thus1 when a person consults a medium he generally expects and desires to learn something of his deceased friends4 ,the medium goes into the subjective condition for that purpose4 ,the visitor's mind is full of anticipation and hope that he will be put into direct communication with the loved and lost4 ,presently the medium sees a vision of some person4 ,he believes that he sees a spirit4 ,he describes it1 and it is found to correspond with one of the visitor's deceased friends4 ,the visitor recognizes the description1 and says so4 ,he asks for the name1 and it is given4 ,then the medium sees a vision representing some incident known only to the visitor and the deceased4 ,he describes the incident1 not1 perhaps1 as a vision which he sees1 but as a statement of fact imparted to him by the spirit4 ,the visitor very likely knows that the medium knew nothing of him or of the deceased before that hour4 ,he is convinced that the medium has seen and conversed with the spirit of his dead friend1 and he is a convert to spiritism from that moment4 ,now1 has the medium actually seen a spirit1 or has he merely read the sitter's subjective mind8 ,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 him8 ,obviously not4 ,the conditions are precisely the same in both cases4 ,the percipient sees the image of that which is in the mind of the agent4 ,in the one case1 it is a card2 in the other it is an individual4 ,if it is the spirit of the individual that is seen in the one case1 it is the spirit of the card that is seen in the other4 ,in the case of the ,new ,york medium1 did she see the spirit of the ,patent ,office1 the spirits of the papers1 the drawings1 the desks1 and the spirit of the examiner seated at the spirit of one of the desks1 examining the spirits of the drawings and of the specifications8 ,i repeat it1 the percipient sees the image of that which is in the mind of the agent1 and he never sees more than that4 ,it often happens that the image of some one is seen1 of whom the agent is not consciously thinking at the moment4 ,this has been already explained1 on the obvious ground that it is the subjective1 or unconscious1 mind of the agent that is read4 ,it sometimes happens that some fact is related1 some scene described1 which the sitter cannot recall to mind1 and he conscientiously declares that he never knew the fact related1 nor witnessed the incident depicted4 ,but when it is remembered that the subjective mind of man retains all that he has ever seen1 heard1 or read1 and that he retains comparatively little in his objective recollection1 it is extremely unsafe for him to declare that any one fact has never been known to him4 ,it is merely negative evidence at best1 and amounts only to a declaration that he does not recall the fact4 ,when we consider how little we retain1 in our objective recollection1 of what we have seen1 heard1 or read1 we may well wonder that it does not oftener happen that so-called spirits tell us of circumstances which we do not remember4 ,on the whole1 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 rapport4 ,there is certainly nothing but the merest negative evidence1 such as has been described1 that such a thing ever happened4 ,on the other hand1 there is the strongest possible evidence to the contrary1 in the fact that there is room for a doubt on that question4 ,it is self-evident that if facts1 known neither to the medium nor those surrounding him1--that is1 facts not known to him nor obtainable by means of telepathy1--can be perceived or obtained by him from independent sources1 the evidence of that fact would be thrust upon us from ten thousand different sources every hour4 ,this is also negative evidence1 it is true1 but it is all but conclusive4 ,thus1 the question of spirit identity has given spiritists no end of trouble4 ,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 telepathy4 ,on this subject ,allan ,kardec1 one of the ablest writers on the subject1 discourses as follows3-- ,the identity of contemporaneous spirits is much more easily proved1--those whose character and habits are known2 for it is precisely these habits1 which they have not yet had time to throw aside1 by which they can be recognized4#cf ,this may be true2 but it is also true that where the character and habits of a supposed spirit are known to the medium1 or to those who are in telepathic rapport with him1 simulation of that character and those habits is perfectly easy to the expert medium4 ,the more generally the character and habits are known1 the less evidential value is to be attached to their reproduction4 ,our author then proceeds3-- ,without doubt the spirit can give the proofs if asked1 but he does not always do so1 unless it is agreeable to him1 and generally the asking wounds him2 for this reason it should be avoided4 ,in leaving his body the spirit has not laid aside his susceptibility2 he is wounded by any question tending to put him to the proof4 ,it is such questions as one would not dare to propose to him1 were he living1 for fear of overstepping the bounds of propriety2 why1 then1 should there be less regard after his death8 ,should a man enter a drawing-room and decline to give his name1 should we insist1 at all hazards1 that he should prove his identity by exhibiting his titles1 under the pretext that there are impostors8 ,would he not1 assuredly1 have the right to remind his interrogator of the rules of good breeding8 ,this is what the spirits do1 either by not replying or by withdrawing4 ,let us make a comparison4 ,suppose the astronomer ,arago during his life had presented himself in a house where no one knew him1 and he had been thus addressed2 ',you say you are ,arago2 but as we do not know you1 please prove it by answering our questions2 solve this astronomical problem2 tell us your name1 your ,christian name1 those of your children1 what you did such and such a day1 at such an hour1 etc4' ,what would he have answered8 ,well1 as a spirit he will do just what he would have done during his lifetime2 and other spirits do the same4 ,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 known1 or not known to the medium or to those surrounding him1 invariably refuse to give proofs of their identity4 ,but is his comparison pertinent8 ,i think not4 ,it might be considered impertinent1 nay1 the very height of ill-breeding1 if one should insist on proofs of identity when a stranger is casually introduced1 or introduces himself1 in a drawing-room4 ,but let us make another comparison4 ,suppose a stranger--we1 too1 will say ,arago the astronomer--calls us up by telephone1 and makes a statement of the most transcendent interest and importance to us1--a statement which1 if true1 will change the whole course of our lives and our habits of thought4 ,he states that his special mission is to make this portentous announcement to us1 and that his name is ,arago1 the astronomer4 ,we know ,arago the astronomer by reputation1 but have never had the honor of his personal acquaintance4 ,we know enough of him1 however1 to be certain that he would tell us the exact truth as he understood it2 and we would stake our dearest interests upon a statement of his regarding that about which he professed to have positive personal knowledge4 ,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 this3-- ,sir1 your message is of portentous import to us1 and we cannot hesitate to believe it if we can be assured that you are ,arago the astronomer1 as you represent4 ,we can hear you1 but we cannot see you1 and you are not vouched for by any one we know4 ,please give us some proof of your identity4 ,would ,arago the astronomer1 or any other sensible man1 wrap himself in the mantle of offended dignity and treat us with silent contempt1 or remind us of the rules of good-breeding8 ,certainly not1 especially if the object of his existence was to make the communication1 not only for our individual benefit1 but for the purpose of giving to all mankind that direct and positive assurance1 that tangible evidence1 for which all humanity has sought in vain since the dawn of creation4 ,our author then continues3-- ,while spirits refuse to answer puerile and impertinent questions which a person would have hesitated to ask during their lives1 they often spontaneously give irrefutable proofs of their identity by their character1 revealed in their language1 by the use of words that were familiar to them1 by citing certain facts1--particularities of their life sometimes unknown to the assistants1 and whose truth has been verified4 ,proofs of identity will spring up in many unforeseen ways1 which do not present themselves at first sight1 but in the course of conversations4 ,it is better1 then1 to wait for them1 without calling for them1 observing with care all that may flow from the nature of the communications4 7,see the fact given1 ,no4 #gj47 ,turning now to page #hb of the volume1 we find the statement above alluded to1 and it reads as follows3-- ,on a vessel of the ,imperial ,french navy1 stationed in the ,chinese seas1 the whole crew1 from the sailors up to the staff-major1 were occupied in making tables talk4 ,they hit upon the idea of invoking the spirit of a lieutenant of this same vessel1 some two years dead4 ,he came1 and after various communications1 which astonished every one1 he said1 by rapping1 what follows3 ',i pray you instantly to pay the captain the sum of 7he mentioned the sum71 which ,i owe him1 and which ,i regret not having been able to repay before my death4' ,no one knew the fact2 the captain himself had forgotten the debt1--a very small one2 but on looking over his accounts1 he found there the lieutenant's debt1 the sum indicated being perfectly correct4 ,we ask1 of whose thought could this be the reflection8 ,here1 then1 we find the supreme test applied1--the best conditions possible1 as prescribed by one of the ablest and most thoughtful writers on the subject4 ,it will be observed that he is not blind to the possibilities of telepathy1 and counts it as a factor in the case4 ,of whose thought could this be the reflection8 he asks triumphantly4 ,no one knew the fact2 the captain himself had forgotten the debt4 ,it must be admitted that if this test is conclusive1 their case has been proved a thousand times over4 ,but in view of what is now known of the laws of telepathy1 it is self-evident that it proves nothing4 ,telepathy1 as we have again and again repeated1 is the communion of two or more subjective minds4 ,it is not that of which we are consciously thinking that the subjective mind of the medium perceives4 ,doubtless the captain had forgotten1 objectively1 all about the loan4 ,it was a very small amount1 and the lieutenant had been dead two years4 ,but the subjective mind of the captain1 which remembers all things1 great and small1 could not forget it1 and it was telepathed to the subjective mind of the medium4 ,besides1 there was another very potent agency at work to bring this loan into prominence4 ,we have already seen1 in former chapters1 that the normal function of the subjective mind is to watch over and protect the life of the individual4 ,it is the strongest instinct of all animate nature4 ,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 life4 ,indeed1 the promotion of the one is but a means to secure the other4 ,it was1 therefore1 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 payment4 ,it may be said1 however1 that there was no evidence that the captain was present at the sance2 and it may be assumed by some that telepathic communion with his mind was impossible in his absence from the circle4 ,the former supposition is possibly correct1 but the latter is not probable1 in view of the well-known facts of telepathy4 ,but assuming both to be true1--that the captain was absent from the immediate circle1 and that the circumstance would prevent telepathic communion with his mind1--there still remain two or three other ways of accounting for the phenomenon4 ,in the first place1 it is extremely probable that the captain's accounts were kept by a subordinate1 who was present1 and who1 subjectively at least1 remembered the account4 ,it is distinctly stated that all the subordinates were present1 from the sailors up to the staff-major4 ,this would necessarily include the one whose duty it was to keep the books4 ,his subjective mind would be just as available as that of the captain for the production of what1 in those days1 was considered a test case4 ,again1 supposing that the entry of the account was made by the captain's hand1 it is extremely probable that some one else had access to the books2 and however superficially the knowledge was impressed upon his consciousness1 it was forever fixed upon the tablets of his subjective memory1 and was instantly available for use when a test case was needed4 ,to those who regard independent clairvoyance as an established principle1 or faculty1 of the human mind1 the explanation is easy2 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 records4 ,it is extremely improbable1 however1 that any third party figured in the transaction1 or that it is necessary to assume that any third party knew of the loan4 ,it is sufficient to know that the captain was aboard the ship1 and that everyone on the vessel was necessarily en rapport with him4 ,besides1 if any one in the circle was in telepathic rapport with the captain1 it would be an all-sufficient explanation of the phenomenon2 for it is well known that specific information1 not known to any one in the circle1 can be obtained from some one having the knowledge who happens to be en rapport with any person in the circle4 ,thus it will be seen that there are at least four ways of accounting for the phenomenon1 on well-established principles1 without the necessity of resorting to the assumption of supernatural agencies4 ,the subtle rle which telepathy plays in so-called spirit manifestations must now be apparent4 ,it is not only in the class of phenomena to which we have alluded that its power is manifest1 but it reappears in all classes and phases of phenomena popularly attributed to spirits4 ,the greater part of the mystery which surrounds these manifestations1 aside from the purely physical phenomena1 is directly traceable to telepathy2 and it explains that which1 without its aid1 would be inexplicable on any other hypothesis than that the manifestations proceed from disembodied spirits4 ,in concluding the discussion of this branch of the subject1 ,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 phenomena4 ,it is this3-- ,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 medium4 ,the reason will be obvious1 after a moment's reflection1 to any one who admits the existence of the power of telepathy4 ,if the power is possessed by ,a to communicate a telepathic message to ,b1 it follows that ,b can communicate the same message to ,c1 and ,c can convey it to ,d1 and so on1 ad infinitum4 ,this proposition will not be gainsaid by any one who admits that ,a can convey a telepathic message to ,b4 ,d may have no objective knowledge of ,a or of ,b1 but is en rapport with ,c4 ,now1 we will suppose that a disaster happens to ,a4 ,he is missing2 he is drowned2 but no one possesses any objective knowledge of the fact1 and his friends institute a vain search1 no one having the remotest idea of what has happened to him4 ,b1 his mother1 receives a telepathic message1 conveyed by ,a at the moment of his death to her subjective mind1 informing her of the sad accident4 ,but not being sensitive to subjective impressions1 it is impossible for her subjective mind to convey the message above the threshold of her consciousness4 ,she is1 therefore1 objectively ignorant of the fact1 although her subjective mind is fully cognizant of all its sad details4 ,in the mean time1 ,c1 a sympathetic neighbor1 en rapport with ,b1 subjectively perceives that which is so strongly impressed upon the subjective mind of the mother4 ,c is also unable to elevate the knowledge above the threshold of her consciousness2 but she is a believer in spiritism1 and volunteers to visit a neighboring city and consult a medium4 ,she does so2 and the moment she becomes en rapport with the medium1 the telepathic message is delivered1 and the medium perceives1 objectively as well as subjectively1 the details of the disaster which befell ,a4 ,he describes the whole transaction1 and locates the exact spot where the body may be found4 ,subsequent investigation demonstrates the exact knowledge possessed by the medium1 for the whole environment is found to be exactly as described1 and the body is found in the very spot indicated4 ,now1 the spiritists say that this occurrence cannot be explained by reference to telepathy1 for the reason that ,d was not en rapport with ,a1 nor with ,b4 ,nor was ,c en rapport with ,a1 for the latter was dead before ,c could have become cognizant of the facts4 ,the obvious answer to this is1 as before indicated1 that if the power exists in man to convey a telepathic message to his fellow-man1 it presupposes the existence of the power in the percipient to repeat the message to a third person1 and so on indefinitely1 until some one receives it who has the power to elevate the information above the threshold of his consciousness1 and thus convey it to the objective intelligence of the world4 ,nor is the element of time necessarily an adverse factor in the case2 for there is no reason to suppose that such messages may not be transmitted from one to another for generations4 ,thus1 the particulars of a tragedy might be revealed many years after the event1 and in such a way as to render it difficult1 if not impossible1 to trace the line through which the intelligence was transmitted4 ,for the spiritist the easy and ever-ready explanation of such a phenomenon is to ascribe it to the intervention of spirits of the dead4 ,but to those who have kept pace with the developments of modern scientific investigation1 and who are able to draw the legitimate and necessary conclusions from the facts discovered1 the explanation is obvious1 without the necessity of entering the domain of the supernatural4 ,,footnotes3 ,footnote #ce3 ,see ,phantasms of the ,living1 and the ,proceedings of the ,london ,society for ,psychical ,research1 for full confirmation of this statement4 ,footnote #cf3 ,book on ,mediums1 pp4 #cca-b4 ,illustration ,,chapter ,,xvii4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,psychometry4--,the ,souls of ,things4--,professor ,denton's ,experiments4--,wonderful ,visions of the ,ancient ,environment of ,geological ,specimens4--,a ,piece of ,mortar from ,cicero's ,house4--,supposed ,scientific ,tests4--,explanation on ,telepathic ,principles4--,experiments in ,hypnotism compared4--,clairvoyance and ,telepathy4--,their ,boundary ,lines in ,transit4--,clairaudience4--,definitions of the ,term4--,socrates and his ,dmon4--,modern ,instances4--,mental ,impressions4--,premonitions4--,their ,unreliability4--,remarkable ,examples of ,clairaudience4--,a ,lawyer's ,experience4--,subject to the ,law of ,suggestion4--,insanity sometimes results from ,ignorance of the ,cause4--,practical ,suggestions4 ,there is another class of phenomena which has attracted a great deal of public attention1 and which demands a passing notice in this connection4 ,it is that class which has received an exhaustive treatment in the work of the late ,professor ,denton1 entitled ,the ,souls of ,things4 ,it has been denominated psychometry1 which may be defined as the supposed power of the human mind to discern the history of inanimate objects by clairvoyance4 ,many wonderful stories are related of the exercise of this supposed faculty1 under the strictest test conditions1 as test conditions were then understood4 ,professor ,denton made a long series of experiments with his sister1 his wife1 and some others who were supposed to possess that power in a remarkable degree4 ,the powers of his wife and sister were indeed wonderful2 but1 as we shall see1 not in the line in which the experiments were directed4 ,it must be premised that the professor was a very learned man1 not only in his specialty1 which was geology1 but in all branches of human knowledge4 ,his wife and sister were also highly cultivated women1 and were specially interested in those branches of learning in which the gifted professor excelled4 ,thus the conditions were extremely favorable for the production of extraordinary results in whatever branch of occult science they might jointly engage4 ,it was the habit of the professor to select some geological specimen1 or a fragment of some historical structure1 and submit it to his percipient for her version of its history4 ,she would readily enter a partially subjective condition1 place the relic on her head1 and at once give a very plausible1 and oftentimes a most wonderfully accurate1 history of the scenes which had been enacted within its former environment4 ,thus1 if the object happened to be a geological specimen1 she would launch out into a glowing description of its surroundings when found1 and going back into its history before the earth's crust was formed1 trace it down through the different geological changes until she landed it in the professor's cabinet4 ,again1 a piece of mortar from the dwelling of ,cicero would be handed to her1 and she would give a vivid description of the domestic life of those who had occupied the mansion1 and describe historic events which might have been seen from the ancient habitat of the piece of mortar4 ,it is easy to see how all this might be accomplished1 and all the known facts stated with accuracy1 regarding the geological environment of the piece of stone in her hands1 when her own geological learning was taken into consideration4 ,but the professor was not unmindful of so obvious an explanation of her power4 ,to eliminate that element was his first care4 ,to that end he would wrap the specimen in a piece of paper1 and carefully conceal its character from her objective knowledge4 ,the result was always the same4 ,she would read the history of the specimen with the same apparent accuracy as before4 ,the professor1 however1 did not forget the possibility that telepathy was an element necessary to be eliminated4 ,the possibility that she might read what was in his own mind must1 therefore1 be provided against4 ,to that end he wrapped a large number of specimens in packages as nearly alike as possible1 and mixed them together so that it was impossible for him to know them apart4 ,one specimen after another would then be handed her1 and each one would be described with the same accuracy as before4 ,this was considered the supreme test1 and the doctrine that things1 in common with men1 have souls1 was thought to be demonstrated4 ,the ,orientalists would say that he had demonstrated that the history of all things is recorded in the astral light1 whatever that may be4 ,the spiritist would say that the spirits of dead men had given her the information4 ,the true explanation is obvious to those who are acquainted with the facts of telepathy4 ,the professor was an eminent geologist and a classical scholar4 ,in his subjective mind was the history of every geological specimen in his possession1 pictured clearly and vividly1 according to the theories of the best geologists of his generation4 ,his imagination carried him back to the time when chaos reigned supreme4 ,he followed the fragment of rock down through all the changes which took place in the earth's structure1 until it became a part of the solid mass of rock from which it was taken4 ,in the ever-changing environment of that fragment1 since the time when it was a part of a vast mass of molten matter1 there was material for pictures of the sublimest scenes incident to the formation of a world4 ,those pictures1 to the imagination of every geologist worthy of the title1 are ever present and intensely vivid4 ,a fragment of rock to him is an open book1 in which are recorded the history of the sublimest works of ,omnipotence1 and his imagination supplies the panoramic illustrations4 ,in experiments such as have been described1 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 terms4 ,and when we consider the fact that the percipients employed in these experiments were exceptionally cultivated women1 especially interested in the subjects of the professor's research1 it will be seen that successful telepathic experiments were to them exceptionally easy4 ,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 packages4 ,it remains only to explain the reason of success when he sought to eliminate that element by submitting a large number of similar packages1 not consciously knowing one from the other4 ,this also is easy to understand when the extraordinary acumen of the subjective mind is considered4 ,it is a common hypnotic experiment to draw a blank card from a package1 hand it to a subject1 and suggest that it contains a picture of some person4 ,the card is then marked on the back and shuffled with fifty or more others4 ,a good subject will1 in nine cases out of ten1 indicate the marked card as the one containing the suggested picture1 and that without the possibility of seeing the mark on the other side4 ,it is obviously a much easier feat to remember the differences in packages than in blank cards4 ,of the former1 no two could possibly be alike4 ,of the latter1 no two would ordinarily be sufficiently unlike to enable one to determine the difference by the unaided senses4 ,but to the subjective mind the feat of remembering each package and its contents would be very easy1 compared with thousands of recorded instances to be found in the literature of psychic phenomena4 ,it will be observed that we have refrained from invoking the aid of clairvoyance to account for the phenomena of psychometry4 ,it would be a much simpler solution of the problem to assume that the power of independent clairvoyance exists1 and that the percipients simply saw the contents of the packages4 ,but inasmuch as the known facts of telepathy afford a perfect solution1 we are not logically justified in entering a domain which is in the slightest degree overshadowed by doubt4 ,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 clairvoyance1 but that its limitations are as yet undecided4 ,that is to say1 the boundary line between clairvoyance and telepathy is not at present clearly drawn4 ,the field of clairvoyance is constantly narrowing its boundaries4 ,thus1 a few years ago every perception of a fact not cognizable by the senses was attributed either to clairvoyance or to spirits4 ,sceptics on the latter subject were wont to explain certain phenomena by attributing them to the former4 ,the phenomena which could not thus be explained were relegated to the domain of fraud and legerdemain4 ,when the phenomena of telepathy became better understood1 the field of clairvoyance was greatly narrowed1 as it was found that most of the phenomena before explained by clairvoyance were really due to telepathic communion4 ,but the powers and limitations of telepathy are not yet clearly marked2 and it is found that every step in advance in the knowledge of its principles by just so much narrows the field of clairvoyance4 ,no better illustration of this fact could be given than the phenomena of psychometry1 which we have just been considering4 ,the power to read the history of a geological specimen with a plausible show of accuracy was first attributed to clairvoyance4 ,as telepathic powers began to be understood1 it was thought that possibly the percipient simply related what was read in the mind of the agent4 ,many experiments were made throughout the country which demonstrated that fact1 and the recognized field of clairvoyance was thereby curtailed4 ,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 examination4 ,when the percipient exhibited the same powers of discernment under those circumstances it was thought that the element of telepathy was eliminated1 and that the power of clairvoyance was demonstrated4 ,but as the knowledge of telepathy is increased1 and when it is understood that telepathy is the communion of subjective minds1 and that the subjective mind is endowed with transcendent powers in certain directions1 while it is hedged about with limitations in others1 it is seen that the professor did not succeed1 as he had supposed1 in eliminating the element of telepathy4 ,thus the field of clairvoyance is again curtailed1 and that of telepathy correspondingly enlarged4 ,it may be assumed1 therefore1 that the boundary lines between the two supposed powers are still unmarked4 ,in the mean time it is unsafe to assume any one point as the boundary1 or even to assume that there is1 in fact1 any line at all4 ,judgment must be suspended until telepathy is better understood4 ,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 clairvoyance4 ,when we come across such a fact we may provisionally assume the power to exist1 and await the slow progress of experimental knowledge to enable us to classify the fact in accordance with its legitimate relations4 ,it is logically safe to do this as long as we thus avoid the necessity of wholesale denials of demonstrated facts on the one hand1 and on the other refrain from entering the domain of the supernatural in search of a hypothesis4 ,it is thought that enough has now been said to explain the part which telepathy plays in the phenomena which have been considered1 and also to enable the intelligent reader to apply the principles to all other classes of phenomena in which telepathy constitutes a possible factor4 ,it is constantly reappearing in every phase of psychic phenomena1 and constitutes a factor in every manifestation of intelligent power involving the perception of that which is beyond the reach of the senses4 ,,clairaudience4 ,the next subject in order is that of clairaudience1 or clear hearing4 ,it is a faculty of the human mind much more rarely developed than that of clairvoyance1--that is1 if we assume the latter to be identical with telepathy1 which we may do for the purposes of this discussion4 ,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 condition4 ,this1 as far as it goes1 is a correct definition of that faculty2 but it defines a very small part of its field of operations1 and that part which is of the least importance4 ,it may be defined1 broadly1 to be the power of hearing the spoken words of a human soul4 ,in other words1 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 words4 ,it is one means of bringing the operations of the subjective mind above the threshold of consciousness4 ,the power is by no means confined to persons in a mesmeric trance1 although it seems probable that one must be in a partially subjective state to enable him to hear clairaudiently4 ,the degree of subjectivity may be very slight1 so that the percipient may seem to himself and others to be in a perfectly normal condition4 ,the sounds--if that may be called sound which does not cause atmospheric vibrations--are perfectly distinct to the consciousness of the percipient1 but are not perceptible to others who may be near him and in the normal condition4 ,like all other means for bringing the operations of the subjective mind above the threshold of consciousness1 the sounds have from time immemorial been attributed to supernatural agencies4 ,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 words4 ,it is well known that he supposed himself to be constantly attended by a dmon1 or guardian spirit1 who watched over him and warned him of any danger that was imminent4 7,see ,chapter ,x4 for a fuller discussion of ,socrates and his dmon47 ,the biblical student will recall to mind many instances where voices were heard1 conveying intelligence of the most portentous character1 and a critical examination of some of the instances will not fail to reveal their true nature4 ,many spiritual mediums of the present day have the faculty largely developed4 ,some of them are enabled to obtain the names of their sitters by hearing them spoken clairaudiently1 and the names of supposed spirits are obtained in the same way4 ,it is popularly supposed that the ordinary method of telepathic communion1 when the message is not brought above the threshold of consciousness1 is by mental impressions4 ,it is1 of course1 impossible for us to know the processes employed in the ordinary communion of subjective minds4 ,it seems probable1 however1 that it is by means of such language as is employed by the communicants in objective life4 ,all that is or can be known is1 that when the ideas are communicated to the conscious mind1 it is necessarily by such means as can be understood1--that is1 by means which appeal to the senses4 ,it is true that the subjective mind is often able strongly to impress the objective mind1 especially when danger to the person is imminent1 or when some near relative or dear friend is in danger4 ,such impressions are known as premonitions4 ,sometimes they are so strong as to be of real service in averting danger4 ,but they are not always reliable1 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 us4 ,thus1 a mother will often feel that she has a premonition of danger to an absent child1 but will afterwards learn that her fears were groundless4 ,perhaps at another time a real premonition will be disregarded4 ,it seems probable that when the laws of subjective mental action are better understood1 there may be some method formulated by which a genuine premonition may be recognized4 ,it is certain that in all cases where danger to the person is imminent1 the subjective mind makes a supreme effort to give warning and avert the danger4 ,that being its normal function1 its highest activity is exercised in the effort to preserve the life of the individual4 ,it is sometimes successful1 and sometimes not2 but that the effort is always made does not admit of doubt4 ,sometimes it succeeds by means most extraordinary1--clairaudience not infrequently being the means of receiving the warning4 ,thus1 a lady once confessed to the writer that she at one time1 in a fit of despondency arising from ill health1 attempted to commit suicide4 ,she had raised a pistol to her head and was about to fire1 when she heard an explosive sound1 apparently in the same room1 resembling a pistol-shot4 ,this caused her to pause for an instant1 when she heard the words1 apparently spoken in her ear1 ,not now2 you have two years yet6 ,surprise caused her to lower the pistol1 and reflection caused her to desist1 and finally to abandon the idea of suicide4 ,as the two years have not yet expired1 it is too early to know whether it is a case of prevision as well as of clairaudience4 ,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 ago4 ,a well-known colored preacher was aboard a train on its way to the city4 ,he was dozing in his seat a few miles out1 when he was suddenly awakened by a cry of ,wreck6 wreck6 apparently sounding in his ears4 ,he thought for a moment that he had been dreaming2 but after he was fully awake he again heard the same words repeated three times4 ,as he happened to be the only occupant of the car1 he knew that no one was playing a trick upon him1 and he instantly became panic-stricken1 and rushed to the rear end of the car and jumped off1 although the train was going at the rate of thirty miles an hour4 ,he was somewhat cut and bruised1 but managed to walk to the next station1 where he related his adventure to my informant4 ,little importance was attached to the circumstance at that time1 as his train passed to the city in safety4 ,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 passed4 ,the rock overhung the track1 and had evidently become loosened by the vibrations caused by passing trains4 ,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 wreck4 ,now1 it may be asked1 how do we connect the clairaudient warning of the old man with the wreck which did not occur to his train8 ,it must be admitted that the circumstances do not constitute an ideally perfect case of a life saved by a clairaudient reception of warning2 but it must also be held that the case is of all the greater evidential value for that very reason4 ,it is easy to perceive how the old man's subjective mind perceived the danger1 when it is once admitted that it possesses the power to see that which is not within the range of objective vision4 ,ever alert for the safety of the individual1 it perceived the danger1 no matter how4 ,it saw the condition of the overhanging rock1 and believed that that train would loosen its hold4 ,in the mean time the old man was in that passive1 somnolent condition most favorable for the reception of subjective impressions or communications4 ,he happened also to be clairaudient1 and therefore in the best possible condition for the conveyance of subjective messages above the threshold of consciousness4 ,and the message was delivered in the most effective way possible1--in the same way in which ,socrates was again and again warned of impending danger4 ,that the catastrophe did not happen to his train proves only that the intelligence which gave the warning was finite1 that its knowledge was circumscribed by the limitations of human judgment1 and that it did not proceed from ,omniscience4 ,it may be here remarked that this incident seems difficult to explain on any other hypothesis than that of independent clairvoyance4 ,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 rock1 and that they were in telepathic rapport with the percipient4 ,either supposition seems improbable1 although not impossible4 ,be this as it may be1 the fact remains that the subjective mind of man has some means of reaching out beyond the range of our faculties of objective perception1 and of knowing when and where danger threatens the individual4 ,that it is constantly on the alert for that purpose1 is also certain4 ,but its efforts are not directed exclusively to the protection of the body from harm4 ,it is also on the alert for the protection of the material interests of the individual1 and for the advancement of whatever aims and objects he has in life4 ,these objects are1 of course1 subsidiary to the main one1 being means to the end in view1--namely1 the preservation of human life4 ,one of the most eminent lawyers in the ,united ,states informs me confidentially that he is often guided1 in critical emergencies1 by a voice which gives him in a single1 concise sentence the key to the situation4 ,all the years of his adult life this voice has warned him of impending danger1 and guided him to the attainment of the objects of his ambition4 ,he did not1 in early life1 entertain any well-defined theory on the subject of the origin of the voice1 but has always been guided by its monitions1 and never to his disadvantage4 ,of late years1 however1 he has become convinced of its true source1 and now regards his faculty as of the most transcendent interest and scientific importance1 to say nothing of its value as a personal mentor4 ,it seems probable that the faculty might be cultivated to an unlimited extent1 provided its true source could be recognized early in life and its monitions heeded4 ,it is also probable that most people have occasionally heard clairaudiently1 though but few have paid attention to the phenomenon2 and those who have done so have either attributed it to imagination1 or regarded it as a subjective hallucination4 ,in either case the auto-suggestion would necessarily prevent the development of the faculty4 ,it sometimes happens1 however1 that spirit mediums develop the faculty to a remarkable extent4 ,as they attribute the phenomena to extraneous sources1 the suggestion necessarily results in corresponding phenomena4 ,it is needless to remark that the same law of suggestion which prevails in the production of other phenomena governs the character of clairaudient manifestations4 ,thus1 if the suggestion is entertained that the voice proceeds from a disembodied spirit1 or from the guardian angel of the percipient1 the character suggested will be assumed by the subjective entity1 and future communications will be conducted on that basis4 ,it may thus be made to assume the character of an angel or of a devil1 just as the suggestion happens to be made4 ,the suggestion1 in the present state of knowledge on the subject of psychic phenomena1 must depend altogether upon accident1 or the education and habits of thought of the individual4 ,doubtless1 many persons have been made insane by constantly hearing what they supposed to be spirit voices4 ,not knowing the true origin of the phenomenon1 they endow it with whatever character happens to suggest itself1 and it readily assumes to be whatever is suggested2 or it may assume a dozen different characters1 if the person happens to imagine their existence4 ,the effect can readily be conceived when one is persuaded that he is beset by supernatural beings4 ,insane people are often seen to be engaged in conversation with some imaginary person1 and when we say of such a soliloquist1 ,he is talking to himself1 we are wiser than we think2 for that is the fact4 ,but the individual thought he was in conversation with supernatural beings4 ,we are accustomed to regard such conversations as symptoms of insanity1 whereas they are oftentimes the cause of insanity4 ,the patient for some reason develops the faculty of clairaudience4 ,he imagines that the voice proceeds from some extraneous source4 ,his superstition causes him to ascribe it to spirits4 ,he constantly develops the faculty by practice1 until he becomes a monomaniac on the subject4 ,his subjective mind1 dominated by an all-potent1 but false1 suggestion1 gradually obtains control of the objective faculties1 and ,reason abdicates her throne4 ,the man is insane1 just as all men are insane who allow their subjective minds to obtain the ascendency4 ,this is1 of course1 an extreme case2 but it is less rare than many suppose4 ,our asylums are full of men and women who1 in one way or another1 are dominated by their subjective minds1 acting in obedience to false suggestions which have been dwelt upon so long that reason is powerless to combat them4 ,the lesson is obvious4 ,we should learn first of all that the subjective entity within each of us1 whilst it is endowed with transcendent powers1 is also circumscribed by limitations which unfit it for control of the dual man4 ,having learned this1 it should be our care to keep reason in the ascendency1 and to control the subjective mind by suggestions which1 while keeping it in subordination1 will direct its powers in the channel of its legitimate functions1--namely1 the preservation and perpetuation of the human species4 ,clairaudient powers1 like every other power which enables man to raise the operations of the subjective mind above the threshold of consciousness1 may to one who knows the laws which govern it1 who appreciates its powers1 and who is aware of its limitations1 become a source of decided advantage4 ,but to one who does not understand those laws1 powers1 and limitations1 those faculties may prove to be like the wand in the hand of the slave of the magician in the ,eastern tale4 ,he saw his master wave his wand1 and heard him give orders to the spirits who arose at his command4 ,the slave stole the wand1 waved it in the air1 and summoned the spirits4 ,they came at his summons1 but tore him in pieces instead of obeying his commands4 ,he had not observed that his master used his left hand for the purpose of conjuration4 ,this tale was told for the purpose of illustrating the very point which we have sought to make4 ,the fate of the magician's slave was no worse than that which may befall any man who irregularly summons his own spirit1 without understanding the laws which enable him to control it and make it useful instead of destructive4 ,he is conjuring with the most potential force of nature below that of ,omnipotence4 ,illustration ,,chapter ,,xviii4 ,,the ,,phenomena ,,of ,,spiritism 7continued74 ,the ,planchette4--,modifications4--,easily operated4--,automatic ,writing4--,governed by the ,universal ,law4--,the ,planchette without ,spirits4--,the ,planchette and ,telepathy4--,trance4--,ancient and ,modern ,superstitions relating to ,trance4--,religious ,systems founded on ,trance4--,visions4--,swedenborg4--,orie ntal ,philosophy4--,its ,slow ,growth and ,stupendous ,proportions4--,spiritistic ,philosophy4--,its ,evolution4--,all founded on ,trance ,visions in ,ignorance of the ,law of ,suggestion4--,cahagnet's ,mesmeric ,seers4--,their ,revelations4--,objective and ,subjective ,visions4--,orthodoxy and ,heterodoxy4--,visions of the ,holy ,virgin4--,the ,physical and ,mental ,attitude of ,prayer4--,the ,prayer of ,faith4--,obsession4--,possession4--,cas ting out ,devils4--,devils out of ,fashion4--,the ,influence of ,suggestion4--,the ,element of ,telepathy4--,dual ,personality4--,loss of ,identity4--,characteristics4--,the ,case of ,ansel ,bourne4--,possible ,explanation4--,a ,proof of the ,dual ,hypothesis4--,multiple ,personality4 ,another method of bringing the operations of the subjective mind above the threshold of consciousness is by means of an instrument called the planchette4 ,it consists of a thin board about six inches square1 resting upon two castors1 the third leg consisting of a pencil1 which passes through a hole in the board1 its point resting upon the paper upon which the instrument is designed to write4 ,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 progress4 ,in the hands of a medium it will soon begin to write1 apparently propelled by an unseen power4 ,a modification of this apparatus is now on the market1 which consists of a similar piece of thin board1 approximately triangular in shape1 with a plain wooden leg at each apex4 ,its feet1 like the feet of the gods1 are shod with wool4 ,accompanying it is a board1 say two feet square1 on which the letters of the alphabet and the arabic numerals are painted4 ,its mode of operation is similar to that of the planchette1 except that1 instead of a pencil being used1 one of the legs serves as a pointer1 and the words are spelled out1 letter by letter1 as indicated by the pointer1 which moves over the board in the same mysterious way as the planchette4 ,its advantage over the planchette consists in the fact that a greater number of persons can operate it satisfactorily4 ,otherwise1 the planchette is preferable1 inasmuch as it writes continuously1 instead of spelling the words letter by letter4 ,in almost every family some one will be found who can1 with a little practice1 obtain communications by this means from his own subjective mind4 ,this is the simplest way by which so-called spirit communications can be obtained4 ,automatic writing is a cognate method1 and consists in holding a pencil in the hand and letting it write4 ,the subjective mind assumes control of the muscles and nerves of the arm and hand1 and propels the pencil1 the objective mind meantime being perfectly quiescent1 and often totally oblivious of what is being written4 ,a smaller number of persons can acquire this faculty than either of the others4 ,we assume1 of course1 that it is the subjective mind of the medium that directs the pencil4 ,the same laws govern the manifestations1 and the intelligence is hedged about by the same limitations4 ,suggestion plays the same subtle rle1 and the knowledge of the subjects of the communications are limited by that of the medium and those with whom he is in telepathic rapport4 ,the entity that guides the pencil almost invariably assumes to be a spirit1 and its communications necessarily conform to the character assumed4 ,the reason of this is obvious when we consider the fact that automatic writing has always been associated with the idea of spirit communion4 ,the universality of this idea constitutes an all-potent suggestion which cannot easily be overcome4 ,even though the medium may profess to be a sceptic on the subject of spirit intercourse1 nevertheless he is dominated by that suggestion1 in the absence of any definite counter-suggestion4 ,obviously1 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 intercourse4 ,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 hypothesis4 ,nevertheless1 instances have been known where the popular idea did not prevail4 ,one case that is now recalled is reported in the ,proceedings of the ,society for ,psychical ,research1 ,april1 #ahia 7page #bc74 ,the medium1 or1 more properly speaking1 the automatist1 was a young lady1 aged fifteen4 ,she had not previously heard of planchette1 says the author1 and spiritualism was to her a mere name4 ,this was a very desirable condition of mind for the purpose1 and as rare as desirable4 ,she never knew what she had written till it was looked at1 continues the author1 and there was often some slight difficulty in deciphering it4 ,thus1 the first question1 ',who are you that write8' produced what at first ,i took to be mere scrawling1 and ,c 7the automatist7 shortly after left the room4 ,after she had done so1 ,i took another look at this scrawl1 and then at once perceived that it was legible1 and that the name written in answer to the question was ',henry ,morton4' ,i at once followed ,c upstairs1 and asked her if she had ever heard the name2 and she replied that it was that of a character in a ,christmas play she had acted in1 more than a year previously4 ,this is a most remarkable case in more ways than one4 ,it shows1 first1 that when the automatist knows nothing of spiritism1 and there is consequently no suggestion of the spirits having any part in the performance1 the subjective mind will not assume that it is a spirit that writes2 secondly1 that the bare fact that the question1 ,who are you that write8 is asked1 amounts to a suggestion that some third person is writing1 and that the automatist is dominated by the inference drawn1 just the same as if the suggestion had been a positive statement4 ,the most remarkable part of it1 however1 is the persistency with which her subjective mind clung to the suggestion that she was ,henry ,morton4 ,she had assumed that character more than a year before1 in a ,christmas play1 and her subjective mind still identified itself with the imaginary personage1 and believed the truth of the suggestion as firmly as it would have believed the suggestion that it was a disembodied spirit1 had that suggestion been made4 ,the author shows an intelligent appreciation of this fact when he adds3 ,had the name been1 as it easily might have been1 that of some deceased friend1 it is obvious what inference would have been drawn4 ,it is also obvious that it would have been that of some deceased person1 had the young lady been acquainted with the planchette and the spiritistic hypothesis4 ,another instance of automatic writing where the spiritistic hypothesis was ignored1 is reported in the ,proceedings of the ,society for ,psychical ,research1 vol4 iii4 pages #h-bc4 ,space can be given to a brief extract only4 ,the experiments were tried by the ,rev4 ,p4,h4 ,newnham and his wife1 the latter acting as the automatist4 ,the primary object of these experiments was to test the power of thought-transference4 ,this was very successfully done1 as the answers1 though not always correct1 referred to the questions4 ,it appears1 incidentally1 that they entertained a different hypothesis from the usual one1 as will appear from the answers which we quote4 ,the questions were written down by ,mr4 ,newnham1 and no hint was given to the operator as to their character or subject4 ,the following are fair samples3-- ,q4 ,is it the operator's brain1 or some external force1 that moves the planchette8 ,answer 'brain1' or 'force4' ,a4 ,will4 ,q4 ,is it the will of a living person1 or of an immaterial spirit distinct from that person8 ,answer 'person' or 'spirit4' ,a4 ,wife4 ,q4 ,give first the wife's ,christian name2 then my favorite name for her4 ,a4 7,this was accurately done47 ,q4 ,what is your own name8 ,a4 ,only you4 ,q4 ,we are not quite sure of the meaning of the answer4 ,explain4 ,a4 ,wife4 ,at a subsequent sitting the following questions and answers were given3-- ,q4 ,who are you that write8 ,a4 ,wife4 ,q4 ,but does no one tell wife what to write8 ,if so1 who8 ,a4 ,spirit4 ,q4 ,whose spirit8 ,a4 ,wife's brain4 ,q4 ,but how does wife's brain know 7certain7 secrets8 ,a4 ,wife's spirit unconsciously guides4 ,at a subsequent sance the following dialogue occurred3 ,q4 ,by what means are 7unknown7 secrets conveyed to wife's brain8 ,a4 ,what you call mesmeric influence4 ,q4 ,what do you mean by 'what you call'8 ,what do you call it8 ,a4 ,electro-biology4 ,q4 ,by whom1 or by what1 is the electro-biologic force set in motion8 ,a4 ,i told you you could not know more than you did4 ,q4 ,can wife answer a question the reply to which ,i do not know8 ,a4 ,why do you try to make me say what ,i won't8 ,q4 ,simply because ,i desire knowledge4 ,why will you not tell8 ,a4 ,wife could tell if some one else1 with a very strong will1 in the room knew4 ,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 hypothesis1 he will not assume to be a spirit4 ,if he does entertain the spirit hypothesis1 he will assume that he is a spirit1 and answer accordingly4 ,the mental and physical phenomena are the same in the one case as in the other4 ,the logical conclusion is this3 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 spirit4 ,we must look1 therefore1 to other sources for evidence of spirit origin of the phenomena4 ,obviously the only test by which that question can be settled is by the character of the communications4 ,when that test is applied1 it is found that all that is mysterious about them can be explained on the hypothesis of telepathy or clairvoyance4 ,in the mean time1 the fact that the power that writes is always amenable to control by suggestion1 constitutes the strongest presumptive evidence that it is the subjective mind of the operator4 ,this is the explanation which is afforded by a knowledge of some of the laws governing the action of the subjective mind4 ,the onus probandi rests with those who claim a supernatural origin for the phenomenon4 ,,trance4 ,under the general head of trance may be grouped all that class of cases in which the objective faculties are1 for the time being1 held in practically complete abeyance1 and the subjective mind becomes correspondingly active4 ,various names have been applied to this condition1 such as somnambulism1 hypnosis1 mesmeric trance1 ecstasy1 catalepsy1 obsession1 etc41 many of the names implying a theory of causation rather than distinctive features of condition4 ,the condition varies in accordance with the idiosyncrasies of the individual as much as from the causes which induce it4 ,the leading characteristics are1 however1 the same in all cases4 ,these are1 first1 the partial or complete abeyance of the objective mind2 second1 the activity of the subjective mind2 and1 third1 the perfect amenability of the latter to control by the power of suggestion4 ,many remarkable mental phenomena are developed in these states1 but this discussion will be confined to the supposed power of persons in the condition of trance to hold intercourse with the spiritual world4 ,this power has been held to exist from time immemorial2 the ancient and modern mystical literature is filled with the most interesting1 not to say startling1 accounts of interviews held by these persons with the inhabitants of the spirit-land4 ,vast systems of religion have been founded upon the supposed revelations of persons in a trance1 and untold millions of the human race base their hopes of a life in a future world upon the dreams of ecstatics4 ,the whole vast fabric of ,oriental philosophy and religion is based upon the revelations of persons in a trance4 ,the ,swedenborgian philosophy in the ,western world is founded upon the dreams of a person who1 in a condition of a trance1 believed himself to be able to hold familiar converse with the inhabitants of heaven and of hell4 ,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 perfection4 ,the ,oriental philosophy1 in particular1 is so symmetrical1 so pervaded by grand and noble conceptions1 so permeated with lofty precepts of morality1 humanity1 and religion1 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 ecstatics4 ,but we are told that it has stood the test of thousands of years of thought and investigation1 and that no fact in physical science can be adduced to disprove its fundamental principles4 ,doubtless this is true4 ,the adepts have steered clear of propositions in physical science which could be disproved by the learning of the schoolboy4 ,in this they have avoided those errors of the ,bible of the ,christians1 which1 though unimportant in themselves1 having no bearing upon the real philosophy of the ,christian religion1 have proved a stumbling-block to superficial minds4 ,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 world1 the proposition must necessarily be true8 ,clearly not4 ,again1 does it follow that because a system of philosophy1 the alleged facts of which are necessarily undemonstrable1 has stood the test of thousands of years of investigation1 it is necessarily correct8 ,by no means4 ,time has effected for the ,oriental philosophy that which has not been effected for the ,western spiritual philosophy1 simply for the want of time2 it has perfected it as a system4 ,the lapse of time has enabled the system to be evolved by the gradual but constant accretions of human thought1 from generation to generation1 until it has grown1 from the first vague hope of the human soul for a life beyond the grave1 to its present stupendous proportions4 ,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 living4 ,it is true that modern spiritism found a philosophy ready made to its hand in the writings of ,emanuel ,swedenborg4 ,his descriptions of the spirit-world were in the main confirmed by the earlier mediums who were acquainted with his writings4 ,his was essentially a material heaven4 ,as on earth1 so in heaven1 was his highest conception of the beauties and glories of the land of spirits of just men made perfect4 ,but he believed in hell1 and he found one4 ,he was inimical to certain ,christian sects1 and he found that all who belonged to those sects were condemned to everlasting punishment4 ,when modern spiritism became a belief1 it found its most enthusiastic followers among those who were outside of the pale of the ,church1 those who were in revolt against the asceticism of the ,puritan belief and practices1 those who refused to believe that a ,god of love and mercy would condemn any portion of his creatures to everlasting fire4 ,they found in the ,rochester knockings the first evidence which appealed to their senses of a life beyond the tomb2 and they consulted their mediums with perfect confidence in their ability correctly to portray the condition of the denizens of the land of spirits4 ,they learned from those oracles that their preconceived notions of divine justice were eminently correct1 that there was no such place as hell1 and that all alike shared in the boon of immortality2 and1 by a series of progressive steps1 through seven or eight concentric spheres1 all at last reached the highest state of divine felicity4 ,they found that ,swedenborg was right in the main1 but was a little incorrect in his information concerning hell4 ,it would be tedious1 as well as superfluous1 to enumerate the steps by which the philosophy of modern spiritism has advanced from the crude notions of the earlier writers to its present status4 ,every intelligent reader will recognize the wide difference between the rhapsodic hodge-podge of ,andrew ,jackson ,davis and the calm philosophy of ,judge ,edmonds1 and will not fail to note how completely the latter is now superseded by modern writers1 who are gradually engrafting upon the indigenous stem the most luxurious branches of the ,oriental tree4 ,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 existence4 ,the process of this evolution is easy to understand4 ,the earlier mediums adopted the doctrines of ,swedenborg1 with certain amendments which seemed to them to be more in accord with reason and ,divine justice4 ,those who followed1 in turn adopted the main ideas of their predecessors1 with amendments of their own4 ,each writer in succession amended the work of his predecessors in those respects in which it seemed to him to be imperfect1 and each one had authority from the spirit-world which sanctioned the amendment4 ,and thus the system grows in magnitude and perfection1 and will continue to grow as long as men believe themselves to be inspired by extramundane intelligences4 ,now1 the noteworthy facts connected with this evolutionary process are1 first1 that all believe that they obtain their authority for every statement of fact and every new idea direct from the spirits of the dead2 and secondly1 that every man who evolves a new idea1 or is possessed of an old one1 can easily have it confirmed by consulting a spirit medium1 providing the proper suggestion is made to said medium4 ,and this is true of all classes and ranks of mediums1 from the common table-tipper to the ,oriental ecstatic4 ,if the medium is possessed of ideas of his own1 and no outside suggestion is made1 he will obtain information from the spirit world in exact accordance with his ideas4 ,the same is true of all trance-seers1 by whatever means the trance is brought about4 ,thus1 ,cahagnet1 the ,french mesmerist1 who devoted his life to mesmerizing subjects for the sole purpose of ascertaining what was going on in heaven1 once mesmerized a ,french peasant1 and directed him to visit the abode of the blest4 ,this he promptly did1 and reported that he saw a great white throne1 surrounded by a great throng of people1 all dressed in the most gorgeous apparel4 ,on the throne was seated a man who was much larger than any of the rest1 and who was further distinguished by the superior cut1 make1 fit1 and material of his clothes4 ,the peasant was sure that he had seen the ,almighty1 and so reported4 ,it is obvious that he had simply seen a vision representing a peasant's idea of heaven4 ,cahagnet assured him that he must be mistaken1 and quoted ,bible authority to show that ,god himself has said1 ,there shall no man see me1 and live4 ,this was convincing to the simple-minded peasant1 and ,cahagnet advised him1 the next time he was entranced1 to ascertain if it was not a conclave of leading spirits that he saw1 who were assembled for some purpose connected with the internal economy of heaven4 ,accordingly1 he made inquiries the next time he was entranced1 and ascertained that ,cahagnet was right4 ,it is clear that ,cahagnet did not understand the law of suggestion1 or his book would never have been written4 ,it is scarcely necessary to remark that his book obtained a wide circulation1 was translated into several languages1 and constituted a standard mesmeric text-book for many years4 ,i have said that the same law of suggestion governs all trance-seers4 ,this is obviously true4 ,if it is a law1 it is universal in its application4 ,yet ,orientalists tell us that their visions are veridical1 because1 they say1 they are objective visions4 ,this1 of course1 is merely begging the question4 ,they hold that the visions and other communications obtained by ,western spiritists are mere subjective hallucinations4 ,it is noteworthy that the distinction which they make between the two kinds of visions is this3 those visions which accord with their views are objective2 those which do not are subjective4 ,it is a very easy and comforting distinction1 but it forcibly reminds one of the old definition of orthodoxy as distinguished from heterodoxy3 ,orthodoxy is my doxy1 and heterodoxy is your doxy4 ,the ,oriental adepts claim that they have learned much more of the laws of nature than is dreamed of in ,occidental philosophy4 ,doubtless they have1 if half the stories we hear of them are true4 ,they have learned to produce phenomena which far transcend anything done by our spirit mediums4 ,moreover1 they have learned the true source of the power1 and they do not ascribe it to spirits of the dead4 ,said one of them1 in my hearing3 ,i have often been asked the question1 ',what is an adept8' ,an adept is a spirit medium who knows that the power to produce his phenomena resides within himself1 and who possesses the intelligence and power to control and direct it4 ,this is the exact truth in a nutshell4 ,but because the adepts have acquired the knowledge of the laws which govern the production of phenomena1 and are able to apply them1 it does not follow that they are able to set any law of nature at defiance1 or that they can claim exemption from the operation of a universal law of our existence4 ,we find in the ,western world that the law of suggestion controls all subjective phenomena1 of whatever name or nature1 and we are slow to believe that ,eastern people are exempt from the operations of the same law4 ,if they are1 the burden of proof rests upon them to demonstrate it4 ,thus far it has not been demonstrated4 ,the literature of mysticism of all ages of the world and of all nations is full of accounts of the visions of ecstatics4 ,the one noteworthy fact that is observable in all is that each one sees and hears that which he expects to see or hear4 ,the details may be unexpected1 and the whole may transcend his objective conceptions1 but none controvert their preconceived ideas4 ,catholic ecstatics will see ,catholic visions1 and ,protestants will see ,protestant visions4 ,in short1 whatever may be the belief or the philosophy of the ecstatic1 confirmation of that belief will be found in his visions of1 or his communications from1 the other world4 ,the history of the ,catholic ,church abounds in accounts of wonderful visions seen by nuns and other religious devotees of that faith4 ,one noteworthy fact constantly reappears in that connection1 which is1 that they nearly always become entranced after long contemplation of the image of the ,saviour or of the ,virgin ,mary4 ,this fact is interesting from a purely scientific standpoint4 ,the physical attitude which they assume in contemplation of the crucifix is the one most conducive to the induction of the hypnotic condition4 ,the significance of this observation will be at once apparent when we remember that ,dr4 ,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 condition4 ,the attitude1 both physical and mental1 of prayer1 is therefore the one most favorable to the induction of the hypnotic or trance condition on the one hand1 and1 on the other1 to the production of the visions which accord with the faith and expectancy of the individual4 ,the fact that the physical attitude assumed in prayer has a tendency to induce the subjective condition1 will account for many of the well-recognized effects of earnest supplication of ,divine favor4 ,that calm tranquillity of mind which follows the prayer of faith may be attributed1 in part at least1 to the physical condition resulting from partial hypnosis4 ,the objective faculties are held in abeyance1 the nerves are tranquillized1 and that part of ,god in us holds communion and is harmonized with its ,divine source4 ,thus it is that long and earnest prayer for the restoration of health is often followed by marvellous results1 especially when it is inspired by perfect faith in the promises of the ,master4 ,the fact that faith constitutes a strong suggestion to the subjective mind1 which in turn controls the condition of the body1 does not militate against the idea of ,divine agency in the result4 ,it is the ,divine essence within us which produces the effect1 and it operates in strict accordance with ,divine law4 ,it confirms and explains that which ,christ taught so earnestly and so persistently1 namely1 that we must have faith1 or our prayers will avail nothing4 ,that he understood the principle involved1 goes without saying2 but it was not yet time to give it to the world1 for the world was not prepared to receive it4 ,i have many things to say unto you1 but ye cannot bear them now1 were his words1 uttered during his last interview with his disciples previous to his crucifixion4 ,his was the dispensation of faith4 ,the promised dispensation of knowledge has not yet been inaugurated2 when it is1 the wisdom which he taught will be better understood1 for it will then be known that the doctrines which he enunciated regarding his power over disease1 and the conditions of immortality1 were but statements in strict accordance with scientific facts4 ,,obsession4 ,webster defines obsession as the state of a person vexed or besieged by an evil spirit1 antecedent to possession4 ,the latter term he defines as the state of being possessed1 as by an evil spirit1 etc4 ,allan ,kardec employs obsession as a generic term1 to include simple obsession1 which accords with ,webster's definition of the term2 fascination1 which is an illusion produced by direct action on the medium's thought1 paralyzing his judgment2 and subjugation1 which completely paralyzes the will1 and causes the medium to act in spite of himself4 ,for our purpose these fine distinctions are immaterial1 as they merely represent different stages or degrees of intensity of the same phenomenon4 ,the theory of obsession is a modernizing of the old idea of being possessed of a devil1 or devils1 as the case might be4 ,it consists in being dominated1 to a greater or less extent1 by the idea that the person is besieged or controlled by a foreign spirit1 good or bad1 angel or devil4 ,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 mind4 ,it matters not how the suggestion originated1 the result is the same4 ,in ancient times the idea prevailed that any one was liable at any time to be taken possession of by a devil4 ,when that idea was in vogue it frequently happened that persons who easily entered the subjective condition found themselves possessed of one or more devils4 ,in those times the profession of exorcist was very profitable4 ,the priesthood generally monopolized the business1 for the obvious reason that they were supposed to entertain a spirit of more or less antagonism to devils generally4 ,besides1 devils were supposed to have a mortal fear of anything holy2 they had an especial dread of the sight of a copy of the ,scriptures1 and of hearing the name of ,god pronounced4 ,accordingly it came to pass that1 upon the command of the exorcist1 the devil would often incontinently fly1 leaving the patient in his normal condition4 ,sometimes1 however1 he would be more stubborn1 and the patient would go into convulsions upon hearing the magic words pronounced2 and then more severe measures would have to be adopted1 such as employing more exorcists4 ,but persistence was generally rewarded with success4 ,in later years devils have generally gone out of fashion1 and their place is taken by bad spirits of dead men4 ,and so it has come to pass that many spirit mediums are sorely afflicted with spirits1 who pester them most outrageously4 ,the exorcist is now replaced by the family doctor1 who is generally scientific to the last degree1 and accordingly endeavors to get rid of the spirit by means of physic or clysters4 ,recently1 however1 such cases have been treated successfully by means of hypnotism1 which is the obvious remedy1 in case the hypnotist realizes the power of suggestion4 ,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 devil1 as the case may be2 and that1 acting upon that suggestion1 it will personate the spirit or devil with the same extraordinary acumen that it would personate any other character suggested4 ,and it will assume to be one1 two1 or seven devils or spirits1 in accordance with the suggestion1 and will exhibit as many different kinds and degrees of deviltry as there are devils embraced in the suggestion4 ,such cases are frequently characterized by the development of wonderful telepathic power2 and this of course adds to the mystery and confirms his friends in the idea that the patient is controlled by an extramundane agency4 ,but1 while it adds to the mystery1 it does not militate against the soundness of the explanation afforded by the laws of duality and suggestion4 ,the ceremony of exorcism by the priests in ancient times constituted a most powerful suggestive command1 which could not1 and did not1 fail in having the desired effect4 ,there was an interval1 however1 between the days of priestly exorcism and the days of modern hypnotism1 during which scepticism prevailed regarding the power of any one to exorcise an offending spirit1 or to cure the patient by other than material remedies4 ,patients were then sent to insane asylums1 only to increase their maladies4 ,but in later years the power of hypnotic suggestion has become a recognized principle in therapeutics1 and little trouble is experienced in curing obsessed patients where the brain has not become diseased4 ,the fact that the trouble is susceptible of cure by hypnotic suggestion points clearly to its mental origin1 and precludes the possibility of its being attributable to supermundane causes4 ,,dual ,,personality4 ,cognate in some of its essential characteristics to the phenomenon of obsession is that of dual personality2 and although it has nothing to do with the question of spiritism1 it may as well be noted here as elsewhere4 ,by this term is not meant the duality of mental organization which pertains to every human being1 but it refers to a specific phenomenon which has received that name from recent scientific observers4 ,it is characterized by a complete loss of knowledge of personal identity4 ,the patient assumes a new name1 a new personality1 and a new character1 the last being often in marked contrast to the normal one in every essential particular4 ,the old personality is sometimes completely forgotten1 and sometimes it is remembered only as a person whom the patient has once known4 ,in some instances the two personalities alternate at somewhat irregular intervals4 ,in others1 the phenomenon occurs only once in a lifetime4 ,in others1 several different personalities will be assumed at different times4 ,in all these cases certain characteristics constantly reappear1 the most notable appearing in the fact that the new personality is always consistent with itself2 that is1 it is always the same1 whenever it reappears4 ,its moral characteristics are sometimes in marked contrast to the lifelong character developed in the normal state1 but it never varies from one time to another4 ,if a dozen different personalities should be assumed at different times1 each would always be consistent with itself4 ,the incidents occurring during the continuance of one interval of the abnormal personality will always be remembered whenever the same personality reappears1 so that the existence of the new personality1 when it reappears with frequency1 is practically continuous2 that is1 the intervals of normal consciousness do not seem to be remembered4 ,the normal personality1 however1 never remembers aught of what occurred during the abnormal interval4 ,as before remarked1 the abnormal personality sometimes remembers the existence of the normal one1 but always as that of a third person1 upon whom it often looks1 and of whom it sometimes speaks1 with pitying contempt4 ,it generally happens1 in case two or more abnormal personalities are assumed1 that each remembers all the other abnormal characters1 but regards them as third persons having no connection whatever with itself4 ,one of the most remarkable cases which have been reported in the ,united ,states was that of one ,ansel ,bourne1 a ,baptist clergyman1 who suddenly disappeared from his home in ,rhode ,island a few years ago4 ,every effort was made to find him1 but without avail4 ,at the end of two months he returned to his home1 after an experience of the strangest character4 ,it appears1 from an investigation conducted in the most careful and painstaking manner1 in behalf of the ,london ,society for ,psychical ,research1 that ,mr4 ,bourne lost normal consciousness soon after leaving home1 and wandered around in several different towns and cities1 finally reaching ,norristown1 ,pa41 where he rented a store1 stocked it with small wares1 and carried it on successfully for a period of six weeks1 under the name of ,a4,j4 ,brown4 ,he appeared to the citizens of ,norristown as a normal person1 conducting his business properly1 contracting no unnecessary debts1 and always paying promptly4 ,at the end of six weeks of a mercantile career he suddenly regained his normal consciousness1 and remembered nothing whatever of his abnormal experience4 ,the article in the ,proceedings of the ,society for ,psychical ,research1 written by ,richard ,hodgson1 ,,ll4,d41 exhibits exhaustive research in the investigation of this case1 and its entire verity cannot be doubted4 ,it appears that ,mr4 ,bourne had once1 in early life1 had a remarkable experience1 which shows a tendency to abnormal psychic conditions2 but nothing was developed which throws any light upon any specific cause for the particular phase of his later experience4 ,he had never before engaged in trade1 nor had he had any taste for such a life1 and nothing could be remembered which could explain why it was that he assumed the name of ,a4,j4 ,brown4 ,it is stated1 however1 that he had once been hypnotized1 when young1 and made to perform many amusing antics on the stage2 but no recollection was had that the name of ,a4,j4 ,brown had been suggested to him at the time4 ,it is extremely probable1 however1 that that name was suggested to him at that time1 and that his subjective mind retained the memory of the name1 and that the impression lasted all those years1 only to reappear when he again went into a hypnotic trance4 ,this is only a conjecture1 however2 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 character1 which she had once assumed in a play1 and with which it again identified itself in obedience to her suggestion1 made when she was in the normal condition4 ,again1 it is a common stage experiment in hypnotism to suggest some name to the subject1 and some character in which he is made to act1 that of a merchant being not uncommon4 ,when we remember how lasting are such impressions upon the subjective mind1 and how prone they are to reappear at any subsequent time when the same conditions exist1 we are prepared to believe that such a suggestion1 made in early life1 would be an ample explanation of the subsequent event4 ,the fact that the suggestion1 whatever it was and by whomsoever it was made1 was made while the subject was in the hypnotic condition1 and could not1 therefore1 be remembered objectively1 explains why it is that in few1 if any1 of such cases can any clew be obtained as to the origin of the suggestion1 or any reason assigned for the assumption of any particular personality4 ,the dual character of the persons thus afflicted constitutes the most indubitable evidence of the duality of man's mental organism1 and it is beginning to be so recognized by ,european scientific observers4 ,some of them say1 however1 ,if this is evidence of duality of mind1 what shall we say of those who exhibit a triple personality8 ,is that an evidence of a trinity of mind8 ,the question is pertinent1 and is easily answered4 ,it is obvious that the persons exhibiting the phenomenon are in a hypnotic trance1 and are1 therefore1 governed by the laws pertaining to hypnotism4 ,they have an objective mind1 which is the controlling power in the normal condition4 ,in the hypnotic state the normal1 or objective1 faculties are in abeyance1 and the person is amenable to control by the power of suggestion4 ,whatever name or character is then suggested is at once assumed by the subject4 ,the suggestion may be oral1 and proceed from another2 or it may be an auto-suggestion1 arising from something suggested in a previous hypnotization1 or from some forgotten circumstance4 ,be that as it may1 the suggested character is assumed and carried out with all the deductive logical exactitude characteristic of subjective reasoning4 ,this is a well-known result of a common hypnotic experiment4 ,it is also well known that the subject can be made to assume any number of characters by the same process4 ,it is a common stage experiment to cause a versatile subject1 who is easily controlled1 to assume a dozen different characters in the course of an evening's performance4 ,it is obvious1 therefore1 that persons who are afflicted with a second personality1 which occasionally takes possession of them1 are also liable to assume a third1 or1 indeed1 any number of names and characters1 if anything happens to suggest them4 ,in fact1 the power of suggestion over the subjective mind1 in the line of multiplication of characters1 is practically unlimited4 ,it is not a multiplication of personalities1 however1 nor an evidence of a triple or a quadruple personality1 but merely an exhibition of the power of the second1 or subjective1 personality of man to assume1 in obedience to the law of suggestion1 any number of real or imaginary characters4 ,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 dead1 whose names are suggested4 ,the specific character of the mental operations of persons in whom the second personality is abnormally developed has not been recorded1 so far as we are aware4 ,it will be found1 however1 when observations are made in that direction1 that they have practically no capacity for reasoning by the inductive process when under the control of the second personality4 ,this will certainly be the case if the hypnosis is perfect4 ,otherwise it might be modified by the synchronous action of the objective mind4 ,it is hoped that future observers will direct their attention to this question1 to the end that a series of facts may be collated which shall assist in determining the direction and extent1 as well as the exact limitations1 of subjective mental power4 ,when that is accomplished1 the first great step will have been taken in bringing psychology within the domain of the exact sciences4 ,illustration ,,chapter ,,xix4 ,,the ,,physical ,,phenomena ,,of ,,spiritism4 ,the ,intelligence manifested4--,it is a ,human ,intelligence4--,inherent ,probabilities4--,conditions requisite4--,the ,best ,conditions4--,a ,living ,organism necessary4--,the ,laws of ,telepathy and ,suggestion prevail4--,slate-,writing4--,a ,wonderful ,slate-,writing ,sance4--,telepathic and ,psycho-,physical ,power displayed in ,perfection4--,demonstration of its ,mundane ,origin4--,an ,unexpected ,phenomenon4--,summary of ,results4--,syllogism4--,general ,conclusions4--,spiritistic ,phenomena do not constitute ,valid ,evidence of a ,life beyond the ,grave4--,an ,argument for ,immortality4 ,the physical phenomena of spiritism are in more senses than one the most interesting of all the manifestations of subjective power4 ,they require1 however1 but a brief treatment at our hands1 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 phenomena4 ,no attempt1 therefore1 will be made to prove that the alleged physical phenomena of so-called spiritism are veridical or otherwise4 ,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 phenomena4 ,for our purposes it is not a matter of vital importance whether things can be made to levitate without physical contact or not4 ,it will be assumed1 therefore1 that all statements made by respectable witnesses in regard to the occurrence of physical phenomena are true4 ,we do this partly because we believe them to be true1 having seen enough to know the reality of the leading physical phenomena1 and partly because our purpose is to deal with the mental aspects of psychic phenomena1 and the laws which pertain to their development4 ,we shall leave to those who are sceptical1 or who think they are sceptical rather than ignorant1 the task of investigating1 after the ponderous and elaborate methods of the scientists1 phenomena which can be verified beyond the possible shadow of a doubt1 by the exercise of a little common-sense4 ,and we will here undertake to guarantee that if any scientific gentleman will1 in good faith1 follow the suggestions offered in former chapters of this book regarding the proper method of dealing with so-called mediums1 and will divest himself1 for the time being1 of all fear of professional mediums and all prejudice against them1 he will not only see enough to convince him of the truth of all that is alleged regarding physical phenomena1 but he will also see that the elaborate test conditions often insisted upon by scientific investigators are superfluous1 not to say absurd4 ,these remarks are1 of course1 applicable to the better class of mediums1 that is1 those who are recognized by the great body of spiritists as possessing a high order of mediumistic power4 ,their moral characteristics need not count as a factor1 for it is to the interest of a medium to produce genuine phenomena when he can1 and he will always do so if the conditions are favorable4 ,mediums are always anxious to exhibit their phenomena1 when genuine1 under test conditions1 and will do so in a way that shall satisfy the most sceptical4 ,a further qualification of the foregoing remarks should be made in regard to materializing mediums4 ,the writer has never seen anything genuine in the line of materializations4 ,there is here more room for fraud1 and more fraud is perpetrated by materializing mediums than by any other1 because materialization is a rare and difficult phase of mediumship4 ,yet there is every reason to believe1 and we shall undertake to show further on1 that the production of genuine apparitions1 resembling the persons they profess to represent1 is a possibility within the range of psychic power4 ,the remarks which follow will therefore be addressed1 not to those who are not yet convinced of the reality of physical phenomena1 but to those who are aware of their reality1 but attribute them to extramundane causes4 ,there is one pregnant fact connected with these manifestations which all will admit1 and that is that there is an intelligence which directs and controls them4 ,this intelligence is that of disembodied spirits1 or it is not4 ,if it is not1 it must be that of embodied spirits4 ,these propositions1 if not self-evident1 will at least be admitted to be true by those who believe that it proceeds from disembodied spirits of human beings4 ,the intelligence is a human intelligence1--that is1 it is characterized by human imperfections and limitations2 and1 as all human beings must be classified as either living or dead1 we must look to one class or the other for the source of the phenomena4 ,the first question in order is1 ,what are the inherent probabilities8 ,conceding the power to exist1 it would seem to be more inherently probable that it is possessed by a soul connected with a living organism1 than it is that it is possessed by a soul that has been entirely severed from all connection with the material world4 ,spiritists themselves unwittingly concede the truth of this proposition when they assert1 as does ,allan ,kardec1 on the authority1 as he says1 of the spirit of ,saint ,louis1 that the spirits who produce these effects are always inferior spirits1 who are not entirely disengaged from material influence4#cg ,besides1 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 essential4 ,it requires1 therefore1 two things to produce the phenomena2 namely1 a soul and a body4 ,in a living man the two are united and working in harmony4 ,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 body8 ,if not1 why not8 ,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 body8 ,is it because the former possesses more knowledge than the latter8 ,no1 for we have seen that it is only inferior spirits who are capable of producing physical manifestations4 ,superior knowledge confers no advantage2 for1 as ,kardec informs us1 the superior spirits have no power in that direction4 ,we have1 therefore1 the authority of the spiritists themselves for formulating the proposition that the more completely the spirit of a man is disengaged from material influence1 the less power he possesses to produce physical phenomena4 ,this being true1 it follows that the converse of the proposition is true1 namely1 that the more completely the spirit of a man is united to material elements1 the greater is his power to produce such phenomena4 ,the conclusion is irresistible that the spirit of a man in normal union with his own body possesses the power in perfection4 ,if1 therefore1 we can find in abstract reasoning no warrant for the assumption that the phenomena are produced by disembodied spirits1 we must look elsewhere for evidence of their extramundane origin4 ,the first inquiry naturally suggesting itself is1 ,what internal evidence is contained in the character of the manifestations which would enable one to form a correct judgment regarding their probable source8 ,we have already seen that reasoning from their physical character leads us to the conclusion that the physical power displayed must have a physical basis1 and that that basis is probably the physical organism of the medium4 ,now1 if its intellectual character leads us in the same direction1 the evidence is still stronger in favor of its purely human origin4 ,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 discussed4 ,indeed1 the fact is almost self-evident4 ,they have the same origin1 and must be governed by the same laws4 ,the remarks1 therefore1 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 demonstrations4 ,the laws of telepathy and suggestion play their subtle rle in the one case the same as in the other4 ,if possible1 there is less evidence of extramundane origin in the physical manifestations than there is in the intellectual4 ,indeed1 this might be pre-supposed1 from the gross character of the former1 even though the latter had a purely spiritual source4 ,if1 therefore1 we find no valid evidence of extramundane origin in the higher manifestations1 it is a waste of time to seek for evidence of spirit intercourse in the tipping of kitchen tables1 the levitation of parlor sofas1 or the convulsions of whole sets of chamber furniture4 ,the foregoing remarks apply to all forms and grades of physical phenomena1 of which there are many4 ,some of them possess the most intense interest1 not only on account of the wonderful psycho-physical power displayed1 but because of their intellectual phases4 ,slate-writing1 for instance1 when performed by a first-class medium1 gifted with a high order of telepathic power1 accompanied by other necessary intellectual qualifications1 is one of the most interesting of all phases of psychic power4 ,an instance which occurred within the writer's own experience will be here related1 for the reason that it fully illustrates the essential qualifications and characteristics of a first-class medium1 shows both the physical and mental powers with which he is endowed1 and clearly defines the limitations which hedge him about1 and which point1 with unerring exactitude1 to the source of the phenomena4 ,a few years ago1 a conversation which the writer had with a celebrated ,union general led to an agreement to visit a prominent slate-writing medium1 then sojourning in the city of ,washington4 ,among other things1 it was agreed that the general should be the sitter1 and that he should be guided entirely by my suggestions relative to the course which he should pursue before and during the sance4 ,my object1 which he fully understood and appreciated1 was1 first1 to convince him of the genuineness of the physical phenomena1--that is1 that the slate-writing was performed without corporeal contact of the medium with the pencil1 and without the shadow of a possibility of the employment of legerdemain2 and1 secondly1 to demonstrate the utter impossibility of the phenomena being attributable to disembodied spirits4 ,it must be premised that the medium was in the habit of causing his sitters to write six short letters to as many different spirits4 ,these epistles are written on separate pieces of paper about three inches square1 and are addressed to the spirits by name and signed by the writer1 precisely as an ordinary letter would be addressed and signed4 ,each letter is then rolled into a wad as small as possible1 and retained in the hand of the sitter until he is requested to deposit them in a pile on the table4 ,when this is done1 the medium reaches his hand across the table and touches the wads with the tips of his fingers1 the sitter meanwhile watching the proceeding closely1 to prevent the possibility of fraud4 ,after the medium has touched each bit of paper the sitter resumes possession of them and retains them for future reference4 ,it may be here remarked that a sitter has the privilege of bringing his own slates with him1 and retaining possession of them until the writing is finished4 ,they need not leave his custody for an instant4 ,he may place the bit of pencil between them himself1 and then securely lock or tie them together1 and hold them as tightly as he chooses on the top of the table1 in the broad light of day1 while the writing is going on4 ,the plan suggested to the general on this occasion1 and which he carried out to the letter1 was as follows3-- #a4 ,to write three letters to as many spirits of his dead acquaintances1 each one couched in general terms1--such as1 ,dear ,b41 can you communicate with me to-day8 ,if so1 tell me your condition in the spirit-land4 ,this could be answered by very general remarks1 and would require no specific answer involving any knowledge of the sitter's affairs or anything else4 #b4 ,to write two similar letters to two persons known to the sitter1 but unknown to the medium1 to be still living in the flesh4 #c4 ,to write one letter to a deceased person1 asking a specific question1 the correct answer to which neither the sitter nor the medium could possibly know4 #d4 ,to place the medium at his ease1 by leading him to believe that he had to deal with a sympathetic believer in the doctrine of spiritism1 who had perfect faith in the medium's powers4 #e4 ,to prescribe no test conditions whatever1 but let the medium have his own way in everything4 #f4 ,under no circumstances to let the medium know the name or antecedents of the sitter4 ,these suggestions were carried out to the letter4 ,the general was unknown to the medium1 and was introduced by the writer under a fictitious name4 ,the medium occupied a suite of rooms consisting of a large double parlor separated by folding-doors4 ,the front parlor was used as a reception-room1 and the back parlor as a sance-room4 ,the latter was lighted by one large window1 in front of which stood an old-fashioned square dining-table4 ,the medium seated himself on one side of this table1 and the sitter occupied a chair on the opposite side4 ,several slates were lying on the table1 two of which the medium washed clean and then gave them into the custody of the sitter1 who carefully examined them1 and kept them in his possession until the sance was over1 resting his arms upon them while he wrote the prescribed letters4 ,he was particularly cautious about writing the letters1 carefully guarding them so that it was impossible for the medium to see the writing with his natural eyes1 and never lifted his elbows from the two slates in his custody4 ,when the letters were all finished and rolled into wads1 they were placed upon the table directly between the medium and the sitter1 the latter never allowing his eyes to wander from them for an instant4 ,the medium then touched each wad with his finger-tips1 when they were again taken possession of by the sitter4 ,it should be stated that the sance1 thus far1 was not witnessed by myself2 but the circumstances were afterwards detailed by the general1 whose perfect trustworthiness is beyond question4 ,at this juncture--that is1 while the wads were still lying on the table--a most remarkable incident happened4 ,the medium suddenly arose1 opened the folding-doors1 and invited me in to take part in the sance4 ,after resuming his seat1 he remarked to me3 ,there is a spirit here who refuses to communicate until you are allowed to be present4 ,he says his name is ,g---- 7mentioning a common ,christian name74 ,have you any deceased friend by that name8 ,i answered1 ,no1 not remembering1 for the moment1 any one bearing that name4 ,the medium then handed me a pencil1 and said3 ,touch one of those wads with the pencil2 then open it1 and you will find that it is a letter addressed to ,g----4 ,i touched one of the six wads1 at random of course1 and upon opening it found1 to my surprise1 that it was a letter addressed by the sitter to his deceased brother ,g----4 ,the brother was also a very dear friend of mine2 but his exalted position in life precluded me from ever addressing him by his ,christian name1 and ,i had not been consciously thinking of him during the sance4 ,then the medium again addressed me1 as follows3-- ,fold the letter again1 place it with the others1 and mix them all together4 ,then take the pencil and touch another wad2 and the one you touch you will find to be a letter addressed to ,m----4 ,this was done1 and the wad touched proved to be a letter addressed to the party named by the medium4 ,a third time this feat was performed with the same result4 ,to say that we were surprised is but feebly to express our emotions4 ,the first success might be attributable to coincidence1 supposing the medium to be in possession of the name4 ,the chances were one to six1 and it is within easy range of coincidence that ,i should have hit upon the right letter4 ,in the second trial the chances were also one to six1 per se2 but the chances that ,i should succeed twice in succession were largely against me2 and the fact that ,i succeeded three times in succession in pointing out the right letter removes the matter far outside the domain of coincidence4 ,when we take into account the telepathic power displayed by the medium1 and that other power1 whatever it may have been1 which transformed me for the moment into an automaton1 the incident will be seen to possess an extraordinary interest and importance4 ,i should here remark that that was the first and only experience of my own in the domain of subjective automatism1 and that ,i did not experience any sensation which could lead me to suppose that ,i was not in a perfectly normal condition1 mentally and physically4 ,the most remarkable part of the performance1 however1 is yet to be related4 ,the sitter meantime did not lose his presence of mind1 but carefully guarded the pair of slates in his custody1 never lifting his arms from them as they lay upon the table before him4 ,nor did he for an instant lose sight of the wads of paper which he placed upon the table4 ,the medium touched them with his finger-tips alone1 as before related2 and after ,i had pointed out the three letters1 they were taken into the custody of the sitter4 ,this done1 the medium said to the sitter3 ,open the slates1 and you will find a communication from ,g----4 ,this was done1 and the promised communication was found1 addressed to the sitter by name and signed by ,g----1 the name of the sitter's brother4 ,in fact1 it was a pertinent answer to the letter written by the sitter to his brother1 addressed as the sitter had signed his name1 and signed as the sitter's brother had been addressed4 ,the medium then became considerably agitated1 and moved with convulsive rapidity4 ,he seized two other slates1 washed them1 submitted them for inspection1 and placed them upon the centre of the table before us1 with a bit of black pencil between them4 ,he then invited us to place our hands upon the slate with him4 ,this we did1 whereupon the writing began4 ,we could distinctly hear the pencil move with a gentle1 but rapid1 scratching sound4 ,in a few minutes three raps were heard1 apparently made by the pencil between the slates4 ,this was said to be the signal announcing the completion of the message4 ,the slates were then separated1 and several messages were found inside4 ,two more slates were then seized by the medium1 washed1 submitted for inspection1 and placed upon the table as before4 ,our hands were again placed upon the slates1 and the writing again began4 ,after it had progressed for a few moments1 the medium announced that the spirits wanted to write in colors4 ,he thereupon arose1 walked to the mantelpiece1 and produced a box of colored crayons1 all in small bits1 about the size of the piece of black slate pencil with which the writing had been done4 ,we were about to open the slates1 to allow the insertion of the crayons1 when the medium said that it was unnecessary1 as the colors could be got from the outside just as well4 ,the box of crayons was accordingly placed beside the slate1 and the writing was resumed4 ,after a short interval the signal was given that the messages were finished4 ,the general thereupon very carefully separated the slates1 to see if there were any colored crayons concealed therein4 ,only the bit of black slate pencil was there1 but four or five different colors had been used in writing the messages4 ,the results of this sance may be summed up as follows3 ,the contents of every letter written by the sitter were evidently known to the intelligence which wrote the replies1 for every letter received an appropriate answer1 save one1 which will be noted further on4 ,the answer to each letter was addressed to the name signed to the corresponding letter1 and each answer was signed with the name of the person to whom the corresponding letter was addressed4 ,six letters were written by the sitter1 as before stated4 ,three of them were written to deceased friends of the sitter1 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 replies4 ,two of the letters were written to living persons1 and they were also couched in general terms1 requiring no specific knowledge to enable an appropriate reply to be framed4 ,each of these five letters received a reply which assumed that its writer was a denizen of the spirit-land4 ,there was no difference in their replies so far as that was concerned4 ,the sixth letter was addressed to a deceased relative1 and was as follows1 omitting names3-- ,,dear ,a4,b41--,whom did you desire to have appointed administrator of your estate8 7,signed7 ,c4,d4 ,to this letter the only reply was from the medium's control1 who reported as follows3-- ,a4,b4 is here1 but cannot communicate to-day4 ,the conclusions which are inevitable may be summed as follows3-- #a4 ,the slate-writing was done without physical contact with the pencil1 either by the medium or any one else4 ,it all occurred in broad daylight4 ,the slates were not handled by the medium1 except to wash them and to place his hands upon them 7in all cases but one7 while the writing was going on4 ,the slates were not for an instant out of sight of the sitter during the whole sance1 nor were they out of his custody during that time1 after they were washed by the medium4 ,they were then carefully inspected by the sitter1 the pencil was placed between them by the sitter1 they were tied together by the sitter1 and opened by him after the writing was finished4 ,in short1 there was no chance for fraud or legerdemain1 and there was none4 #b4 ,the power which moved the pencil1 being clearly not physical1 must have been occult4 ,this occult power was either that of disembodied spirits1 or that of the medium4 ,did it proceed from disembodied spirits8 ,let us see4 ,the replies to the five letters emanated from the same source2 that is to say1 if the replies to any of them were from disembodied spirits1 they were all from disembodied spirits4 ,they were clearly not all from disembodied spirits1 for two of the letters were addressed to living persons1 and the replies were of the same character as the others4 ,the logical conclusion is inevitable that none of the replies were from disembodied spirits4 ,to put it in the simple form of a syllogism1 we have the following3-- ,the replies to the five letters were all from the same source4 ,two of them were not from disembodied spirits4 ,therefore1 none of them were from disembodied spirits4 ,again3 ,the power to produce the slate-writing emanated either from disembodied spirits or from the medium4 ,it did not emanate from disembodied spirits4 ,therefore1 it emanated from the medium4 ,having now logically traced the phenomenon to the door of the medium1 let us see what further evidence there is in support of that conclusion4 ,and first let us inquire1 ,is there anything inherently improbable in the theory that he was the source of the intelligence which guided1 and the power which moved1 the pencil8 ,was there any intellectual feat performed which rendered it impossible that he should have been its author8 ,the power to read the contents of the six letters was obviously within the domain of telepathy4 ,he was1 therefore1 just as well equipped for the performance of that feat as a disembodied spirit could be4 ,suggestion also plays its subtle rle in this class of phenomena1 as in all others1 and relieves the medium of all imputation of dishonesty or insincerity in attributing it to the wrong source4 ,the probability that the power to move the pencil without physical contact resides in the medium1 is as great1 at least1 as the probability that it resides in disembodied spirits4 ,all these questions have1 however1 been fully discussed1 and are mentioned here merely to complete the chain of reasoning4 ,there was nothing apparent in the answers to the five letters mentioned which would indicate that they emanated from any source other than the medium4 ,they contained no information possessed exclusively by disembodied spirits1 although they all purported to emanate from them4 ,the five letters were not1 however1 framed for the purpose of testing the knowledge possessed by spirits1 but merely to show that the replies did not emanate from that source4 ,the sixth letter1 however1 was framed for the express purpose of testing the knowledge possessed by the intelligence which moved the pencil4 ,the question1 ,whom did you desire to have appointed administrator of your estate8 was asked because the sitter did not know the correct answer1 and he knew that the medium could not know4 ,the knowledge was possessed by the deceased person exclusively2 and it is reasonable to suppose that if he was present1 as the medium declared that he was1 he would have given the desired information4 ,the intelligence which wrote the replies was in full possession of the contents of all the letters1 all the names addressed1 and all the signatures1 including those of the sixth letter4 ,the answers to five of them were pertinent and intelligent1 no specific knowledge being required4 ,but when the sixth was reached1 the spirit could not communicate to-day4 ,why8 ,simply because the specific knowledge required to answer the question was not in the possession of any one present1 and it could not1 therefore1 be obtained telepathically1 as the knowledge of the contents of the other letters was obtained4 ,this is the rock upon which all so-called spirit intercourse splits4 ,everything goes along swimmingly as long as the medium knows what to reply1 or can obtain information by means of his telepathic or clairvoyant powers4 ,but the moment he is confronted by a question requiring knowledge not obtainable in that way1 he fails dismally4 ,the circumstances of this sance have been detailed for the reason that it was a typical sance4 ,it displayed all the essential characteristics of modern spirit intercourse1 so-called4 ,the medium displayed all the essential powers and attributes of good mediumship4 ,the physical phenomena were produced to perfection1 and under the most perfect test-conditions4 ,the telepathic powers displayed were of the most extraordinary character1 and the conditions under which they were produced were also such as to preclude the possibility of fraud or legerdemain4 ,the results were also perfect in their character1 showing1 as they did1 both the powers of the medium and his limitations4 ,the dual character of the human mind was also clearly manifested1 and the perfect amenability of the subjective entity to control by the power of suggestion was demonstrated4 ,it would be interesting to pursue the subject of physical manifestations further1 and to examine all their multiform characteristics2 but that would be foreign to the purposes of this book4 ,the examination of the mental characteristics of the intelligence which controls the different manifestations is our only purpose1 and we have shown that the same laws prevail in all4 ,it is believed that enough has been said to enable the conscientious investigator1 who wishes to test the correctness of our hypothesis1 to apply its fundamental propositions to all psychic phenomena4 ,it is also believed that whoever so applies those propositions will arrive at the same conclusions to which ,i have come2 namely1 that there is no valid evidence1 in any of the phenomena of so-called spiritism1 that the spirits of the dead have any part in their production4 ,on the contrary1 as it seems to me1 the evidence all points in the opposite direction4 ,i refer1 of course1 solely to those phenomena which are produced through so-called spirit mediums4 ,if there is any communication to be had with the denizens of the other shore1 it is certainly not through them4 ,i have reluctantly arrived at this conclusion4 ,it would be pleasant to believe otherwise1 but ,i have sought in vain for evidence which would warrant me in doing so4 ,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 mediums1 ,i do not for a moment yield my hope1 or my convictions1 of a life beyond the grave4 ,on the contrary1 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 body4 ,we see that this entity possesses powers which far transcend those of our physical frame2 that the mental powers of the subjective mind or entity are exercised independently of our objective senses2 that they grow stronger as the body grows weaker1 and are strongest in the hour of death4 ,have we not a logical right to infer that when it is entirely freed from physical trammels1 it will have reached a condition of independent existence8 ,what that existence is1 it is not for objective man to know4 ,it is possible that if spirits could communicate as familiarly with the living as we commune with one another1 they would have no language which could bring to our comprehension their true condition4 ,it would be like teaching an infant the principles of the differential calculus4 ,how can the caterpillar1 crawling upon the ground1 hold intelligent communion with the airy butterfly1 or the butterfly reveal to the caterpillar the mysteries of her winged life8 ,the fact remains that mankind has ever hoped1 and will ever hope1 for a continued existence of some kind2 and all the old arguments in its favor1 and all the promises of the ,master1 still hold good4 ,moreover1 every new development in psychic science adds strength to the arguments1 and fresh proofs of his wisdom4 ,,footnotes3 ,footnote #cg3 ,book on ,mediums1 p4 #hg4 ,illustration ,,chapter ,,xx4 ,,phantasms ,,of ,,the ,,dead4 ,ghosts4--,scientific ,investigations4--,tentative ,classification of ,phenomena4--,power to create ,phantasms demonstrated4--,investigations of the ,london ,society for ,psychical ,research4--,spirit ,photography4--,projection of the ,astral ,body4--,witches4--,conditions necessary4--,the same in all ,cases4--,spirit ,materialization4--,magicians4--,ghosts the ,creations of the ,subjective ,entity4--,eliphas ,levi's ,views4--,raising the ,devil4--,crystal ,visions4--,propositions established4--,embodied ,thoughts4--,phantasms not ,spirits4--,uniform ,characteristics4--,a ,new ,classification4--,conditions of ,objectivity and ,persistency4--,haunted ,houses4--,no ,general ,intelligence manifested4--,d',assier's ,statements4--,a ,remarkable ,case4--,ghosts ,intensified ,telepathic ,visions4--,difference in ,degree1 not in ,kind4--,ghosts not controllable by ,suggestion4--,other ,salient ,peculiarities4--,ghosts neither prove nor disprove ,immortality4--,mental ,atmosphere of ,houses4--,remarkable ,cases4--,classification of ,telepathic ,phenomena4--,conclusions4 ,there is another class of phenomena which demands a brief notice1 although it does not pertain directly to the development of the hypothesis under consideration4 ,it is that of phantasms of the dead1 or ghosts4 ,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 fact2 that is1 it has been demonstrated that certain impalpable shapes1 resembling persons deceased1 do from time to time appear to the living4 ,the world is indebted more than it can ever repay to the ,london ,society for ,psychical ,research for its patient1 untiring1 and strictly scientific investigations of this subject4 ,many facts have been accumulated1 but they have not yet been classified with reference to any special theory or hypothesis4 ,it is perhaps too early to formulate any hypothesis pertaining to the subject-matter4 ,it is certainly too early to dogmatize4 ,the most that can safely be done is to speculate tentatively1 and to suggest a line of thought and investigation for those who are devoting their time to the work4 ,it is my purpose to do this1 and this alone1 in the hope that if the suggestions seem to be worthy of consideration1 the subject may be pursued on the lines indicated until their fallacy is exposed or their correctness demonstrated4 ,it seems to me that sufficient facts have been accumulated to establish1 provisionally at least1 certain definite characteristics of all phantasms1 whether of the living or the dead2 and if a theory can be formulated1 however startling it may be at first glance1 that will harmonize with the well-established characteristics of the phenomena1 it will be at least worthy of consideration4 ,in attempting to do this1 ,i shall not quote authorities to any extent to establish my premises1 but shall state merely what seems to be well authenticated1 and leave the verification of the premises1 as well as the conclusions1 to those who have more time1 patience1 and ability to devote to the work than ,i have4 ,first of all1 then1 it seems to be well authenticated that the subjective personality of man possesses the power to create phantasms1 or visions1 which in many instances are visible to the objective senses of others4 ,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 proposition4 ,every vision perceived by one in telepathic rapport with another must be presumed to have been created by one or the other4 ,it is true that some of the visions may be merely perceived subjectively1 but not all4 ,many cases are recorded where the phantasms have been perceived by more than one person at the same time1 and others have been perceived under circumstances such as to leave no doubt that the percipient was in a completely normal condition1 and saw the visions objectively4 ,moreover1 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 plate4 ,in saying this ,i am not insensible of the fact that many frauds have been committed in this species of phenomena1 as well as in all others attributed to spirits of the dead4 ,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 eliminated4 ,in admitting this class of phenomena to be genuine1 in the sense that it is sometimes produced without fraud or legerdemain1 it is also admitted that1 in many instances1 pictures of the sitter's dead friends have been produced which were such perfect likenesses of the deceased as to be unmistakable4 ,of course it will be understood that whilst ,i admit the phenomenon1 ,i do not admit the claim that it has its origin in the spirit-world4 ,like all other so-called spirit phenomena1 it is1 in my opinion1 directly traceable to the power of the subjective mind of the medium1 aided by telepathic communion with the sitter4 ,the latter1 consciously or unconsciously1 thinks of one or more of his dead friends4 ,the medium1 perceiving telepathically the image created by the mind of the sitter1 re-creates it in such tangible shape that it is caught by the camera4 ,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 camera4 ,indeed1 in many recorded instances1 where the sitter has been a powerful medium1 it seems probable that he created the image himself4 ,in point of fact there is little doubt that the power resides1 to a greater or less extent1 in all human beings to create such images1 their strength and clearness depending1 of course1 upon the power of the individual to recall vividly the remembrance of the person to be photographed1 together with the power to concentrate his mind for a certain length of time upon the mental picture4 ,indeed1 experiments have been made which demonstrate the power to produce the picture of any one1 living or dead1 in this manner4 ,this being true1 two conclusions are obvious2 namely1 7#a7 ,that the phenomena of spirit photography are easily accounted for1 without the necessity of attributing them to extramundane origin2 and 7#b7 ,that the power resides in the subjective mind of man to create phantasms perceptible to the objective senses of others4 ,again1 it seems to be well established by experiment that some persons have the power1 not only to create such phantasms1 but to endow them with a certain degree of intelligence and power4 ,thus1 the experiments recorded in ,phantasms of the ,living1 and quoted in a preceding chapter of this book1 show that the image of the agent was not only created by him in his sleep1 but was projected into the presence of others at a long distance from where he slept4 ,the image was not only perceptible to the sight1 as much so as the real presence would have been1 but in some instances it was even tangible4 ,the ,orientalists call this the projection of the astral body1 and it is claimed that many persons in the ,east have acquired the power to produce the phenomenon at will4 ,the fact that phantasms can thus be produced being well authenticated1 many old stories of such phenomena acquire a new interest and importance1 and assume an air of probability4 ,thus1 the old stories of witches1 in so far as the alleged phenomena seem to have been produced under the same conditions as those which are well authenticated1 are elevated into the region of possibility1 if not of probability4 ,they are at least worthy of re-examination1 in the light of modern experiments4 ,it is foreign to my purpose to enter at large into the discussion of the alleged phenomena of so-called witchcraft1 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 mind1 or personality1 to project tangible phantasms or images1 and will apply the doctrine of duality and suggestion to the alleged facts1 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 psychology4 ,for the purposes of this argument it will be assumed that the power of man1 under certain conditions1 to project phantasms is provisionally established4 ,the next question is1 ,what are the conditions8 ,if we find that the conditions are practically the same in all cases1 one great step in the classification of the phenomena will have been taken4 ,the one condition which seems to be necessary in all cases for the production of the phenomena is that of profound sleep1 either natural or artificial4 ,the objective senses must be locked in slumber1 and the more profound the sleep1 the greater the power seems to be4 ,thus1 in the cases recorded in ,phantasms of the ,living1 the sleep was natural1 but profound4 ,it was at least so profound that the agent had no recollection of actually doing what he had resolved to do1 and it was only brought to his knowledge by the subsequent statements made by the percipients4 ,it is said1 however1 that sometimes the agent retains full recollection of what he did4 ,be this as it may1 the fact remains that the one essential condition for the successful production of the phenomena is that of sleep4 ,again1 the ,orientalists tell us the same thing4 ,their adepts lock themselves in their rooms1 which are carefully protected against invasion1 and go into a sleep so profound as to simulate death4 ,the witches were known to employ artificial means to produce sleep4 ,formul for producing what was known as witches' ointment are still extant4 ,it was composed of the most powerful narcotics1 made into an ointment by the addition of some fatty substance4 ,the body of the witch was anointed from head to foot1 and she then went to bed in some place secure from observation or disturbance1 and lapsed into a profound sleep4 ,this much is known1 and many wonderful phenomena are alleged to have been produced1 prominent among which was the creation of various shapes1 such as the image of herself1 images of cats1 dogs1 wolves1 etc41 which were sent to worry and annoy her neighbors or any one against whom she had a grudge4 ,in fact1 the shapes alleged to have been produced are protean4 ,another alleged phenomenon of cognate character is that of so-called spirit materialization4 ,in the production of this phenomenon the conditions are the same4 ,the medium goes into a trance1 or hypnotic state1 and projects the shapes of various persons1 generally of the deceased friends of some of those present4 ,a good medium will produce any number of visions1 of any number of persons1 men and women1 large and small4 ,spiritists believe1 of course1 that the real spirits of their friends are present1 and are thus made visible to mortal eyes1 and in many instances tangible1 and able to hold a brief conversation with their friends4 ,as the intellectual part of the performance of these alleged spirits is always on a par with that of other forms of spirit manifestation1 subject to the same limitations and governed by the same laws1 we must come to the same conclusion as to their origin1 namely1 that1 whatever it may be1 it is not due to spirits of the dead4 ,the old stories of the power of magicians to conjure alleged spirits are also raised into the region of probability by these considerations4 ,they also observed the same conditions required in all the other cases mentioned4 ,by the performance of certain impressive ceremonies1 which they were taught to believe were necessary1 they were said to be able to evoke so-called spirits and to do many other wonderful things4 ,the ceremonies and incantations1 together with the impressive environment with which they surrounded themselves1 the incense1 the slow music1 the dim religious light1 the solemn invocations1--all had a tendency to throw them into the subjective condition1 and thus enable them to evoke the shapes desired4 ,that these shapes were literal creations of the subjective personality of the magician1 rather than the actual spirits invoked1 there is every reason to believe4 ,nor are we alone in that opinion4 ,eliphas ,levi1 than whom no modern writer on the subject of magic is better informed or more honest in the expression of his real convictions1 gives utterance to the following3-- ,human thought creates what it imagines2 the phantoms of superstition project their real deformity in the ,astral ,light1 and live by the very terrors they produce4 ,they owe their being to the delusions of imagination and to the aberration of the senses1 and are never produced in the presence of any one who knows and can expose the mystery of their monstrous birth4#ch ,again1 on page #afj1 he says3-- ,the evokers of the ,devil must before all things belong to a religion which believes in a ,devil who is the rival of ,god4 ,to have recourse to a power1 we must believe in it4 ,a firm faith being therefore granted in the religion of ,satan1 here is the method of communicating with this pseudo-god3-- ,magical ,axiom4 ,within the circle of its action1 every ,logos creates what it affirms4 ,direct ,consequence4 ,he who affirms the ,devil creates the ,devil4 ,the author then goes on to give minute directions for performing the ceremonies necessary for raising the ,devil1 so to speak1 with which we have nothing to do at present2 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 ,magi1 whether they be of angels or of demons1 whether they be perceptible to the objective senses or merely subjective hallucinations1 tangible or intangible1 are the creations of the mind of the magician4 ,the phenomenon of crystal vision is another illustration of the power of the subjective mind to create visions4 ,ordinarily these visions are only perceptible to the operator2 but cases are recorded where they were perfectly perceptible to the bystanders4 ,the conditions necessary for successful crystal reading are practically the same as in all other cases1 although the subjective condition is not ordinarily so pronounced4 ,this phenomenon illustrates1 however1 the power of the subjective mind to create phantasms1 and constitutes one of the many methods of bringing the operations of the subjective mind above the threshold of consciousness4 ,it is one of the best methods known of exercising the power of telepathy1 the visions being objective reproductions of what is real or perceived in the mind of the person who consults the medium4 ,if no one is present besides the medium or operator1 he sees merely what his own subjective mind creates4 ,it is perhaps superfluous to remark that the phenomenon is governed by the same laws which pertain to all other subjective phenomena1 and the intelligence displayed is hedged about by the same limitations4 ,i have now enumerated several different sub-classes of the phenomena which are concerned in the creation of visions4 ,in each sub-class instances are recorded of the visions being made perceptible to the objective senses of others4 ,as remarked in the beginning of this chapter1 we do not propose to stop to verify the phenomena of each class4 ,it is sufficient to know that the phenomena of one of the sub-classes is verified by scientific authority4 ,for present purposes the rest must stand or fall by that4 ,at any rate1 we shall assume the right to hold that any cognate phenomenon1 alleged to have been produced under the same conditions as those which have been demonstrated to be veridical1 is entitled to tentative consideration and credit4 ,it is assumed1 therefore1 that the following propositions are sufficiently verified for the purpose of formulating a definite theory of proximate causation3-- #a4 ,the alleged phenomena are all produced under the same conditions4 #b4 ,the one essential condition is that of the partial or total suspension of objective consciousness4 #c4 ,the more complete the extinction of the objective consciousness1 the more pronounced the success of the experiment2 that is1 the more tangible to the objective senses of others do the creations become4 ,from these facts it is fair to conclude1-- #a4 ,that the power to create phantasms resides and is inherent in the subjective mind1 or personality1 of man4 #b4 ,that the power becomes greater as the body approaches nearer to the condition of death2 that is1 as the subjective1 or hypnotic1 condition becomes deeper1 and the subjective personality in consequence becomes stronger in its sphere of activity4 #c4 ,that at the hour of death1 or when the functions of the body are entirely suspended1 the power is greatest4 ,hence1 ghosts4 ,it will be understood from the foregoing that my theory is that ghosts1 or phantasms of the dead1 are produced exactly as phantasms of the living are produced2 that is1 they are creations of the subjective entity4 ,how they are created is of course a question that may never be answered in terms comprehensible by the objective intelligence of man4 ,it is as far beyond our finite comprehension as are the processes by which the ,infinite ,mind has brought the universe into being4 ,all that we can know is the fact that phantasms are created by some power inherent in the subjective personality of man4 ,they may be called embodied thoughts1 as man may be called the embodied thought of ,god4 ,if1 as the ,scriptures teach us1 we are gods1 that is1 sons of ,god and heirs of ,god and joint-heirs with ,jesus ,christ1 it is fair to presume that that part of the ,infinite which is embodied in each of us must partake1 to a limited extent1 of ,his power to create4 ,experimental psychology suggests to us that we have that power1 and that it is thus that phantasms are produced4 ,to the supposition that phantasms of the dead are thus created is opposed but one other hypothesis1 and that is1 that the phantasms are the real spirits of the dead persons whom they represent4 ,granted that ghosts do exist and make themselves manifest to the living1 one or the other of these hypotheses must be true1 and the other false4 ,to determine which is true1 we must have recourse to the ghosts themselves2 that is1 we must collate the facts regarding the characteristics of these supposed dwellers on the border-land1 and ask ourselves whether their known and admitted characteristics are those which would naturally belong to the real spirit of a man1 or to an embodied thought of a man4 ,the salient characteristics which seem to belong to all ghosts1 and which pertain to the question under consideration1 are these3-- ,the ghosts which are best authenticated and which seem to possess the greatest longevity1 so to speak1--that is1 the greatest persistency of power and purpose1--are of those who have died violent deaths4 ,there are exceptions to this rule1 which will be noted later on4 ,the generally accepted theory which has been employed to account for this coincidence is that the soul1 thus torn suddenly and prematurely from the body1 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 immaterial4 ,it is thought that the physical elements thus retained temporarily by the spirit enable it to make itself visible to the living1 as well as to perform certain feats of physical strength attributed to some spirits4 ,this is very plausible at first glance1 and in the absence of any facts to the contrary might be accepted as the true theory4 ,but1 as before intimated1 there are exceptions to the supposed rule4 ,it is not true that all ghosts are those of persons who have died violent deaths4 ,on the contrary1 many of the best authenticated ghosts are of persons who have died at a good old age and in the due course of nature4 ,moreover1 there is nothing to distinguish the one class of ghosts from the other1 although it is true that those who have met death by violence far outnumber the others4 ,this theory1 therefore1 accounts for nothing4 ,nevertheless1 the fact that the majority of ghosts are of those who belong to a particular class must possess some significance4 ,now1 if we can discover some state of facts which appears to accompany all1 or to precede all1 ghostly phenomena1 a great point will be gained1 and the real significance of the other facts may become apparent4 ,in looking the field over with this end in view1 the first fact which forces itself upon our attention1 and which seems to be universal and to possess a veritable significance1 is that all phantasms of the dead are of those who have died under circumstances of great mental stress or emotion4 ,no one whose death was peaceful and quiet1 no one who left this life with no unsatisfied longing or desire present in the mind at the time of death1 ever projected a phantasm upon the living objective world4 ,again1 the strength1 persistency1 and objectivity of the phantasm seem to be in exact proportion to the intensity of the emotion experienced at the moment of death4 ,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 emotion4 ,the murdered man feels1 at the supreme moment1 an intense longing to acquaint the world with the circumstances of his taking off2 and he conceives the thought of reproducing the scene on the spot until its significance is understood and the murderer is brought to justice4 ,the result is a haunted house2 and those whose nerves are strong enough to withstand the shock may nightly witness a realistic reproduction of the tragedy4 ,this may continue for days1 months1 or even years1 but invariably ceases when the object is accomplished4 ,the character of the manifestations is as varied as are the phases of human emotion or the objects of human desire2 but when the facts of a tragedy once come to light1 the phantasm is always found to be significant of their important features4 ,when a mother dies at a distance from her children1 she is often filled with an intense longing to see them once more before she passes away4 ,the result often is that she projects a phantasm into their presence which takes a lingering look into the faces of the loved ones1 and then fades away4 ,two persons agree that whichever passes away first shall show himself to the other at or soon after the hour of death4 ,the result often is that the agreement is carried out with startling fidelity4 ,the object accomplished1 the phantasm disappears forever4 ,another salient characteristic1 which seems to be universal and which possesses the utmost interest and importance in determining the true source of the phantasm1 is that it possesses no general intelligence4 ,that is to say1 a ghost was never known to have more than one idea or purpose4 ,that one idea or purpose it will follow with the greatest pertinacity1 but utterly ignores everything else4 ,in the rare instances where the phantasm has been conversed with1 it manifests perfect intelligence on the one subject1 but pays not the slightest attention to any question pertaining to any other1 not even to cognate subjects4 ,this characteristic pertains to every form and phase of visions which are tangible to the objective senses4 ,subjective hallucinations are governed by different laws1 and are not taken into account in this connection4 ,m4 ,adolphe d',assier1 in his intensely interesting work entitled ,posthumous ,humanity1 mentions this peculiarity in a number of instances4 ,thus1 on page #bgb he says3 ,the shade only talks about its personal predilections1 and remains deaf to every question outside the limits it has prescribed for itself4 ,all the colloquies that have been gathered upon this subject resemble that of ,bezuel and ,desfontaine 7#afig71 reported by ,dr4 ,brire de ,boismont4 ,they were two college comrades1 two intimate friends1 who had sworn to each other that the first who died should appear to the other to give him some news about himself4 ,accordingly1 the year following1 the shade of ,desfontaine appeared to ,bezuel1 and addressed him as follows3-- ,i agreed with you that if ,i died first ,i should come and tell you4 ,i was drowned in the ,caen ,river the day before yesterday1 at this same hour1 in company of ,such and ,such2' and he related the circumstances which caused his death4 ',it was his very voice1' says ,bezuel4 ',he requested me1 when his brother should return1 to tell him certain things to be communicated to his father and mother4 ,he gave me other commissions1 then bade me farewell and disappeared4 ,i soon learned that everything he had told me was but too true1 and ,i was able to verify some details that he had given4 ,in our conversation he refused to answer all the questions ,i put to him as to his actual situation1 especially whether he was in heaven1 in hell1 or in purgatory4 ,one would have said that he did not hear me when ,i put such questions1 and he persisted in talking to me of that which was upon his mind about his brother1 his family1 or the circumstances which had preceded his death4' ,it should be stated1 in this connection1 that this phantom does not appear to have been seen objectively by any one1 save1 possibly1 by ,bezuel himself4 ,others were present1 who saw ,bezuel apparently engaged in conversation with some invisible being4 ,they could hear ,bezuel's words1 but neither saw nor heard those of the phantom4 ,it seems probable1 therefore1 that it was a case of telepathic communion pure and simple2 but it illustrates our point just as well as if it had been what it appeared to ,bezuel to be1--a veritable apparition1 perceptible to the objective senses4 ,moreover1 it was a case of deferred percipience1--the death having occurred two days previously1--and is therefore more strongly illustrative of our position1 as will presently be seen4 ,a moment's reflection will show how impossible it would be for the agent1 in conveying a telepathic message on a given subject1 especially in a case of deferred percipience1 to do anything more than convey the message4 ,when the agent has sent the message1 the transaction is ended1 so far as he is concerned4 ,when the message rises above the threshold of the consciousness of the percipient1 and he begins to ask questions foreign to the subject of the message1 there is no one to answer them2 the agent is no longer in telepathic rapport with him4 ,it is just the same as if one should send a telegram to another on a given subject1 and then disappear4 ,the recipient of a message might ask all the questions he chose1 on that or any other subject1 but he could get no reply1 for the reason that the original sender is out of reach4 ,it might be possible1 if both the agent and the percipient were in the proper mental condition at the same time1 for them to hold a general conversation2 but we know of no recorded case of the kind4 ,in all reported cases the agent telepaths the message1 and the percipient takes cognizance of it by means of clairaudience1 or by seeing a vision illustrating it1 as the case may be1 and that ends it4 ,the message is a thought of the agent projected into the consciousness of the percipient through the medium of his subjective mind4 ,when the message has once risen into the consciousness of the percipient1 he is apparently no longer in a mental condition to communicate with the agent telepathically4 ,at least1 he never does so communicate1 with the result of receiving further information in reply4 ,in the case under consideration the agent had been dead two days when the message was received by the percipient4 ,if it was a telepathic message projected at the hour of death by the agent1 it was manifestly impossible1 for the reasons before stated1 for him to respond to questions foreign to the subject of the message4 ,if1 on the other hand1 the apparition was the real phantom1 or spirit1 of the deceased1 it could have conveyed any information desired4 ,the fact that it could not do so shows conclusively that said phantom was merely the embodied thought of the deceased1 projected at the supreme moment for a specific purpose4 ,m4 d',assier affirms that the case here related is typical of all messages delivered by ghosts2 that is1 that they are apparently never able to enter into a general discussion of matters outside of the one dominant idea which called them into being4 ,the history of all phantoms1 so far as our reading extends1 confirms the statement4 ,from these premises two conclusions seem inevitable3 #a4 ,that a phantom1 whether it be of the living or of the dead1 whether it is perceived subjectively or objectively1 is not the subjective entity1 or soul1 of the person it represents4 ,if it were1 it would necessarily possess all the intelligence belonging to that person1 and would1 consequently1 be able and willing to answer any and all questions propounded by the percipient4 ,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 mankind4 #b4 ,the second conclusion is1 that a phantom1 or ghost1 is nothing more or less than an intensified telepathic vision1 its objectivity1 power1 persistency1 and permanence being in exact proportion to the intensity of the emotion and desire which called it into being4 ,it is the embodiment of an idea or thought4 ,it is endowed with the intelligence pertaining to that one thought1 and no more4 ,hence the astonishing limitations of the intelligence of ghosts1 before noted4 ,the difference between a telepathic vision transmitted from one living man to another1 and a phantom1 or ghost1 of a deceased person1 is one of degree1 and not of kind2 of species1 but not of genus4 ,both are creations of the subjective mind2 both are created for the purpose of conveying intelligence to others4 ,in each case the vision ceases the moment the object of its creation is accomplished4 ,in telepathy between two living persons1 the vision is created1 and the intelligence is communicated direct to the percipient4 ,its mission accomplished1 it fades away4 ,it seldom displays physical power or becomes perceptible to the touch1 although there are exceptions to the rule4 7,see the cases noted in a former chapter47 ,the reasons are3 7#a7 that the emotions and desires which call it into being are seldom of great intensity1 compared with the emotions of a man dying by violence2 7#b7 that the conditions are not so favorable in a living person1 in normal health1 as they are in one whose objective senses are being closed in death2 7#c7 that the object for which it was created being easily and quickly accomplished1 and there being no further reason for its existence1 it fades away1 in accordance with the laws of its being4 ,on the other hand1 the phantom of the dead is produced under the most favorable conditions4 ,the objective senses are being closed in death4 ,the emotions attending a death by violence are necessarily of the most intense character4 ,the desire to acquaint the world with the circumstances attending the tragedy is overwhelming4 ,the message is not for a single individual1 but to all whom it may concern4 ,hence the ghost does not travel from place to place1 and show itself promiscuously1 but confines its operations to the locality1 and generally to the room in which the death-scene occurred4 ,there it will remain1 nightly rehearsing the tragedy1 for days and months and years1 or until some one with nerves strong enough demands to know the object of its quest4 ,when this is done1 the information will be given1 and then the phantom will fade away forever4 ,we have supposed two extreme cases1--one1 a simple case of experimental telepathy1 and one1 of a death by violence4 ,between the two extremes there is every variety of manifestation and every grade of power4 ,but they are all governed by the same laws and limitations4 ,that the posthumous phantom is not the soul1 or subjective entity1 of the deceased1 is evidenced by many other facts1 among which may be mentioned the following3-- #a4 ,it is not controllable by suggestion4 ,this is abundantly shown by what has been said regarding its persistency in following the one idea which it represents1 and ignoring every effort to obtain information pertaining to other matters4 ,this peculiarity characterizes every phantasm1 whether of the living or of the dead4 ,again1 no ghost was ever laid by the power of exorcism until the object of its existence was accomplished4 ,obsessing spirits1 so-called1 can be exorcised1 because the exorcist is dealing directly with the subjective mind of the obsessed1 and amenability to control by suggestion is the law of its being4 ,but a ghost is not amenable to that law2 it cannot be scolded out of existence before the object of its existence has been accomplished4 ,in this1 therefore1 the phantom possesses the characteristics which might be expected to distinguish an embodied thought of a soul from the soul itself4 #b4 ,if we are to suppose a phantom to be the soul of the person it represents1 we must also be prepared to believe that inanimate things and animals possess souls4 ,ghosts1 it will be remembered1 are always well provided with wearing apparel4 ,we must therefore suppose clothes to have souls1 and that the soul of the dead1 or dying1 man provides himself with an outfit of the souls of his hat1 coat1 trousers1 boots1 etc4 ,moreover1 ghosts are frequently seen riding in ghostly turnouts1 comprising horses1 carriage1 harness1 and all the paraphernalia of a first-class establishment4 ,are we to suppose that the souls of all these things are pressed into the service of the nocturnal visitant8 ,the same is true of telepathic visions of all grades and kinds4 ,in this1 again1 the vision1 or phantom1 possesses the characteristics which one can easily attribute to an embodied thought-creation1 but not to the actual soul of a person1 living or dead4 #c4 ,another peculiarity of ghosts is that they invariably disappear1 never to return1 when the building which was the scene of their visitation has been destroyed4 ,another building may be erected on the same spot1 but the ghost never reappears4 ,there must be some valid reason for this1 for it is impossible to attribute to coincidence that which so frequently and invariably happens4 ,it would seem to be but another limitation of the power and intelligence of the embodied thought4 ,its mission seems to be confined1 not only to conveying the one item of intelligence1 but to the actual scene of the tragedy4 ,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 it4 ,it disappears4 ,now1 it is impossible to conceive of an intelligent entity1 in full possession of all the faculties and attributes of a human soul1 being so easily diverted from the pursuit of a given object4 #d4 ,m4 d',assier arrives at two conclusions regarding ghosts1 neither of which can afford any satisfaction to those who seek1 in their manifestations1 for evidence of a happy or a continued life beyond the grave4 ,one is that the continued existence of the shade is a burden too grievous to be borne2 and the other is that it eventually disappears by atomic dispersion1 and loses its identity4 ,on page #bgj of ,posthumous ,humanity he says3-- ,most of the manifestations by which the shades reveal themselves seem to indicate that the posthumous existence is a burden4 ,again1 on page #bgc1 he says3-- ,to sum up1 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 sadness4 ,on page #bgd he has the following to say regarding the ultimate fate of posthumous man3-- ,i have said that the existence of the shade is but a brief one4 ,its tissue disintegrates readily under the action of the physical1 chemical1 and atmospheric forces which constantly assail it1 and it re-enters1 molecule by molecule1 the universal planetary medium4 ,occasionally1 however1 it resists these destructive causes1 continuing its struggle for existence beyond the tomb4 ,m4 d',assier is undoubtedly right regarding his facts1 but wrong in his interpretation of those facts1 and consequently wrong in his conclusions4 ,it is undoubtedly true that the shade is always imbued with a sentiment of profound sadness4 ,the circumstances under which it is produced1 and the emotions and desires which call it into being1 are necessarily of such a character as to project a profoundly sad thought4 ,and this fact is another evidence of its being an embodied thought1 rather than a human soul4 ,if it were the latter1 it would be subject to varying moods and emotions1 modified by its environment for the time being4 ,but1 being an embodied thought1 it never changes its attitude or sentiment1 but goes on in its predetermined line of action1 regardless of its surroundings and utterly oblivious of anything which may be said or done to divert it4 ,truly1 thoughts are things4 ,again1 ,m4 d',assier is right in his declaration that the shade sustains but a comparatively brief existence4 ,some ghosts persist for years1 it is true1 in haunting a given spot1 but they all eventually disintegrate4 ,their capacity for continued existence depends upon the intensity of the emotion which produces them4 ,their actual longevity depends largely upon the importance of the thought or message which they personate4 ,it depends principally1 however1 upon the successful performance of its mission4 ,when that is accomplished1 it disappears at once and forever4 ,as has already been pointed out1 an ordinary telepathic message between two individuals disappears at once upon its successful delivery2 whereas a phantom of the dead may persist in haunting one spot for years4 ,it will1 however1 eventually disintegrate and disappear1 even if its mission has proved to be a failure4 ,if we are to consider1 as ,m4 d',assier evidently does1 the shade of a deceased person to be the soul of such person1 we must arrive at the same conclusion that he has reached2 namely1 that posthumous existence is a burden1 and that it is but a brief one at most4 ,according to his view1 the evidence of the phantom negatives the idea of a continued existence after the death of the body4 ,according to our view1 it neither proves nor disproves immortality2 it leaves that question just where it found it4 ,like all so-called spiritual manifestations1 it adds nothing to our stock of knowledge of what is in store for us beyond the grave4 ,we must still look for immortality with the eye of faith alone1 relying on the promises of the ,master4 ,there is another alleged phenomenon connected with this general subject which deserves a passing notice4 ,i refer to the popular belief that certain houses are pervaded by a mental atmosphere1 so to speak1 which corresponds to the mental condition of those who have inhabited it4 ,there are many sensitive persons who1 upon moving into a strange house or room1 are influenced apparently by the mental attitude of those who previously occupied the premises4 ,this is especially true if the former inhabitants were the victims of any great sorrow or strong emotion of any kind whatever4 ,the influence is felt sometimes for years1 and is frequently of such a character and force as to compel the victim to vacate the premises4 ,no ghost is seen or heard1 but the influence is felt1 and cannot be thrown off4 ,doubtless many such experiences may be attributed to suggestion1--the person having been informed of some tragic event which once happened on the premises4 ,but many cases are recorded which cannot be thus explained4 ,cases are numerous where the percipient knew nothing whatever of the history of the house or of its former inhabitants4 ,the phenomenon is explained by spiritists by referring it to the agency of spirits of the dead4 ,others explain it on the theory of psychometry4 ,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 telepathy4 ,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 premises1--when all the former inhabitants of the house are still alive4 ,nor is the influence necessarily a bad one4 ,thus1 a lady of my acquaintance1 who is peculiarly sensitive to psychic impressions1 informs me that in one house1 which she occupied some years ago1 she was seized with an intense longing to study art4 ,she had passed the age at which people usually take up a new profession1 and she had never been particularly interested in art4 ,she had no acquaintances who were artists1 and there was nothing in her environment specially to attract her attention to the subject4 ,nevertheless1 her desire to become an artist grew stronger and stronger1 until she felt forced to yield4 ,she finally employed a teacher1 and eventually became very proficient4 ,it was afterwards ascertained that the tenant who occupied the house before she took possession was an enthusiastic devotee of art4 ,he was not a particularly good artist1 but his whole soul was bound up in his profession4 ,the same lady occupied a house some years later which she felt obliged to leave1 on account of the evil influence which it seemed to exert upon her4 ,it was an almost ideal house in its appointments and in the arrangement of its rooms2 and when she first entered it she was enthusiastic in her admiration of it4 ,but she never spent a comfortable day in that house4 ,naturally of a cheerful and happy disposition1 she became gloomy and despondent1 without any apparent cause1 and was at last forced to yield to her feelings and vacate the premises4 ,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 her1 and had finally deserted her1 under circumstances of peculiar atrocity1 to live with a mistress4 ,the history of that house from the time when the afflicted lady left it has been one of constant change of tenants4 ,other houses in the same row1 built upon the same plan and owned by the same person1 have no such history4 ,no death has ever occurred in the house1 either tragic or otherwise1 and consequently it cannot be said to be haunted in the ordinary acceptation of the term2 that is1 by spirits of the dead4 ,but is it not haunted1 nevertheless8 ,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 husband1--a man whose subsequent career was one of disgrace and infamy8 ,i make these suggestions tentatively1 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 psychology4 ,it is cognate with the phenomenon of haunted houses1 and may yet be found to be governed by the same laws4 ,if it is true that a visible ghost is but an embodied thought of a dying man1 may it not be true that any great emotion can leave its impress upon the locality in which it is experienced8 ,it may not be visible to the objective senses1 but it may have the power to impress the subjective minds of those who are brought within its environment1 and to create in them the same emotions as those experienced by the former occupants of the premises4 ,it seems to be another form of telepathy1 cognate with the phantom of the dead1 differing only in the strength and character of its manifestation4 ,it may not be visible1 for the reason that the thought cannot be pictured by a vision4 ,it may be an abstract thought1 idea1 or emotion1 which can be transmitted to others by impression only2 or the emotion which created it may not have been strong enough to project a visible phantom4 ,telepathy1 therefore1 appears to be divisible into three generic classes1 differing principally in the methods or means of percipience1--the processes of projection being the same in all4 ,the first is a thought sent from one living person to another for the purpose of communicating information to that one individual4 ,it is perceived by that person only1--usually by means of visions1--and it instantly fades away when its mission is accomplished4 ,the second is a thought sent from a dying person to the world at large to communicate some fact of portentous import4 ,it is sometimes made visible to the objective senses1 and is always confined to one locality1 which it haunts till its object is accomplished4 ,the third partakes of the characteristics of the first and second4 ,it is created by a living person1 and is confined to one locality4 ,it is not sent to any particular individual1 but impresses whoever inhabits the house or room it haunts4 ,it will be understood by the intelligent reader that these three classes are not separated by any distinct lines of demarcation1 but that each possesses characteristics common to the others4 ,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 eyes4 ,if it is true that the power exists in mankind to create phantoms1 to project visions which may become visible to others1 objectively or subjectively1 we have the logical right to infer that all so-called spirits1 such as elementals1 elementaries1 et id genus omne1 are creations of the subjective minds of those who believe in their existence4 ,as remarked in beginning this chapter1 it is written tentatively1 hoping to suggest an enlargement of the field of investigation of the subject of telepathy4 ,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 direction4 ,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 explanation2 and if it can be shown that ghosts are also the creations of subjective power1 there will be nothing left for superstition to fright the world withal4 ,,footnotes3 ,footnote #ch3 ,eliphas ,levi3 ,waite's ,digest1 p4 #aah4 ,illustration ,,chapter ,,xxi4 ,,suspended ,,animation ,,and ,,premature ,,burial4 ,facts of ,startling ,import4--,the ,case of ,washington ,irving ,bishop4--,other ,instances of ,suspended ,animation4--,vampirism4--,catalepsy4--, east ,indian ,fakirs buried alive for ,months4--,fundamental ,errors4--,catalepsy not a ,disease4--,a ,recuperative ,agent4--,the ,law of ,suggestion governs the ,phenomena4--,subjective ,insensibility impossible4--,suggestion of ,death deepens the ,lethargy4--,the ,appalling ,dangers of ,catalepsy4--,the ,proper ,treatment4 ,there is another psychic phenomenon which deserves a passing notice at our hands1 not only because it is governed by the same laws which have been discussed1 but because it is a matter of transcendent practical interest and importance4 ,i refer to the subject of suspended animation1 and consequent premature burial4 ,i know of but one physician in this country who has given serious attention to this subject4 ,nothing in authoritative form has yet appeared from his pen1 but ,i am credibly informed that he has collected an array of facts of veritable significance4 ,one assertion of startling import is that in the ,united ,states an average of not less than one case a week is discovered and reported4 ,this statement alone attests the importance of the subject1 although due allowance must be made for possible exaggeration4 ,be that as it may1 the appalling possibility of premature burial as a result of a condition so common as catalepsy1 the psychic aspects of which are so little understood in this country1 invests the subject with more than ordinary interest4 ,the following cases have been personally investigated by the writer1 and serve to illustrate the dangers which menace the cataleptic subject4 ,names are omitted1 at the request of the parties interested4 ,the first case is that of a young lady1 near ,indianapolis1 who came to life after fourteen days of suspended animation4 ,six doctors had applied the usual tests1 and pronounced her dead4 ,her little brother clung to her1 against the opinion of the doctors and the will of the parents1 and frantically declared that she was not dead4 ,in the excitement the bandage which held her jaw in place was accidentally pushed aside4 ,the jaw fell1 and the brother fancied that he saw his sister's tongue moving slowly4 ,what do you want1 sister8 cried the little fellow4 ,water1 was the faint answer from the supposed corpse4 ,water was administered1 the patient revived1 and is yet living4 ,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 physicians1 twice prepared for the grave1 and twice resuscitated by her friends4 ,on the last occasion extraordinary precautions were taken1 in view of her former experience4 ,all the tests known to her physicians were applied1 and all doubts were set at rest4 ,she was a second time professionally declared to be dead1 and the physicians left the house4 ,in preparing the body for burial it was accidentally pricked by a pin4 ,soon afterwards it was discovered that a small drop of blood marked the spot where the pin entered4 ,this once more roused the hope of the family1 and vigorous treatment soon restored her to consciousness4 ,she is living to-day1 a vigorous1 useful woman4 ,it is proper to note here that upon being restored1 the lady declared that she had never for a moment lost consciousness1 that she knew all that went on around her1 perfectly comprehended the significance of all the tests which were applied1 but felt the utmost indifference as to the result1 and was neither surprised nor alarmed when it was decided that she was dead4 ,a few years ago1 a gentleman of ,harrisburg1 ,pa41 apparently died after a long period of suffering from inflammatory rheumatism1 complicated with heart trouble4 ,preparations were made for the funeral2 but his wife refused to allow the body to be packed in ice1 fearing the possibility of a premature burial1 and announced her determination to keep it for at least a week4 ,the next day her hopes were realized by finding her husband with his eyes wide open1 and one of his arms out of the position in which it had been placed4 ,she called loudly for him to arise1 and with assistance he did so1 and was placed in a chair4 ,physicians were summoned1 but before their arrival he was so far recovered that their aid was unnecessary1 and he soon recovered from his illness4 ,he states that during the time of suspended animation he was perfectly cognizant of all that occurred around him1 heard the lamentations of the stricken family and the preparations for burial1 but was unable to move a muscle or utter a sound4 ,the reading public has not forgotten the death of ,washington ,irving ,bishop1 the celebrated mind-reader1 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 brain2 that on several previous occasions he had been in a cataleptic state1 resembling death1 for many hours at a time2 and that on one of these occasions his attending physicians had pronounced him dead4 ,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 man4 ,these are not exceptional cases1 nor is the phenomenon of modern origin4 ,it can be traced back through all the ages of which there are records preserved1 until it is lost in the twilight of tradition and fable4 ,in all human probability the ancient belief in vampirism had its origin in discovered cases of suspended animation4 ,it will be remembered that whenever a corpse was suspected of being a vampire1 the grave was opened and the body was examined4 ,if it showed no signs of decomposition1 the fact was held to be indubitable evidence of guilt4 ,the punishment was summary1 and fully as effective as a modern autopsy2 it consisted in driving a stake through the heart4 ,this simple process effectually laid the vampire ghost1 and it no longer possessed the power to suck the blood of the living1 and thus continue to live on in the grave1 to use the language of an ancient official document defining the characteristics of a vampire4 ,revolting and gross as was the superstition relating to vampirism1 is it not possible that1 like most legendary tales1 it had a basis of truth1 and that an essential part of that truth consisted1 as before remarked1 of the fact that the cases referred to were cases of suspended animation8 ,many cases are reported which appear to be well authenticated1 and they all seem to sustain this theory4 ,one case 7which was officially attested7 is related1 where the body of a man suspected of vampirism was exhumed after it had lain in the grave three weeks4 ,no signs of decomposition being visible1 a stake was driven through the heart1 upon which1 says the report1 fresh blood gushed from the mouth and ears4 ,another case is mentioned of one ,arnold ,paul1 a ,hungarian1 whose body was exhumed after it had been buried forty days4 ,his body1 says the narrator1 was red2 his hair1 nails1 and beard had grown again1 and his veins were replete with fluid blood4 ,the stake was brought into requisition1 and as it pierced his heart1 he uttered a frightful shriek1 as if he had been alive4 ,two erroneous impressions very generally prevail regarding catalepsy1 or suspended animation4 ,one is that depriving the subject of air will cause death in a few hours4 ,another is that catalepsy is a disease1 or is always the result of disease4 ,both of these hypotheses are clearly disproved by the well-known experiments of the ,east ,indian fakirs4 ,one of the most clearly attested instances of the kind alluded to is the experiment of the ,fakir of ,lahore1 who1 at the instance of ,runjeet ,singh1 suffered himself to be buried alive in an air-tight vault for a period of six weeks4 ,this case was thoroughly authenticated by ,sir ,claude ,wade1 the then ,british ,resident at the court of ,loodhiana4 ,the fakir's nostrils and ears were first filled with wax2 he was then placed in a linen bag1 then deposited in a wooden box which was securely locked1 and the box was deposited in a brick vault which was carefully plastered up with mortar and sealed with the ,rajah's seal4 ,a guard of ,british soldiers was then detailed to watch the vault day and night4 ,at the end of the prescribed time the vault was opened in the presence of ,sir ,claude and ,runjeet ,singh1 and the fakir was restored to consciousness4 ,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 stone1 the whole strictly guarded day and night4 ,on being restored to consciousness1 the man offered to submit to burial for a year1 if the lieutenant so desired4 ,many other well-authenticated instances are related by ,british residents in ,india1 but these must suffice4 ,in all these cases the subjects were in perfect health when the experiments were made1 and in each instance the body1 when disinterred1 was found to present all the characteristics indicating death1 except decomposition4 ,volumes might be filled with well-authenticated cases of suspended animation1 varying in duration from a few hours to many months2 but it would be foreign to the purpose of this chapter to cite any4 ,sufficient instances have been given to illustrate the points which ,i shall attempt to make1 as well as to show the intrinsic importance of the subject and the danger to be apprehended from ignorance of the psychic principles involved4 ,the fundamental error into which many physicians have fallen consists in the assumption that catalepsy is1 per se1 a disease4 ,it must be said1 however1 to the credit of the profession1 that no one pretends to understand it4 ,most medical writers confess that if it is a disease1 it is one of which the pathology is but little understood by the profession1 and they aver that morbid anatomy throws no light upon it whatever4 ,in fact1 some well-known writers have doubted its existence1 and have attributed the recorded cases to gross imposture4 ,it is1 however1 generally held to be a functional nervous disorder2 but the tendency of modern investigation is in the direction of its psychic aspects1 and moral means are now largely employed in its treatment by the best physicians4 ,the truth appears to be that catalepsy is not a disease in any proper sense of the word4 ,the most that can be said is that it may be considered a symptom of certain diseases4 ,that is to say1 inasmuch as it commonly attacks those who are suffering from certain nervous disorders1 it might be said to be a symptom indicating the presence of such disorders4 ,but1 ,i repeat1 it is not a disease per se2 and one prominent medical authority goes so far as to admit that in itself catalepsy is never fatal4 ,he might have gone further1 and said that other diseases are rarely fatal when catalepsy supervenes4 ,catalepsy belongs exclusively to the domain of hypnotism4 ,i employ this term in the broadest significance of its ,greek radix2 for no matter how the condition is induced1 it is purely a sleep of the objective senses1 a suspension of the vital functions1 a rest of all the vital organs4 ,it can be induced in perfectly healthy persons by the hypnotic processes on the one hand1 or1 on the other1 it may supervene after a long period of illness or nervous exhaustion4 ,in both cases the phenomenon is the same2 and when the patient is intelligently treated1 the effect is always salutary4 ,it is1 in the highest sense of the phrase1 a manifestation of the vis conservatrix natur2 it is1 of a truth1 tired nature's sweet restorer1 balmy sleep4 ,catalepsy is always easily induced in a hypnotic subject by the ordinary processes known to hypnotists1 and the normal condition is as easily restored4 ,it is always refreshing to the subject1 especially when he is exhausted by mental or physical labor1--far more so than is ordinary sleep of the same duration4 ,the same is true of the catalepsy which supervenes after a long period of illness or of nervous exhaustion4 ,that this statement is true of the first class1 we have the testimony of all who have been subjects of intelligent experiment4 ,that it is true of the second class also1 is attested by the fact that suspended animation is nearly always followed by the recovery of the patient from illness4 ,the cataleptic condition marks the crisis in many diseases1 especially those of the nerves4 ,if the patient is properly managed during that crisis1 his convalescence is assured4 ,catalepsy may properly be divided into four classes1 differing from one another only in the causes which induce the condition4 ,the first is catalepsy from hypnotic suggestion2 the second1 epidemic catalepsy2 the third1 self-induced catalepsy2 the fourth1 catalepsy arising from disease or nervous exhaustion4 ,suggestion is the all-potent factor in the production of the catalepsy of the first three classes1 as it is in the production of all other hypnotic phenomena4 ,the suggestion may come1 first1 from an operator who purposely induces the condition as an experiment4 ,secondly1 it may arise from the patient seeing other cataleptic subjects4 ,in such cases1 catalepsy may run through a whole school or a neighborhood1 precisely as does epidemic insanity1 ,st4 ,vitus's dance1 and many other nervous troubles4 ,imitation1 or the disposition to imitate1 has generally been assigned as the cause of such manifestations becoming epidemic among children4 ,but this is a palpable error4 ,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 victim4 ,thirdly1 self-induced catalepsy is illustrated in the experiments of the ,east ,indian fakirs1 and arises from auto-suggestion4 ,in these cases the condition is purely hypnotic1 and is self-induced by simple processes1 well known to all who have made an intelligent study of hypnotism as practised in the ,orient4 ,it is not1 however1 with these classes that we have to deal in this chapter1 but rather with cases which arise from disease or nervous exhaustion4 ,in such cases1 suggestion can hardly be considered as an initial cause1 although1 as we shall see further on1 it is a potent factor in deepening1 prolonging1 and terminating the condition4 ,i have said that catalepsy marks the crisis in certain diseases4 ,it is1 in fact1 the supreme effort of nature to give the exhausted nerves their needed rest4 ,when this fact is once appreciated1 and the patient is intelligently treated on its basis1 much needless alarm will be saved1 and many fatal errors will be avoided4 ,the patient in that condition is enjoying absolute rest4 ,all the vital processes are practically suspended4 ,he is free from all pain1 and is enjoying a refreshing sleep1--a sleep so profound that it may be truly likened to its twin-brother1 death4 ,the depth and duration of the trance will depend upon the necessities of the case4 ,that is to say1 it will be proportioned to the severity of the patient's illness1 and his consequent need of rest and recuperation4 ,the primary mistake which many physicians make in managing cataleptic patients consists in seeking1 by heroic treatment1 to hasten restoration to consciousness4 ,no greater mistake is possible4 ,if the attempt is successful1 it causes a fearful shock to the nerves1 and the effort is thwarted which nature is making to relieve the patient and give rest to his already overstrained nervous system4 ,if it is unsuccessful1 the patient is threatened with the danger of being buried alive1 or of an autopsy4 ,these dangers are ever present2 and as long as physicians fail to recognize the pregnant fact that an advanced stage of decomposition is the only infallible test of death1 just so long will the human race be menaced with the horrors of premature burial4 ,the most important branch1 however1 of the subject of catalepsy is that pertaining to its psychological features4 ,i have said that catalepsy belongs to the domain of hypnotism4 ,i mean by this1 not only that the phenomenon is identical with the condition which can be produced by the ordinary hypnotic processes1 but that the cataleptic patient is amenable to precisely the same psychological laws which govern the ordinary hypnotic subject4 ,the two fundamental propositions which bear upon this subject are the following3-- ,first1 a patient in a case of suspended animation or catalepsy1 induced by disease or nervous exhaustion1 is amenable to control by suggestion precisely as he is in the ordinary hypnotic state4 ,second1 a patient in that condition is always conscious1 subjectively1 of all that happens around him4 ,that is to say1 no matter how profoundly the objective senses are locked in slumber1 the subjective faculties are ever alert1 and the subject recognizes1 often with great acuteness1 everything that goes on around him4 ,this fact is not always recognized by hypnotists1 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 combined4 ,hundreds of cases are reported where the patients noted all the preparations for burial and all that was said and done1 and yet were unable to move or make the fact known that they were alive4 ,this seems to be the universal testimony1 although it is possible that the patient might not1 in all cases1 remember what he had experienced4 ,in fact1 it is common for hypnotic subjects to forget their experiences during the sleep2 but that does not militate against the fact that they were subjectively conscious at that time4 ,the conclusions derivable from these premises are as important as they are obvious4 ,the first and most vital is that when a patient is suffering from a disease which will induce catalepsy1 and begins to enter that state1 the usual remarks and conversation of those at the bedside must inevitably tend to deepen and prolong the lethargy4 ,the patient appears to be dying4 ,the friends1 by word and action1 are conveying the impression that death is at hand4 ,the physician feels the pulse1 which grows fainter and fainter1 until it is no longer perceptible4 ,he examines the heart until its pulsations cease4 ,finally1 he turns to the stricken friends1 and in a solemn voice announces that all is over1--the patient is dead4 ,now1 if it happens that it is merely a case of catalepsy1 or suspended animation1 the announcement by the physician that the patient is dead is an all-potent suggestion which is1 and must inevitably be1 seized upon by the subject and carried to its legitimate conclusion4 ,a case of prolonged suspension of animation is the inevitable result1 as the laws of hypnotism teach1 if they teach anything4 ,the patient actually believes that he is dead4 ,the statement of this proposition seems almost ridiculous2 but when it is remembered that no suggestion seems absurd or incongruous to the hypnotic subject1 the proposition is seen at once to be an absolute verity4 ,who has not dreamed of being dead8 ,few1 if any1 have not had this experience2 and yet the incongruity of the two ideas--of being dead and of calmly reflecting on the subject--never strikes the dreamer's subjective intelligence4 ,subjective impressions never seem absurd or incongruous to the subject4 ,this principle runs through all subjective mental action1 from the dreams of the healthy sleeper to the hallucinations of the monomaniac4 ,subjective intelligence1 be it remembered1 is capable of exercising but one form of reasoning1--the deductive4 ,but it will reason deductively from any premise imparted to it1 by any form of suggestion1 with great acumen2 and it never arrives at a conclusion inconsistent with the premise1--that is1 the suggestion4 ,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 idea4 ,that idea is the major premise1 unquestioned and indisputable1 of a syllogism which he will inevitably complete with logical accuracy4 ,it is easy to see from what has been said what an appalling1 ever-present danger menaces the patient who1 from any cause1 becomes cataleptic1 especially the one who has reached the crisis of a lingering illness1 and is surrounded by physicians and friends who are ignorant of the psychological principles involved4 ,the natural language of the emotions of the surviving friends1 the wail of hopeless grief1 the administration of the sacraments of the ,church1 and1 finally1 the authoritative announcement of the doctor that ,he is dead6 all tend to the one result4 ,when to these are added the ice-pack or the embalmer's fluid1 it remains only for the performance of an autopsy to give the coup de grce4 ,i shall not attempt to apply the principles here laid down to particular cases4 ,those who are cognizant of the circumstances of any case1 either recorded or within their own private experience1 will easily recognize their significance4 ,nor shall ,i attempt to prescribe the specific course to be pursued where suspended animation is suspected1 as that is the province of the physician in attendance on each particular case4 ,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 catalepsy1 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 hand1 and prejudice on the other1--hypnotism4 ,nevertheless1 a few general observations regarding the proper course to be pursued may not seem impertinent4 ,it is obvious that when catalepsy is suspected1 or is possible1 all allusion to or suggestion of death should be avoided1 especially by the physician in attendance4 ,it should not for a moment be forgotten that1 however profoundly the objective senses may be locked in insensibility1 subjectively the patient is awake and is taking cognizance of all that occurs1 and appreciates with wonderful1 acuteness the significance of every word that is uttered4 ,it should be remembered that since suggestion can induce catalepsy1 it can also deepen and prolong the period of its duration4 ,conversely1 it is the most potent means of restoration4 ,other restoratives should rarely1 if ever1 be resorted to4 ,violent means should never be employed4 ,the essential thing is a cheerful1 confident demeanor in all present at the bedside4 ,time should always be given for the conservative forces and recuperative powers of nature to do their legitimate work1 and in due season the patient1 who is not dead1 but sleepeth1 will awake2 or1 in obedience to suggestion1 will arise and come forth1 saved from the jaws of death1--rescued from the horrors of a living grave4 ,illustration ,,chapter ,,xxii4 ,,practical ,,conclusions ,,and ,,suggestions4 ,the ,normal ,relations of the ,objective and ,subjective ,faculties4--,their ,distinctive ,powers and ,functions4--,the ,infinite ,wisdom displayed in their ,distribution4--,it constitutes ,man a ,free ,moral ,agent4--,limitation of ,subjective ,powers and ,responsibilities in this ,life4--,the ,kinship of the ,soul to ,god4--,the ,limitation of the ,powers of the ,objective ,mind4--,the ,transcendent ,powers of the ,soul4--,errors of the ,old ,philosophers4--,the ,normal ,functions of the ,soul in ,earthly ,life4--,dangers of ,abnormal ,exercise of ,subjective ,power4--,nervous ,disorders1 ,insanity1 ,imbecility1 and ,moral ,degradation4--,the ,importance of a ,knowledge of the ,law of ,suggestion4--,dangers of ,mediumship4--,trance-speakers4--,immora l ,tendency of ,ignorant ,mediumship4--,tendency towards ,free ,love4--,the ,causes4--,the ,orientalists4--,their ,greater ,powers and their ,greater ,facilities for ,self-delusion4--,practical ,conclusions4--,warnings4 ,i have now presented the propositions of my hypothesis1 together with a brief outline showing its applicability to the leading psychic phenomena2 and it remains only to draw a few practical conclusions which apply to every-day life4 ,the first1 and the most obviously important one1 relates to the exercise of subjective power1 and the normal relations of the objective and subjective faculties4 ,in order to do so clearly and concisely1 it will be necessary to recall the terms of the hypothesis4 ,the first proposition is that the mind of man is dual in character4 ,this proposition1 as we have already stated1 has been more or less dimly recognized by many philosophers in all ages2 and during the present century it has been gradually assuming a more definite status in mental philosophy4 ,assuming1 therefore1 this proposition to be true1 it necessarily follows that the two minds must1 normally1 bear a harmonious relation to each other4 ,it follows that one of the two minds must1 normally1 be subordinated to the other4 ,otherwise there would be a conflict4 ,just here ,libault's discovery of the law of suggestion comes in1 and shows that the subjective mind is constantly controlled by that power4 ,it is true that ,libault and his followers have applied the law only to the elucidation of hypnotic phenomena2 and in that have not always carried it to its legitimate conclusion4 ,but it has seemed to me that if the law is applicable to one class of psychic phenomena1 it must be equally applicable to all1 as nature's laws admit of no exceptions4 ,i have therefore declared1 as the second proposition of my hypothesis1 that the subjective mind is always controllable by suggestion4 ,assuming1 therefore1 that these two propositions are true1 it follows as a necessary consequence that there must be some distinctive line of difference between the methods of operation of the two minds4 ,it is obvious that there is a limitation of power in the subjective mind1 otherwise it could not be subordinated to the objective4 ,just where this line of distinction could be drawn1 and how it could be formulated1 was at first a perplexing question4 ,there were no authorities on the subject who ever hinted at a possible limitation of reasoning power in either branch of the dual mind4 ,on the contrary1 those who have observed the phenomena of subjective mental activity1 as seen in hypnotic subjects1 in trance-speakers1 and cognate exhibitions1 have been so profoundly impressed with its transcendent powers that it has seemed impossible that it could be hedged about by limitations4 ,philosophers from time immemorial have recognized its tremendous powers of memory1 and millions have sat entranced by the eloquence of subjective speakers1 and noted with profound admiration their accuracy of logical deduction4 ,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 humanity4 ,it has been called the ,ego 7which it truly is71 and as such it has been recognized as the inward monitor1 whose monitions are always entitled to reverential consideration4 ,it was difficult1 therefore1 to imagine any line of distinction between the two branches of the dual mind which would place the subjective in a subordinate position4 ,but for the discovery of ,libault's law of suggestion that line would never have been recognized4 ,it now becomes evident1 however1 that the point of its limitation of reasoning power is the starting-point4 ,it has not the power to formulate its own premises4 ,the subsidiary proposition of our general hypothesis is1 therefore1 that the subjective mind is incapable of inductive reasoning4 ,it will readily be seen that it is a corollary of the law of suggestion2 but the three propositions together furnish the key to the whole science of psychology4 ,i am aware that those who have hitherto regarded the soul as possessing all the intellectual powers1 as well as all the moral attributes1 will be shocked when they realize that the object of their admiration is hedged about with any limitations whatever4 ,the first question they will ask is1 ,why is it that ,god has given to man a soul possessing such transcendent powers in certain directions1 and yet under the absolute control1 in all its ideas and intellectual functions1 of a finite1 perishable intelligence8 ,the broad and comprehensive answer is1 ,to constitute man a free moral agent4 ,it needs no argument to show that if the soul were not so limited in its initiative power of reasoning1 the finite1 mortal man could not be held responsible for the moral status of his soul4 ,god gave to objective man the powers of reason1 inductive as well as deductive1 for the purpose of enabling him successfully to struggle with his physical environment4 ,he gave him the power to know the right from the wrong4 ,he gave him supreme control of the initial processes of reasoning1 and thus made him responsible for the moral status of his soul4 ,the soul1 in the mean time1 so long as it inhabits the body1 is charged with limited responsibilities4 ,it is the life-principle of the body1 and its normal functions pertain solely to the preservation of human life and the perpetuation of the human race4 ,it possesses wonderful powers in other directions1 under certain abnormal conditions of the body1 it is true4 ,but their exercise outside of those limits is always abnormal1 and productive of untoward results4 ,those powers of which we catch occasional glimpses1 and which so excite our admiration1 are powers which pertain to its existence in a future world4 ,they are powers which proclaim it as a part of ,god1 as partaking of the nature and attributes of the ,divine ,mind4 ,its powers of perception of the fixed laws of nature demonstrate its kinship to ,omniscience4 ,it is independent of the feeble powers of inductive reasoning when it is freed from its earthly trammels2 and there is not one power or attribute peculiar to the finite1 objective mind that could be of any service to the soul in its eternal home4 ,we boast of our powers of inductive reason1 forgetting how little we have learned1 or ever can know1 compared with what there is to learn4 ,we forget that they are the outgrowth of our physical wants and necessities1 and simply enable us to grope in the dark for the means of subsistence1 and to render our physical existence tolerable4 ,the powers of the objective mind1 compared with those of the subjective mind1 may be likened to a man born in a cave1 in which the light of the sun never entered1 and supplied only with a rushlight with which to grope his way and find the means of subsistence4 ,the light1 feeble as it is1 is invaluable to him2 for by its means he is enabled gradually to learn his bearings1 to take note of his environment1 to make occasional discoveries of the necessities of life1 and finally to achieve some of the comforts of existence4 ,the more he discovers1 the more he appreciates the value of his rushlight and the more he boasts of its transcendent powers of illumination4 ,he hears vague reports of an outside world where the comforts and luxuries of life are comparatively easy to obtain1 and he resolves to grope his way out4 ,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-life4 ,but he is sceptical1 and points with pride to his accumulations and the discoveries he has made with the aid of his ,god-given illuminant1 and refuses to believe that there is a possible state of existence which would be tolerable without rushlights4 ,at length a cataclysm of nature throws him upon the outside world in the full blaze of the light of a midday sun4 ,he then finds that he is in a world of light2 that he can perceive things as they are1 and observe their bearings and relations to each other1 and he finds that the rays of his rushlight are no longer visible4 ,it is obvious that this is but a feeble illustration of the difference between the powers of inductive inquiry into the laws of nature1 and the powers of perception possessed by the subjective entity4 ,when the soul is freed from its physical trammels it ascends to its native realm of truth1 and1 untrammelled by false suggestions arising from the imperfect knowledge of the objective mind1 it sees ,god as he is2 that is1 it apprehends all his laws1 and imbibes truth from its ,eternal ,source4 ,it must not be forgotten in this connection that the subjective mind is the soul1 or spirit1 and is itself an organized entity1 possessing independent powers and functions2 while the objective mind is merely the function of the physical brain1 and possesses no powers whatever independently of the physical organization4 ,the one possesses dynamic force independently of the body2 the other does not4 ,the one is capable of sustaining an existence independently of the body2 the other dies with it4 ,it is just here that the ancient philosophers made their greatest error2 and that error has been transmitted down through all the ages4 ,they recognized the dual character of the mind1 but saw no fundamental difference in the functions of the two minds4 ,it never occurred to them that there was1 or could be1 any limitation of power in either that was not common to both4 ,they recognized man as a trinity1 the three elements of which are body1 soul1 and spirit4 ,the soul1 in their system of philosophy1 corresponds to the objective mind1 and the spirit to the subjective mind4 ,they considered only the functions of the two minds as minds1 and constantly regarded the two as possessing only co-ordinate powers4 ,or1 if they regarded them as entities1 they considered that while each was an entity1 it was1 somehow1 inseparably joined to the other in function and destiny4 ,hence1 according to their philosophy1 if one survived the death of the body1 both must survive it4 ,this fundamental error shows itself1 in various forms1 in every system of philosophy1 from ,plato down2 and it will continue to breed confusion and uncertainty in the human mind until the fact is recognized that the subjective mind1 or spirit1 as ,plato designates it1 is a distinct entity1 possessing independent powers and functions2 whereas the objective mind1 or the soul1 of the ancient philosopher1 is merely the function of the physical brain4 ,this latter proposition is demonstrated by every consideration of its powers1 functions1 and limitations4 ,its powers wholly depend upon the physical condition of the brain4 ,they decline as the body weakens4 ,they become deranged and useless as the brain becomes disorganized from physical causes4 ,its distinctive functions pertain solely to physical existence4 ,it has the power of independent inductive reasoning to compensate for its total want of power to perceive by intuition4 ,but1 as ,i have already pointed out1 inductive reasoning is merely a laborious method of inquiry1 and pertains wholly to our physical existence4 ,it would be as useless to the spirit in an existence where all truth is perceived by intuition1 as a tallow-dip in the full blaze of a noonday sun4 ,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 entity1 that could be of any service to the latter when it is freed from its earthly environment4 ,the peculiar functions of the physical brain are therefore no more entitled to be considered as an immortal entity1 or as any necessary part or function of an immortal entity1 than are the physical functions of deglutition or digestion1 or the physical power of pedal locomotion4 ,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 perishable4 ,but it is man's duty so to exercise his powers of induction as to ascertain those relations2 and1 having done so according to his best lights1 so to order his conduct as to do his whole duty to himself and his ,creator4 ,as we find those relations exist1 the whole responsibility rests upon the objective man4 ,he is a free moral agent1 and has it in his power to train his soul for weal or woe1 for this life and for eternity4 ,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 time4 ,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 race4 ,these functions are manifested in what are known as instincts4 ,the first is the instinct of self-preservation2 the second is the instinct of reproduction2 and the third pertains to the preservation of the offspring4 ,in the last may be included the instinctive desire to preserve human life generally4 ,outside of these limits all phenomenal subjective mental activity appears to be abnormal4 ,i say appears to be abnormal1 for the reason that we have no means of judging1 except from a consensus of facts4 ,the facts which pertain to the subject can be found in the greatest abundance in spiritistic circles1 for the reason that it is there that subjective activity is greatest in modern times4 ,i venture to say that no one of the better class of spiritists will deny the fact that most professional mediums eventually become physical wrecks2 many are overtaken by mental derangement1 and some by a moral degradation too loathsome to be described4 ,few1 if any1 escape serious physical trouble4 ,this1 of itself1 is sufficient evidence of abnormality1 and should serve as a warning against the too frequent exercise of subjective power4 ,the majority of spiritistic mediums are more or less afflicted with nervous disorders1 and many of them are hysterical to the last degree4 ,most of them complain of extreme nervous exhaustion after a sance1 and many require days to recover from the effects of a prolonged exercise of subjective power4 ,it may be said that ,i mistake the cause for the effect2 that is1 that it may be only weak and nervous physical organisms that are capable of exercising subjective power4 ,i am aware that the question is not free from difficulty1 and that one is liable to fall into error in discussing a subject that is so little understood4 ,the fact remains1 nevertheless1 that nervous disorders and mediumship are generally associated1 and that fact alone is indicative of abnormality4 ,whether we are to regard the exercise of subjective power as productive of abnormal physical conditions1 or are to suppose that it requires an abnormal physical organism to produce subjective phenomena1 matters little4 ,the conclusion must be the same1--that the exercise of subjective power is abnormal1 and should be avoided until more is known of the proper conditions of its exercise than has yet been discovered4 ,there is a further difficulty attending the consideration of this subject which must not be lost sight of1 and that is the question how far suggestion may enter as a factor in the case4 ,it is well known that some mesmeric healers fancy that they take on the conditions of the patient1 as they phrase it4 ,that is1 they feel the symptoms which afflict the patient4 ,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 sensations1 often to a marked degree4 ,but late scientific experiments disclose the fact that such phenomena are always the effect of suggestion4 ,the physical exhaustion which some healers feel after the treatment of a case is also largely due to suggestion4 ,these effects may always be counteracted by a vigorous auto-suggestion2 and1 moreover1 the same means may be effectively employed to produce exactly the opposite effects upon the operator4 ,that is to say1 the mental healer1 by whatever method he does his work1 may always cause his treatment of a patient to redound to his own benefit1 as well as to that of the patient1 by the exercise of the power of auto-suggestion4 ,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 power4 ,it is certainly traditional among the fraternity that nervous exhaustion ensues from its exercise1 and the results are appalling4 ,how far the effects may be counteracted by intelligent auto-suggestion1 remains to be settled by the process of evolution4 ,there is1 however1 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 control1 and the effects of which he is powerless to mitigate4 ,this phase of the subject is1 however1 of little importance compared with the mental effects produced by the too persistent exercise of the subjective faculties in the production of phenomena4 ,again we must draw our illustrations from spiritistic circles4 ,it is undeniable that the tendency of mediumship is to unhinge the mind1 to destroy the mental balance1 and often to produce the worst forms of insanity4 ,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 dead1 the greater is the tendency to insanity4 ,the reason is obvious4 ,if he sincerely believes himself to be under the control of an extraneous power1 he yields implicit obedience to that power2 especially if it assumes to be a superior mentality1 as it generally does4 ,instead of assuming control of the power1 he allows it to control him4 ,as a matter of course1 he is ignorant of the laws pertaining to it4 ,he is ignorant of the fact that the force which controls him resides within himself1 and is not a superior being commissioned from ,heaven to convey a message from the ,source of all knowledge4 ,he is dazed by its wonderful exhibitions of superior intelligence1 is captivated by its eloquence1 and awed by its assumption of authority4 ,in short1 he knows nothing of its source1 or the limitations of its powers of reasoning4 ,the result is that he yields implicit obedience to its guidance in all things4 ,his reason has abdicated its throne and abandoned its functions1 and he is at the mercy of his subjective mind1 which1 in turn1 is controlled by the false suggestions of his own disorganized and subjugated objective intelligence4 ,his physical degeneracy keeps pace with his mental decline1 his whole nervous system is prostrated by excessive exercise of subjective power1 and too frequently the end is acute mania or drivelling imbecility4 ,one of the most fascinating and seductive forms of subjective mental activity is exhibited in trance1 or inspirational1 speaking4 ,a medium of fair intelligence and some education1 obtained1 perhaps1 by desultory reading of spiritistic and miscellaneous literature1 develops himself into an inspirational speaker4 ,as a sincere spiritist1 he believes himself to be controlled by some great spirit who in life was celebrated for his eloquence4 ,he ascends the rostrum and amazes his audience by his wonderful oratory1 his marvellous command of the resources of his mind1 and1 above all1 by the clearness and cogency of his reasoning4 ,those who have known him before and are aware of the limits of his education are the most surprised of all1 and no argument can convince them that he is not inspired by some almost superhuman intelligence from another world4 ,they know nothing of the wonders of subjective mental power2 they have no knowledge of the perfection of subjective memory1 which gives the speaker perfect command of all he has ever read1 or of the logical exactitude of the deductive reasoning of the subjective intelligence4 ,the speaker1 on his part1 finds himself in possession of such wonderful powers and resources1 emanating1 as he believes1 from an extraneous source1 abandons his old pursuits1 and devotes himself to the work of his inspiration4 ,it is an easy and pleasurable existence for the time being4 ,he finds that there is no need of taking thought of what he is to say1 for ideas1 and words with which to clothe them1 flow from him like a mountain torrent4 ,he finds himself in possession of knowledge which he has no objective recollection of ever having acquired1 and of ideas which were foreign to his objective intelligence4 ,he believes1 and1 from his standpoint1 has every reason to believe1 that he is inspired by some lofty spirit whose knowledge is unlimited and whose resources are unfailing4 ,he feels that he has no need of further reading or study1 and the work of objective intellectual labor soon becomes a drudgery4 ,the result is that his objective intellectual growth soon comes to a stand-still1 and at length his objective intellect begins to deteriorate4 ,in the mean time his subjective powers may continue to grow in brilliancy for a time1 or at least they shine with a new lustre1 as they are compared with the deepening dulness of his objective intellect4 ,at length he becomes fitful1 erratic1 eccentric4 ,as his objective powers deteriorate1 they no longer have any semblance of control over his subjective mind4 ,the suggestions which reason1 in its best estate1 may have given to his subjective mind1 as a starting-point for his discourses1 are no longer available1 for his power to reason is failing4 ,his friends1 who follow him from place to place1 begin to notice that he talks one thing at one place1 and the opposite at another4 ,they attribute the fact to the control of different spirits at different times1 and for a time they are consoled4 ,eventually the fact is forced upon them that in his normal1 or objective1 condition he is growing more and more erratic1 and that at times his conversation is the merest drivel4 ,as in all the other forms of subjective development mentioned1 his physical deterioration keeps pace with his mental decline4 ,in the mean time his subjective powers appear to deteriorate4 ,it is not true1 in fact1 that his subject mind1 per se1 deteriorates1 for that is impossible4 ,but as it is always controlled by suggestion1 it necessarily takes its cue from the suggestions conveyed to it by the objective mind4 ,when that ceases to develop1 the subjective mind keeps on in its old rut1 for the obvious reason that no new ideas are imparted to it4 ,when the objective mind begins to deteriorate1 its suggestions are no longer coherent1 and the subjective mind is necessarily incoherent in exact proportion4 ,its deductions from a false or imbecile suggestion will be logically correct2 but1 as a matter of course1 a false1 extravagant1 or imbecile premise1 followed to its legitimate1 logical conclusion1 necessarily leads the mind into a corresponding maze of extravagance and imbecility4 ,it is therefore no indication of a decline of subjective powers1 but it is a demonstration of the universality of the law of suggestion4 ,it goes without saying that if an inspirational speaker were aware of the source of his power1 and of the laws which govern it1 and would constantly keep it under the control of his reason1 he could utilize it to the very best advantage4 ,a cultured man of well-balanced intellect would then formulate his own premises according to the best lights obtainable through the processes of inductive reasoning1 and inspiration would do the rest4 ,if his premises were correct1 the subjective mind could always be depended upon to deduce the correct conclusions1 and to illustrate them by drawing upon the resources of its perfect memory of all that the individual has ever seen1 heard1 or read bearing upon the subject4 ,such a man would be known as a man of genius1 in whatever direction he exercised his powers4 ,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 powerful4 ,i do not say that such an exercise of subjective power would not be abnormal and productive of untoward physical consequences4 ,men of genius in all ages of the world have unconsciously exercised this power4 ,but men of genius the world over have been too often noted for abnormalities of character and conduct4 ,profane history furnishes but one example where a man of genius appears to have been in possession of objective and subjective powers perfectly balanced1 and who was able to utilize his enormous objective advantages1 resulting from constant and intimate association with the greatest minds of his generation1 in the subjective production of works which must always stand pre-eminent4 ,it is unnecessary to say that ,i allude to ,shakspeare4 ,so little is known of his private life that it is impossible to judge whether abnormal physical effects resulted from his labors4 ,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 intellect4 ,it is of course impossible to say just how far subjective power might1 normally1 be employed in the direction indicated1 in the absolute dearth of examples where it has been employed with a full knowledge of the laws which govern it4 ,but certain it is that so long as it is exercised under the delusion that it is an extraneous and superior power1 over which the objective man possesses no control1 just so long will the victim of the delusion be subject to the caprice of an irresponsible power1 which will eventually drive him to the horrors of insanity or leave him in the darkness of imbecility4 ,of greater importance than either the physical or mental deterioration of the one who habitually exercises subjective power in the production of phenomena1 is the moral aspect of the question4 ,one may escape serious physical consequences of mediumship1 or he may succeed in maintaining a sufficient outward semblance of mental equilibrium to keep out of the insane asylum2 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 medium4 ,i do not assert by any means that all mediums are immoral4 ,on the contrary1 there are many noble men and pure women who habitually exercise mediumistic power4 ,otherwise1 the tendency to looseness of morals which characterizes so many of them would be difficult to account for on other than physiological grounds4 ,books have been written to account for this tendency1 on the hypothesis that immorality is a consequence of the nervous derangement which follows the practice of mediumship4 ,this hypothesis necessarily presupposes the invariable connection of immorality with a nervous disorder1 and the latter with mediumship4 ,the common experience of mankind may be invoked to prove that there is no invariable connection of the kind existing4 ,another cause must therefore be sought for the too-frequent association of immorality with mediumship4 ,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 class4 ,the medium1 if he is sincere in his professions of belief in the alleged communication of spirits of the dead through him1 believes himself to be under the care and control of a higher and purer mentality than his own4 ,he believes in its lofty assumptions of mental and moral superiority1 and he becomes accustomed to ask its advice in all things pertaining to his personal well-being4 ,he frequently finds its advice to be of the best1 and he gradually accustoms himself to submit to its guidance in all things4 ,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 contempt1 and he frequently comes to believe that many of the restraints of human society are purely artificial1 and have no foundation in true morality or religion4 ,he generally regards himself as a reformer1 having broken away from the orthodox creed1 and becomes the advocate of a new religion4 ,like most radical reformers who find the world all wrong in one respect1 he immediately assumes that it is wrong in everything2 and nothing will satisfy his ambition short of destroying the whole fabric of civilized society1 and instituting a new order of things more suited to his ideas of human progress and felicity4 ,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 relation4 ,he sees much domestic infelicity surrounding him1 and is perhaps tired of the restraints which it imposes upon himself1 and he consults his spirit guide as to the propriety of setting at defiance the laws of human society in that regard4 ,now1 if his spirit guide were what he believed it to be1 or what it assumed to be1--a pure and lofty spirit1 disenthralled from the temptations and weaknesses of the flesh1 and drawing inspiration from the society of just men made perfect1--there could be no doubt of the character of the advice it would give him4 ,but1 being the medium's own subjective entity1 bound by the laws of its being to control by the power of suggestion1 it necessarily follows the line of thought which is uppermost in the medium's objective mind1 and it gives the advice most desired4 ,moreover1 from the premises suggested by the unhallowed lusts of the medium1 it will frame an argument so plausible and convincing to his willing mind that he will fancy that1 in following the advice of his control1 he is obeying the holiest impulses implanted in his nature by a ,god of love4 ,i do not charge spiritists as a class with being advocates of the doctrines of free love4 ,on the contrary1 ,i am aware that1 as a class1 they hold the marriage relation in sacred regard4 ,i cannot forget1 however1 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 land4 ,nor do ,i fail to remember that the better class of spiritists everywhere repudiated the doctrine and denounced its advocates and exemplars4 ,nevertheless1 the moral virus took effect here and there all over the country1 and it is doing its deadly work in secret in many an otherwise happy home4 ,and ,i charge a large and constantly growing class of professional mediums with being the leading propagandists of the doctrine of free love4 ,they infest every community in the land1 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 medium1 and can1 moreover1 find justification for illicit love by invoking the spirits of the dead through such mediums4 ,as before remarked1 ,i do not charge mediums as a class with immoral practices1 nor do ,i say that the exercise of subjective power1 per se1 has a tendency to induce immoral practices4 ,what ,i do say is1 that through a want of knowledge of the laws which pertain to subjective mental activity1 the one who exercises that power in the form of mediumship is in constant danger of being led astray4 ,he invokes a power that he knows nothing of1--a power which may1 at any time1 turn and rend him4 ,the man or woman whose heart is pure1 in whom the principles of virtue and morality are innate1 is in no danger of being corrupted by the exercise of mediumistic power4 ,the auto-suggestions of such are constantly on the side of virtue1 and a corrupt communication could not emanate from such a source4 ,but to the young1 whose characters are not formed1 and to those whose notions of morality are loose1 the dangers of mediumship are appalling4 ,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 world4 ,other forms1 however1 are being introduced from the ,orient1 and may soon become common in this country4 ,the ,western world is threatened with a revival of the arts of the magician1 the conjurer1 and the wizard4 ,it may be true1 and doubtless is1 that the ,eastern adepts know more of the practice of subjective arts than is dreamed of by spiritists4 ,the fact that they denounce as dangerous to health1 morals1 and sanity the practice of mediumship1 is a hopeful sign4 ,that they are aware that the power which controls the medium emanates from himself1 is demonstrative of their advancement in practical knowledge of the subject4 ,but that they are reliable guides to the safe exercise of subjective power has not been demonstrated4 ,it is certain that they are yet ignorant of the fundamental principles which underlie the science of the soul1 for they have yet to learn the law of suggestion1 and to appreciate the subtle rle which that power plays in every psychic phenomenon4 ,their whole system of spiritual philosophy has been built up in ignorance of that law1 and hence they are necessarily subject to the same delusions1 arising from the same sources of error1 that have misguided all mankind1 in all the ages of the world1 prior to the discovery of that law4 ,they believe in their power to communicate with the spirits of another world1 precisely the same as do the modern spiritists4 ,the foundation of their belief is the same2 namely1 psychic phenomena produced by themselves1 in ignorance of the fundamental laws which govern it4 ,the only difference resides in the fact that the ,orientalists have the power to produce a greater variety of startling phenomena1 and hence are in possession of greater facilities for deceiving themselves4 ,no advantage1 therefore1 can be gained by studying their philosophy or practising their arts1 except as a means of gaining general information or for purposes of scientific experiment2 and the warning against indulging in the indiscriminate practice of mediumship holds good against the too frequent exercise of subjective power in any direction1 or for any purpose save that of scientific investigation or healing the sick4 ,it should be remembered always that the power of the subjective entity is the most potential force in nature1 and when intelligently directed the most beneficent4 ,but1 like every other power in nature misdirected1 its destructive force is equally potent4 ,in conclusion1 ,i desire again to impress upon the reader the absolute necessity of always holding the subjective entity under the positive domination of objective reason2 and ,i here repeat1 what ,i have again and again sought to enforce1 that insanity consists in the usurpation by the subjective mind of the throne of reason4 ,the terrible potentialities of the subjective entity are as much to be feared as admired1 and no faculty that it possesses is more to be dreaded and guarded against than its awful power and inexorable exactitude of logical deduction1 when reasoning from premises that have not been demonstrated by the processes of induction4 ,illustration ,,chapter ,,xxiii4 ,,the ,,physical ,,manifestations ,,and ,,philosophy ,,of ,,christ4 ,the ,great ,stumbling-block1 ,unbelief in the ,physical ,history of ,christ4--,modern ,science confirms the ,new ,testament4--,internal ,evidence of the ,truth of the ,history of ,jesus4--,the ,scientific ,accuracy of his ,statements4--,the ,exoteric and the ,esoteric ,doctrines4--,parables4--,esoteric ,doctrines ,reserved for ,modern ,science to discover4--,the ,spirit of ,truth4--,jesus the first to proclaim the ,scientific ,truth4--,the ,doctrine of ,faith4--,healing the ,sick4--,natural ,law4--,faith essential then as now4--,illustrative ,incidents4--,jairus' ,daughter4--,seven ,scientific ,steps4--,secrecy enjoined4--,scientific ,reasons4---,rediscovery of the ,science of ,mental ,therapeutics in ,modern ,times4--,nothing discovered that ,jesus did not know4--,absent ,treatment4--,the ,power to heal transmitted to all ,future ,generations4--,the ,conditions4--,conclusions4 ,it was no part of my original intention in writing this book to enter upon the discussion of theological questions1 or to speculate upon the possible condition of the soul after the death of the body4 ,nor shall ,i1 to any great extent1 enter upon that prolific field of discussion at this time4 ,nevertheless1 ,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 ,christ4 ,in doing so ,i hope to offend no man's theology1 and to avoid the accusation of seeking to open the secret of spiritual life in the criminal court of empirical philosophy4 ,it has often been said that the laws which enable man to perceive spiritual truths1 or to apprehend the relation which his spiritual nature bears to the ,christ1 cannot be formulated by any known methods of finite reasoning1 that spiritual truth must be approached from the spiritual side1 and that it must be perceived by the eye of faith4 ,nevertheless1 there are many who have never been able to attain that faith in the spiritual nature of ,christ1 for the reason that they persist in approaching him by and through the finite processes of reasoning4 ,their conceptions of him come through the history of his physical life1 and their doubts arise through their unbelief in the verity of the history of his physical manifestations4 ,the history of critical warfare upon ,christianity will bear out the statement that this is1 and has ever been1 the great stumbling-block4 ,the assaults of scepticism have always been upon the man ,christ2 and1 being unable to reconcile the accounts of his physical history and manifestations with the laws of nature1 as understood by his critics1 sceptics have ignored the spiritual side of his character1 and ended in total unbelief in his divine attributes4 ,if1 therefore1 the discoveries of modern science can be made to throw any light upon the history of the man ,jesus2 if they confirm all that has been said of the physical phenomena which characterized his career1--the first great obstacle which stands in the way of the acceptance of the essential spiritual doctrines which he promulgated will be removed4 ,if1 in addition to that1 it can be shown that the discoveries of modern science not only confirm the story of his physical manifestations1 but demonstrate the essential truth of the central idea which he promulgated concerning man's immortality1 show the philosophy of his mission on earth1 and prove that he was1 and is1 as a matter of scientific truth1 the ,saviour of the souls of men1 there will be little left upon which scepticism can hang a reasonable doubt4 ,i undertake to say that modern science can do all this1 and more4 ,it has often been said that the ,new ,testament bears internal evidence of its own truth4 ,this is true4 ,but it is not true in the sense in which it has been stated4 ,it has been said that such evidence consists in the alleged fact that at the time when ,christ lived1 there was no one else capable of formulating the code of ethics and morals which he promulgated4 ,that this is not true is evidenced by the writings of many who preceded him4 ,the golden rule itself1 which may be said to embody the noblest conception which has been given to mankind of man's duty to his fellow-man1 is found in the writings of ,confucius4 ,the code of ethics found in the writings of the ancient ,greek philosophers will compare favorably with anything found in the ,new ,testament4 ,it is not in this1 therefore1 that the internal evidence of the truth of the ,new ,testament is to be found4 ,but ,i undertake to say that in view of the state of scientific knowledge which existed at the time when ,christ appeared on earth1 it was absolutely impossible that a fictitious character could have been created1 embodying the salient features of the physical history and character of ,christ1 by any one of his day and generation4 ,the writers of the ,new ,testament must have had an original from which to write the history1 draw the character1 and state the attributes of ,christ4 ,this is especially true of his physical history and manifestations2 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 power4 ,nor was any one of his day capable of conceiving the ideas which he promulgated concerning his spiritual mission on earth1 or of stating1 as he did1 the exact conditions upon which mankind must depend for salvation and immortality4 ,he did not formulate the scientific principles which underlie his doctrines1 for the world was not ready to receive1 nor capable of appreciating1 them2 he only stated the facts4 ,it has been left for the discoveries of modern science to demonstrate the scientific accuracy of his statements4 ,that he understood the principles which underlie his doctrines and constitute the secret of his power1 goes without saying2 but his biographers did not understand them1 or1 if they did1 they were as reticent as he was4 ,nor is it important to know whether they were or were not in possession of that knowledge4 ,the point is1 that they could not have created the character without the original to draw from1 and1 a fortiori1 they could not have formulated the doctrines which1 after the lapse of nineteen hundred years1 prove to be scientifically correct4 ,but it is said that they were inspired4 ,leaving out of consideration the theological idea of inspiration1 it is certain that they were inspired in the highest and best sense of the word4 ,they were inspired by the authoritative declarations of the ,master1--by his statement of the great principles of his philosophy2 by the words of him who spake as never man spake1--words of which he made the declaration1 that1 though heaven and earth shall pass away1 my words shall not pass away4 ,with this view of the source of the inspiration of the writers of the ,new ,testament1 the internal evidence of the essential truth of the history of ,jesus ,christ is demonstrative4 ,if ,jesus had formulated the scientific principles which pertain to his doctrines and his works1 and had taught them to his disciples1 there would have been no internal evidence whatever of the truth of his history1 or that he ever existed4 ,the reason is obvious4 ,if his biographers had been in possession of that knowledge1 no matter from what source they obtained it1 it would have been possible for them to create a fictitious character possessing all the powers and attributes of ,christ4 ,a few years ago it would have been impossible for the most lively imagination to picture two men1 standing a thousand miles apart1 transmitting oral messages to each other over a wire stretched between them4 ,if1 however1 a statement had been made by any one that he had seen the feat performed1 the existence of the telephone to-day would be demonstrative evidence of the truth of his statement1 however sceptical his own generation might have been4 ,in other words1 the discoveries of modern science would have developed the fact that he spoke the truth4 ,if it were known that the man who made the statement knew absolutely nothing of the science of electricity1 the internal evidence of its truth would be all the stronger2 for a man well versed in the science of electricity might be supposed to be capable of imagining the possibility of such an invention1 and stating its existence as a fact4 ,but a man ignorant of electrical laws could by no possibility conceive the idea of the telephone2 he must be presented with the concrete fact in order to be able to state it intelligently4 ,it was so with the biographers of ,jesus4 ,they knew nothing of the scientific principles involved in the performance of his wonderful works4 ,they knew only the facts1 and they recorded them4 ,he gave to his apostles just enough information to enable them to continue his work4 ,he stated the conditions of success1 and promised the world that whosoever complied with those conditions should be able to do even greater works than he had done4 ,he formulated the doctrine of immortality1 and stated the conditions of its attainment4 ,his biographers have recorded his words1 but not his reasons1 for he gave none4 ,if1 therefore1 science demonstrates that the powers that he possessed are possible1 that the conditions of their exercise are precisely what he declared them to be1 and that they cannot be exercised without a strict compliance with those conditions1 the internal evidence for the truth of his history is overwhelming4 ,modified by the nature of the subject1 and of the proofs required1 the same may be said of his spiritual doctrines4 ,his practical wisdom is nowhere shown more conspicuously than in his reticence4 ,he had two very important reasons for withholding a full disclosure of the underlying principles of his philosophy1 or of the laws which pertain to his physical manifestations4 ,the first was that the world was not ready to receive the whole truth4 ,this was said to his disciples during his last interview with them previous to his crucifixion4 ,i have yet many things to say unto you1 but ye cannot bear them now4 ,he had given to his followers all that it was expedient to give in that age4 ,he had told them the conditions of salvation4 ,he had taught them how to heal the sick4 ,he had taught them how to employ their powers in doing good1 both physically and spiritually4 ,but he knew that the same power which he taught them how to use for the physical benefit of mankind might also1 in the hands of wicked men1 be employed for doing evil4 ,he knew that the condition of its exercise for evil purposes was a full knowledge of the laws which pertain to it4 ,he knew that in the hands of the majority of the men of his day and generation it was a dangerous power1--too dangerous to be intrusted to the world in its then stage of public and private virtue1 morality1 religion1 and enlightenment4 ,there was an exoteric doctrine which he promulgated to the world1 and an esoteric doctrine which he deemed it inexpedient to divulge before the world was prepared to receive it4 ,his whole career illustrates this important fact4 ,his habit of speaking to the multitude in parables1 together with his reasons for so doing1 constitutes the strongest evidence of his determination to conceal his esoteric doctrines from the common people4 ,and the disciples came1 and said unto him1 ,why speakest thou unto them in parables8 ,he answered and said unto them1 ,because it is given unto you to know the mysteries of the kingdom of heaven1 but to them it is not given4444 ,therefore speak ,i to them in parables3 because they seeing see not2 and hearing they hear not1 neither do they understand4444 ,for this people's heart is waxed gross1 and their ears are dull of hearing1 and their eyes they have closed4444 ,all these things spake ,jesus unto the multitude in parables2 and without a parable spake he not unto them3 ,that it might be fulfilled which was spoken by the prophet1 saying1 ,i will open my mouth in parables2 ,i will utter things which have been kept secret from the foundation of the world4#ci ,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 assimilate4 ,his estimate of men and his knowledge of their needs were perfect2 and he gave to each class with whom he had to deal1 just what was necessary to enable it to perform the work assigned to it4 ,he taught the multitude the principles of morality and justice among men1 and pointed the way to eternal life2 but he did not teach them how to heal the sick4 ,he taught his chosen ones the true method of healing the sick1 and divulged the exact conditions of its exercise2 but he did not teach them the scientific principles upon which his system of healing was founded4 ,they were no more capable of understanding those principles than were the multitude capable of acquiring the power to heal the sick4 ,he gave to each according to his needs2 and1 true to his spiritual mission1 ,christ enjoined upon all men the necessity of first seeking the kingdom of heaven1 when all other needful things would be added unto them4 ,it was not necessary for his disciples to know the esoteric science of healing1 in order to enable them to heal the sick1 any more than it is for us to-day4 ,we may know how little the knowledge of true scientific principles involved in the exercise of that power has to do with success in healing1 when we observe the diversity of views entertained on the subject by the successful healers of modern times4 ,christ gave to the world all the knowledge necessary for the successful exercise of that power in the one word faith4 ,he was the first who taught that lesson to mankind2 and it holds as good to-day as it did when he first proclaimed it to the multitude upon the banks of the ,jordan4 ,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 itself2 and that when that time came1 mankind would be prepared to receive it4 ,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 one1 whatever his claims to inspiration or authority4 ,in other words1 he foresaw the present age of materialism1 and its tendency towards scepticism regarding everything which cannot be scientifically demonstrated by the inductive processes of reasoning4 ,he knew that when that epoch should have arrived in the history of man's intellectual development1 the truth of his doctrines would be all the more forcibly impressed upon mankind if they could be proved by the inexorable rules of logic4 ,besides1 science and inductive reasoning would have been lost upon the people with whom he had to deal4 ,that he fully realized this is shown by his implied rebuke to the nobleman of ,capernaum1 when he exclaimed1 ,except ye see signs and wonders1 ye will not believe4 ,to have attempted to reason with them would have been like casting pearls before swine4 ,he appealed to them by the only logic they could understand4 ,he offered to them the only evidence they could appreciate1--the evidence of their senses4 ,that ,christ foresaw the time when the world would be in possession of indubitable evidence of the truth concerning him1 but that he knew that the time had not yet come1 is clearly shown by his remarks to his disciples in his memorable interview with them just previous to his crucifixion3 ,i have yet many things to say unto you1 but ye cannot bear them now4#dj ,this refers to the then existing conditions4 ,he had given them all the proofs that they were capable of appreciating of the truth of his doctrines4 ,in the next sentence he refers to the time to come1 when still more evidence would be given to the world4 ,howbeit when he1 the ,spirit of truth1 is come1 he will guide you into all truth4#da ,this clearly refers to the time1 which was yet to come1 when mankind should seek the truth and demand to know it4 ,the ,spirit of truth is a personification of that spirit in man which seeks to learn the truth for its own sake1 by the only process known to this world1--inductive reasoning4 ,that day has come4 ,the ,spirit of truth is abroad throughout all the civilized world1 and it demands reasons for the faith that is in the ,christian ,church4 ,again ,christ said3-- ,but when the ,comforter is come1 whom ,i will send unto you from the ,father1 even the ,spirit of truth1 which proceedeth from the ,father1 he shall testify of me3 ,and ye shall also bear witness1 because ye have been with me from the beginning4#db ,the first verse above quoted has the same meaning as this last quotation4 ,the second refers to the events of his life of which they were witnesses4 ,he foresaw that the record of those events would be read by future generations1 and compared with later experiments4 ,he had left the power to heal as a heritage to all who should come after him1 possessing the requisite faith2 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 power4 ,he foresaw that the ,spirit of truth would eventually discover the laws pertaining to his doctrines and his works1 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 philosophy4 ,i shall now briefly point out a few of the more salient features of the history of ,jesus which bear upon the subject under consideration1 and shall undertake to show1 first1 how the discoveries of modern science confirm the accounts of his physical manifestations2 and secondly1 how they confirm the essential features of his spiritual philosophy4 ,the prominent feature of his physical manifestations consisted in healing the sick2 and in the discussion of the first division of the subject ,i shall confine myself to the consideration of that part of his career4 ,the first proposition bearing upon the subject is1 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 methods4 ,the second proposition is1 that the conditions which he declared to be necessary to enable him to exercise that power are the same conditions which are indispensable to-day4 ,these propositions will be considered together4 ,the condition which he declared to be essential1 not only in the patient1 but in the healer1 is embraced in the one word faith4 ,that word1 more than any other1 expresses the whole law of human felicity and power in this world1 and of salvation in the world to come4 ,it is that attribute of mind which elevates man above the level of the brute1 and gives him dominion over all the physical world4 ,it is the essential element of success in every field of human endeavor4 ,it constitutes the power of the human soul4 ,when ,jesus of ,nazareth proclaimed its potency from the hill-tops of ,palestine he gave to mankind the key to health and to heaven1 and earned the title of ,saviour of the ,world4 ,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 recovery4 ,the proposition is plainly true1 and it has been so understood by all intelligent readers of the ,new ,testament until very recent times4 ,there are those1 however1 who now seem to fear that ,jesus will be robbed of his glory1 and reduced to the common level of mankind1 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 ago4 ,in other words1 they endeavor to show that ,jesus did not operate in harmony with the laws which he proclaimed1 but independently and in defiance of the very principles of nature which it was his mission to illustrate and expound4 ,he did not pretend to establish any new law of nature1 but to teach mankind that which had been in existence from the beginning1 to illustrate it in his life1 and to sanction it by his death4 ,he did not teach his disciples the principles and laws involved in healing the sick1 and at the same time violate himself4 ,he taught them his methods of healing1 and sent them into the world to imitate his example4 ,when they failed1 as they occasionally did fail1 he reproved them for neglecting his teachings1 and upbraided them for their want of faith4 ,when the lunatic was brought to him1 and he was told that his disciples had failed to cast out the devil which afflicted the patient1 ,jesus exclaimed3 ,o faithless and perverse generation1 how long shall ,i be with you8 how long shall ,i suffer you8 ,after he had cast out the devil1 the disciples asked him why they could not cast him out4 ,and ,jesus said unto them1 ,because of your unbelief3 for verily ,i say unto you1 ,if ye have faith as a grain of mustard seed1 ye shall say unto this mountain1 ,remove hence to yonder place2 and it shall remove2 and nothing shall be impossible unto you4#dc ,his expression concerning their power to remove mountains doubtless had reference to the fact that ponderable bodies can be moved by subjective power1 under proper conditions1 as has been frequently demonstrated in later times4 ,many passages might be quoted illustrating the proposition that faith was a necessary condition in the minds of the apostolic healers2 but it is believed that no one will gainsay the proposition4 ,it may be said1 however1 that ,jesus did not require faith in himself to enable him to heal the sick1--that he healed independently of that law4 ,the obvious answer is that he had that knowledge of his power which transcended faith3 or rather1 that he had the faith which came from knowledge of that power4 ,in the sense that faith ceases where knowledge begins1 he may be said not to have had faith4 ,his disciples arrived at that point after an experimental demonstration of their power2 and so may we all do likewise4 ,as ,i have shown in a former chapter1 subjective faith may be acquired in direct contradiction to objective faith or belief2 but after an experimental demonstration of the power of subjective faith1 objective belief no longer sets up an auto-suggestion against it4 ,it then becomes knowledge1 and in that sense it ceases to be faith4 ,nevertheless1 in the sense in which it is said that the healer must have faith to enable him to heal the sick1 he has faith4 ,in that sense it cannot be disputed that ,jesus had faith in his power to heal the sick4 ,it is thought1 therefore1 that enough has been said to demonstrate the proposition that faith was a requisite element in the healers of ,jesus' time4 ,certainly no one will dispute the proposition that it is necessary in the psychic healers of to-day4 ,we may consider1 therefore1 that two points in our argument are established1--namely 7#a71 that the conditions requisite in psychic healers of this day are identical with those required in apostolic times2 and 7#b7 that ,jesus was the first to proclaim the principle and to exemplify it in his works4 ,the difference is not in principle1 but in degree of power4 ,it is said1 however1 that ,jesus did not require faith in those whom he healed4 ,the first answer to this proposition is that there is nothing in his recorded words to warrant the statement4 ,he never professed to be able to heal independently of that condition4 ,on the contrary1 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 cure4 ,it may be true that in some cases he said nothing about it2 but this is only negative evidence1 and of the weakest kind1 in view of what he did say on the numerous occasions when circumstances required an utterance on the subject4 ,a striking instance of healing1 and a fair example of his utterances on this subject1 is recorded in ,matthew ix4 #bh1 #bi1 #cj3-- ,and when he was come into the house1 the blind men came to him3 and ,jesus saith unto them1 ,believe ye that ,i am able to do this8 ,they said unto him1 ,yea1 ,lord4 ,then he touched their eyes1 saying1 ,according to your faith be it unto you4 ,and their eyes were opened4 ,jesus was not in the habit of uttering idle words1 or words without significance4 ,in all history there is not an example recorded of a man whose reticence was so marked4 ,every word he uttered conveyed some important lesson to humanity4 ,it does not seem probable that he would question those poor blind men regarding their faith in his power1 unless their faith was an important factor in the case4 ,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 patients3-- ,and as he entered into a certain village1 there met him ten men that were lepers1 which stood afar off3 ,and they lifted up their voices1 and said1 ,jesus1 ,master1 have mercy on us4 ,and when he saw them1 he said unto them1 ,go show yourselves unto the priests4 ,and it came to pass1 that1 as they went1 they were cleansed4 ,and one of them1 when he saw that he was healed1 turned back1 and with a loud voice glorified ,god1 ,and fell down on his face at his feet1 giving him thanks3 and he was a ,samaritan4 ,and ,jesus answering said1 ,were there not ten cleansed8 but where are the nine8 ,there are not found that returned to give glory to ,god1 save this stranger4 ,and he said unto him1 ,arise1 go thy way3 thy faith hath made thee whole4#dd ,it has been said that this passage shows that nine out of the ten were healed without the exercise of faith on their part1 because he said to but one of them1 ,thy faith hath made thee whole4 ,the obvious answer to this is that he had no opportunity to say it to the rest4 ,there was but one of the ten who exhibited sufficient gratitude to return and give thanks for what had been done for him4 ,that the rest were healed in the same way is obvious4 ,that they all had faith in his power is evidenced by the fact that they cried to him from afar off1 ,jesus1 ,master1 have mercy on us4 ,i submit that that is not the language of doubt4 ,again1 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 dead4 ,this is by all odds the strongest case that could be cited in support of the theory that faith was not required4 ,but the objection instantly vanishes when we remember that it is the faith of the subjective mind1 or the soul1 that is required2 and that the belief of the objective mind has only a limited control1 governed by circumstances4#de ,when ,jesus raised a person from the dead1 the conditions were1 in one sense of the word1 the best possible to enable him to obtain complete mastery of the soul of the deceased by the power of suggestion4 ,the objective senses were in complete abeyance1 the body was dead2 consequently1 there was no objective auto-suggestion of doubt possible4 ,the soul1 in obedience to the universal law1 was amenable to control by the mysterious power of suggestion4 ,jesus1 possessing more subjective power than any one who has ever lived1 commanded the soul of the deceased to return to its earthly tenement4 ,he may not have employed objective language when he issued his command1 but his soul1 in perfect telepathic communion with that of the deceased1 and dominating it as only he could dominate the souls of men1 issued his mental mandate to the departing soul to return to the body and resume its functions4 ,that command it must obey1 and it did obey4 ,there was no law of nature violated or transcended4 ,on the contrary1 the whole transaction was in perfect obedience to the laws of nature4 ,he understood the law perfectly1 as no one before him understood it2 and in the plenitude of his power he applied it where the greatest good could be accomplished4 ,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 dead4 ,jairus1 one of the rulers of the synagogue1 besought ,jesus to come to his house and heal his daughter1 who was lying at the point of death4 ,jesus readily complied with the request2 but before they arrived1 word was sent to ,jairus that the damsel was dead3-- ,while he yet spake1 there came from the ruler of the synagogue's house certain which said1 ,thy daughter is dead3 why troublest thou the ,master any further8 ,as soon as ,jesus heard the word that was spoken1 he saith unto the ruler of the synagogue1 ,be not afraid1 only believe4 ,and he suffered no man to follow him1 save ,peter1 and ,james1 and ,john the brother of ,james4 ,and he cometh to the house of the ruler of the synagogue1 and seeth the tumult1 and them that wept and wailed greatly4 ,and when he was come in1 he saith unto them1 ,why make ye this ado1 and weep8 the damsel is not dead1 but sleepeth4 ,and they laughed him to scorn4 ,but when he had put them all out1 he taketh the father and the mother of the damsel1 and them that were with him1 and entereth in where the damsel was lying4 ,and he took the damsel by the hand1 and said unto her1 ,talitha cumi2 which is1 being interpreted1 ,damsel1 ,i say unto thee1 arise4 ,and straightway the damsel arose1 and walked2 for she was of the age of twelve years4 ,and they were astonished with a great astonishment4 ,and he charged them straitly that no man should know it2 and commanded that something should be given her to eat4#df ,there are several points embraced in the above which are deserving of serious consideration4 ,the first is that ,christ perfectly understood the importance of securing for his patient a favorable mental environment4 ,to that end he endeavored to quiet the fears of the father1 and to impress upon him the necessity of holding his mind in the attitude of faith and confidence4 ,the father was necessarily in telepathic rapport with the daughter1 and it was important that he should not impress his doubts and fears upon her departing soul4 ,the injunction was1 therefore1 laid upon him1 ,be not afraid1 only believe4 ,he also understood the value of a positive mental force surrounding the deceased1 which would be in perfect harmony with his own force and purpose4 ,to that end1 he selected three of the most powerful of his followers1 ,peter1 ,james1 and ,john1 to be present in the chamber of death1 and he suffered no one else to follow him4 ,he kept the multitude of unbelievers as far away as possible4 ,when he came to the house and saw the tumult1 and heard the weeping and wailing of the friends and relatives of the deceased1 he not only put them all out of the room1 but sought to quiet their fears by the only way possible1 which was by assuring them that the damsel is not dead1 but sleepeth4 ,these words possess a double meaning1 a double purpose2 and some have supposed that they implied that the damsel was only in a cataleptic trance4 ,it is probable1 however1 that they were uttered in the sense that the soul never dies4 ,it will be remembered that he used the same expression in regard to ,lazarus1 but afterwards explained his meaning by declaring that ,lazarus was really dead in the common acceptation of the term4 ,his object in using that expression was twofold4 ,first1 he desired to quiet the fears and stop the lamentations of the friends and relatives1 for the obvious reason that their hopeless wailing must operate as a strong adverse suggestion to the soul of the patient4 ,the only way that could be accomplished was by an assurance that the damsel was not dead4 ,secondly1 he knew the potency of such a suggestion upon the patient herself4 ,it was the master-stroke on his part1 first1 to quiet the fears of the relatives1 and secondly1 to fill the departing soul with the subjective faith necessary to enable him successfully to command it to return to the body4 ,that this was his object in uttering those words there can be no reasonable doubt2 more especially as it is precisely what an intelligent mental healer who thoroughly understands the law of suggestion would do to-day1 in the light of recent rediscoveries in the science which ,jesus taught4 ,here1 then1 are seven separate and distinct acts which he performed1 all tending in the one direction3-- #a4 ,he inspired the father with faith1 because he was in telepathic rapport with his daughter4 #b4 ,he prohibited the multitude of unbelievers from approaching the house1 knowing the adverse influence of an atmosphere of incredulity and doubt4 #c4 ,he took three of his most powerful apostles with him1 for the purpose of surrounding the patient with an atmosphere of faith and courage4 #d4 ,he excluded the weeping friends and relatives from the sick room1 for the same reason that he prevented the multitude from following him4 #e4 ,he assured them that the damsel was not dead1 for the purpose of inspiring them with faith and hope in her recovery1 and thus adding another favorable element to the mental environment4 #f4 ,by the same words of assurance that the damsel was not dead he conveyed to her subjective mind the most powerful suggestion possible1--indeed1 the only suggestion applicable to the exigencies of the case4 #g4 ,having thus secured the best possible conditions1 he took the damsel by the hand1 and1 by an energetic command1 restored her to life4 ,the sceptic will doubtless interpose the objection that the damsel could not have been dead1 but that it was merely a case of suspended animation4 ,to this the reply is1 first1 that it is claimed by the ,eastern adepts that as long as the vital organs of the body are perfect1 it is always possible to compel the soul to return to its habitation4 ,it is certain that there are many apparently well-authenticated instances of the performance of the feat even in the ,western hemisphere4 ,the second and most pertinent reply is that the evidential value of the case is just as great1 supposing it to have been a case of suspended animation4 ,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 therapeutics4 ,this one case is demonstrative1 first1 that he perfectly understood the laws of telepathy2 and secondly1 that he fully understood the law of suggestion4 ,indeed1 ,jesus was the first discoverer of that law1 for the word faith is an epitome of the whole law of suggestion4 ,in short1 the internal evidence of the exact truth of this narrative is demonstrative1 in view of what is now known of the laws of mental healing4 ,for1 in his day1 no one but he knew enough about those laws to enable him to carry out the minute details of the process2 and1 a fortiori1 no one could have written the narrative in the absence of an exemplar4 ,there are two other points embraced in the last paragraph of the narrative which must not be overlooked4 ,and he charged them straitly that no man should know it2 and commanded that something should be given her to eat4 ,the injunction of secrecy contained in the first part of the paragraph was often laid upon those whom he healed4 ,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 sick1 and it still further illustrates his wonderful knowledge of the science of mental therapeutics4 ,the reason for so charging his beneficiaries has only recently been discovered4 ,it is this3 ,when a person is suddenly healed by mental processes1 it becomes a matter of the first importance that he should not talk on the subject in public1 or to persons who are sceptical4 ,the reason is that sceptical persons are apt to dispute the facts or to ridicule the idea of healing by such processes4 ,they often say to a patient3 ,you have been cured by exciting your imagination1 and the disease will return as soon as the excitement is over4 ,this constitutes a suggestion which must act unfavorably1 and it often causes the patient to look for the predicted return of the disease4 ,his fears are aroused by imperceptible degrees2 and if the suggestion is persisted in1 the fears will eventually be realized4 ,a person must needs be well grounded in the faith1 and well versed in the science1 to resist the insidious influence of an unfavorable suggestion constantly reiterated by his sceptical friends4 ,it is1 therefore1 of the highest importance that the injunction of ,christ should be observed4 ,that he did not utter those words idly1 and without a full knowledge of the principles involved1 cannot be doubted4 ,and he commanded that something should be given her to eat4 ,these words show merely that he did not despise the ordinary means of imparting vigor to the wasted frame4 ,as we have remarked in a former chapter1 he did not hesitate to employ material remedies in connection with1 and auxiliary to1 his occult power4 ,the mental healers of to-day would do well to profit by the example of the ,master1 especially when their patients are new to the faith1 or1 from any cause1 refractory4 ,taken as a whole1 the narrative of the raising of ,jairus' daughter from the dead conveys the best lesson in mental therapeutics which has ever been given to mankind4 ,no mental healer of this day1 even though he may be thoroughly versed in all the discoveries of modern science relating to mental therapeutics1 could make it more complete4 ,again ,i repeat that no man who lived in the days of ,christ could have written that narrative except under the inspiration of literal truth4 ,the scientific knowledge necessary for the production of a fictitious narrative corresponding to that did not exist in the minds of men previous to this1 the last quarter of the nineteenth century4 ,up to this time the knowledge of the scientific principles involved was confined to one man1--,christ ,jesus4 ,it is noteworthy1 in this connection1 that ,jesus was in the habit of healing by what is known at this day as absent treatment2 that is1 healing when at a distance from the patient1 and without his knowledge4 ,the healing of the nobleman's son at ,capernaum is a striking example of this4 ,the nobleman met ,jesus at ,cana1 and besought him to heal his son1 who was at the point of death4 ,without going near the patient1 ,christ said to the nobleman3 ,go thy way2 thy son liveth4 ,it was afterwards ascertained that at the same hour the fever left the young man1 and he recovered4 ,the principles involved in absent treatment have been fully explained in another chapter1 and will not be repeated here2 ,i may remark1 however1 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 patient1 when he is objectively ignorant of the fact that anything is being done for him4 ,it is evident that ,jesus fully understood this law1 as he did all the laws of mental therapeutics4 ,the patient in this case was objectively ignorant of the effort made to heal him2 he was1 therefore1 objectively passive1 and no adverse auto-suggestion was possible4 ,the father also was full of faith1 or he would not have entreated ,jesus in such earnest and pathetic terms to save his son4 ,the conditions were therefore as perfect as possible for successful absent treatment4 ,the healing of the centurion's servant was a parallel case4 ,it was on this occasion that ,jesus declared1 ,i have not found so great faith1 no1 not in ,israel4 ,it is needless to multiply instances to illustrate the fact that ,jesus healed by the same law which prevails at this day1--the law of faith4 ,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 work4 ,he never pretended to be able to dispense with that condition1 or to be superior to the law which he proclaimed to the world4 ,when he said anything about it he always gave the patients to understand that it was through faith that they were made whole4 ,the ,new ,testament is full of such expressions as3 ,thy faith hath made thee whole2 ,according to your faith be it unto you2 ,if thou canst believe1 all things are possible to him that believeth2 ,said ,i not unto thee that if thou wouldst believe1 thou shouldst see the glory of ,god8 ,these were neither idle nor untruthful expressions4 ,on the other hand1 it was said of him that at his own home he failed to do many mighty works1 because of their unbelief4 ,the condition was absent there1 because the people had known him from boyhood1 and could not believe that the carpenter's son could do any mighty works4 ,besides1 as ,jesus himself remarked1 a prophet is not without honor save in his own country4 ,faith was the essential prerequisite to the exercise of all the power that he possessed1 and it was the condition precedent to its inheritance by those who were to come after him4 ,and these signs shall follow them that believe2 ,in my name shall they cast out devils2 they shall speak with new tongues2 ,they shall take up serpents2 and if they drink any deadly thing1 it shall not hurt them2 they shall lay hands on the sick1 and they shall recover4#dg ,again1-- ,verily1 verily1 ,i say unto you1 ,he that believeth on me1 the works that ,i do shall he do also2 and greater works than these shall he do2 because ,i go unto my ,father4#dh ,christ transmitted his power as a sacred heritage to all mankind4 ,he had taught his followers1 by precept and example1 the conditions necessary to its exercise4 ,those conditions were expressed in the one word1 faith4 ,he never intimated to them that he healed by any other method than that which he transmitted to them4 ,his example would have been lost to mankind if it were not illustrative of his precepts4 ,it would be valueless to the world if it did not illustrate the principles of the science which he taught4 ,to seek to cast a shade of doubt upon the verity of his teachings1 to intimate a want of harmony between his practice and his precepts1 is to attempt to rob him of the glory and honor due to one who was able to divine the fundamental laws of our being1 nineteen hundred years before his teachings could be verified by the inductive process of science1 and to destroy the force of the strongest internal evidence of the truth of sacred history4 ,,footnotes3 ,footnote #ci3 ,matthew xiii4 #aj1 #aa1 #ac1 #ae1 #cd1 #ce4 ,footnote #dj3 ,john xvi4 #ab4 ,footnote #da3 ,john xvi4 #ac4 ,footnote #db3 ,john xv4 #bf1 #bg4 ,footnote #dc3 ,matthew xvii4 #bj4 ,footnote #dd3 ,luke xvii4 #ab-ai4 ,footnote #de3 ,see the chapters on ,mental ,therapeutics4 ,footnote #df3 ,mark v4 #ce-dc4 ,footnote #dg3 ,mark xvi4 #ag1 #ah4 ,footnote #dh3 ,john xiv4 #ab4 ,illustration ,,chapter ,,xxiv4 ,,the ,,physical ,,manifestations ,,of ,,christ 7continued74 ,the ,word ,faith in its ,application to ,psychic ,phenomena4--,its ,definition4--,an ,epitome of the ,law of ,suggestion4--,subjective ,faith only required4--,illustrative ,incident4--,the ,spoken ,word4--,jesus knew the ,law1 and always acted within its ,limitations4--,intuitive ,perception of the ,laws of the ,soul4--,his ,manhood and its ,limitations4--,our ,warranty of ,title as ,sons of ,god4--,christ constantly controlled by ,reason4--,his ,subjective ,powers subservient4--,the ,three ,temptations illustrative4--,the ,great ,lesson to ,mankind4--,the ,normal ,exercise of ,subjective ,power4--,simon the ,sorcerer4--,miracle not a ,necessary ,explanation of the ,power of ,christ4--,conclusions4 ,in proceeding to make a more direct application of our hypothesis to the doctrines of ,jesus1 it will be necessary first to consider the meaning of the word faith as it was employed by him1 and as it must be understood in its application to all psychic phenomena4 ,in the common acceptation of the term1 faith is belief2 the assent of the mind to the truth of what is declared by another1 resting solely and implicitly on his authority and veracity2 reliance on testimony4#di ,the faith of the gospel is that emotion of the mind which is called 'trust1' or 'confidence1' exercised towards the moral character of ,god1 and particularly of the ,saviour4#ej ,it is obvious that neither of these definitions properly characterizes that emotion of the mind1 called faith1 which is the necessary prerequisite condition of the mind of a person to enable him to confer or to receive the benefits of psychic power4 ,it has been shown in a former chapter that the faith necessary to enable a person to be healed by mental processes is subjective faith2 that is1 the faith of the subjective mind1 or soul4 ,it has been shown that this faith may be entertained by the subjective mind in positive opposition to the faith1 or belief1 of the objective mind1--that it may be forced1 upon the subjective mind in defiance of objective reason or the evidence of the objective senses4 ,it is not deemed necessary1 therefore1 to enter at this time into a full discussion of this branch of the subject1 and the reader is referred to the chapters on psycho-therapeutics4 ,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 it1 and make it conform to the facts demonstrated by modern science4 ,in other words1 we must define that particular kind of faith which pertains to the development and exercise of psychic power1--that faith of which ,christ was the first to proclaim the necessity and define the attributes4 ,faith1 therefore1 in the sense in which ,jesus employed it1 may be defined as the assent of the soul1 or subjective mind1 to the truth of what is declared to be true4 ,in other words1 faith is that emotion of the human soul which consists in the unhesitating acceptance and belief in the absolute verity of a suggestion4 ,as has been frequently stated before1 the belief of the subjective mind in the verity of a suggestion made to it is the essential and never-failing law of its being4 ,if the suggestion made to it is not counteracted by an auto-suggestion proceeding from the objective mind of the individual1 it will always be unhesitatingly accepted4 ,if it is controverted by auto-suggestion1 the strongest suggestion must prevail4 ,this law is universal4 ,it frequently happens that a therapeutic suggestion is counteracted by auto-suggestion4 ,the latter may arise from intense prejudice1 or from natural scepticism regarding phenomena not understood4 ,it is1 however1 comparatively easy to overcome an auto-suggestion1 in the treatment of disease1 for the patient is generally anxious to be cured1 and is willing to assume a passive state of mind2 and this is generally all that is necessary4 ,moreover1 the subjective mind1 ever on the alert for any means of preserving the life or health of the individual1 will readily accept a therapeutic suggestion if there is no active counter auto-suggestion4 ,if the healer understands the law of auto-suggestion1 and advises his patient that he can overcome the effect of objective unbelief by a simple assertion of belief1 salutary results all the more readily follow4 ,a remarkable instance illustrating this principle occurred in the history of ,jesus4 ,it was in the case of the man who brought his son to be healed1 who was afflicted with a dumb spirit4 ,he had gone to ,jesus' disciples1 who failed to effect a cure4 ,in despair1 he appealed to the ,master1 saying3-- ,if thou canst do any thing1 have compassion on us1 and help us4 ,jesus said unto him1 ,if thou canst believe1 all things are possible to him that believeth4 ,and straightway the father of the child cried out1 and said with tears1 ,lord1 ,i believe2 help thou mine unbelief4#ea ,whereupon ,jesus rebuked the foul spirit and commanded it to come out of the boy1 and enter no more into him4 ,and the boy was instantly healed4 ,now1 the whole circumstances surrounding this case were calculated to render the father sceptical concerning the power of ,jesus to heal his son4 ,he had gone to the disciples1 and they had failed4 ,when he appealed to ,jesus he said3 ,if thou canst do any thing1 have compassion on us1 and help us4 ,this expression plainly implied a doubt4 ,after ,jesus had explained that belief was a necessary condition of success1 the father cried out3 ,lord1 ,i believe2 help thou mine unbelief4 ,this expression plainly indicated a want of objective faith4 ,but he spoke the words1 ,i believe1 and then intimated to ,jesus that his real belief depended upon him4 ,he uttered the words ,i believe in pursuance of an earnest desire to comply with the conditions imposed1 and that was sufficient4 ,these words constituted an auto-suggestion from his objective mind to his subjective mind2 and ,jesus was satisfied with that compliance with his demand for faith1 and he instantly healed the sufferer4 ,he knew the law1 and was fully aware that any lingering objective doubt remaining in the father's objective mind could not prevail against the spoken word of faith4 ,this case is also illustrative of the principle discussed in the previous chapter2 namely1 the desirability of having a favorable mental environment1 especially in cases where the objective mind of the patient could not be appealed to4 ,the boy was in a state of complete objective insensibility4 ,the father was the only one present who was in telepathic rapport with him4 ,hence the importance of impressing the father's subjective mind with faith1 to the end that his mental condition might be impressed upon the subjective mind of the son1 and by that means exert a favorable influence upon the latter by telepathic suggestion4 ,in this case the father's spoken word of belief was a more potent suggestion than his objective doubts1 and the son's subjective mind1 ever alert1 seized upon the suggestion2 and ,jesus1 by means of a suggestion uttered in a solemn tone of supreme authority1 healed him instantly4 ,i do not mean to say that ,jesus could not heal in such cases where the mental environment was unfavorable2 but the fact that he took infinite pains1 wherever practicable1 to secure the best conditions1 shows that he understood the law and worked within its limitations4 ,certain it is that he never performed any of his wonderful works outside the laws which he proclaimed1 nor did he ever intimate that he could do so4 ,it is true that his biographers did not always relate the details of the transactions recorded2 but it must be remembered that they wrote at a later day1 and may not have been in possession of all the details4 ,it is1 however1 a marvellous fact1 and one which constitutes indubitable evidence of the truth of his history1 that in no instance do they relate a single act performed or word spoken by him1 relating to the healing of the sick1 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 reasoning4 ,there is but one legitimate conclusion1 and that is that the discoveries of modern science demonstrate the essential truth of the history of the physical manifestations of ,jesus4 ,the next question is1 ,how did it happen that ,jesus came into possession of the knowledge of the true science of mental therapeutics1 when no one else in all the world at that time knew its rudiments8 ,it may be true1 and doubtless it is true1 that there were mental healers before his time1 who1 by various methods1 performed wonderful works in psycho-therapeutics4 ,but it must be conceded that he was the first who evinced a true knowledge of the underlying principles of the science4 ,he it was who first divined the very essence of that science1 and proclaimed it to the world in the one word faith4 ,that word embraced all that it was necessary for the world to know at that time4 ,faith1 and the means of acquiring it1 is the substance of all that he taught to his disciples concerning the means of healing the sick2 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 them4 ,to use his own language1 it was all that they could bear4 ,it was the exoteric science of mental healing4 ,the esoteric doctrine he reserved for the time when mankind1 inspired by the ,spirit of truth1 which he promised1 should be able to discover it for themselves4 ,his was the dispensation of faith4 ,the dispensation of knowledge was yet to come4 ,that he was in possession of the knowledge of the underlying principles of the whole science of mental healing is all but self-evident4 ,no man without that knowledge could have done what he did to secure the most favorable conditions for the exercise of his power4 ,it required a full comprehension of the law of suggestion1 a thorough knowledge of the law of telepathy1 a complete realization of the dual nature of the mind of man1 and the power of the soul over the functions of the body1 to enable him to take the seven steps preparatory to the raising of ,jairus' daughter from the dead4 ,if he had failed in that attempt1 his preparatory steps to that end would nevertheless have demonstrated his knowledge of the laws which pertain to healing by psychic power4 ,the theologian will find a ready-made answer to the question1 ,how did ,jesus come into possession of knowledge which it has taken nineteen hundred years of scientific research to verify8 ,his answer will be3 ,by direct inspiration from ,god2 by virtue of his being the ,son of ,god1--one with the ,father4 ,i shall not attempt to gainsay this proposition1 but shall endeavor to show that it is true in the highest and best sense of the expression4 ,in doing so ,i shall not discuss the question of his miraculous birth2 ,i leave that to the theologian4 ,i desire simply to show that1 whatever may have been the conditions of his birth1 he took upon himself the nature and attributes of humanity1 and subjected himself to its physical conditions and limitations4 ,in other words1 his wondrous works were performed within the domain of the same natural laws which limit the powers of all mankind4 ,he was a man1 and merely a man1 in his physical life and manifestations1 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 ,god4 ,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 works1 that he not only operated within the domain of natural law1 but even avowed and proclaimed the fact to the world4 ,it remains for me to show that his knowledge of those laws was obtained through the operation of natural law1 and without the necessity of our invoking the aid of miraculous power4 ,it will be remembered that in a former chapter of this book it was shown that the subjective mind1 or soul1 of man possesses the inherent power to perceive1 under certain exceptional conditions not clearly defined1 those operations of nature which are governed by fixed laws4 ,it was by means of this power of instantaneous perception of the laws of numbers that ,zerah ,colburn1 before his objective education was sufficient to enable him to understand the power of the nine digits1 was enabled instantly to state the cube root of any number that was given him4 ,he could never give any explanation of the means by which the result was accomplished4 ,it was beyond his own objective powers of comprehension4 ,he simply perceived the truth4 ,it was this power that enabled ,blind ,tom to perceive the laws of the harmony of sounds4 ,he was without objective education1 and devoid of the capacity to acquire one2 but from the moment when he discovered an old piano in an unused room of his master's mansion1 he was able to improvise beautiful melodies1 and to reproduce with remarkable accuracy a piece of music after once hearing it played4 ,this is a power which transcends reason1 and is independent of induction4 ,instances of its development might be multiplied indefinitely1 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 it4 ,in this objective existence of ours1 trammelled as is the human soul by its fleshly tabernacle1 it is comparatively rare that conditions are favorable to the development of the phenomena4 ,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 being1 to see ,god as he is1 by the perception of the laws which he has instituted4 ,it is the knowledge of this power which demonstrates our true relationship to ,god1 which confers the warranty of our right to the title of sons of ,god1 and confirms our inheritance of our rightful share of his attributes and powers1--our heirship of ,god1 our joint heirship with ,jesus ,christ4 ,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 therapeutics4 ,science1 after nineteen hundred years of induction1 has demonstrated the fact that he perceived the whole law and applied it with scientific accuracy4 ,the most marvellous part of it all is that the account of it has been preserved and transmitted with such fidelity of scientific detail4 ,leaving out of consideration the question of the alleged miraculous conception and birth of ,christ1 it is certain that he was exceptionally endowed1 morally1 physically1 and mentally4 ,no man ever before possessed the subjective power that he did4 ,and yet1 unlike most of those of modern times who are exceptionally endowed with that power1 his objective faculties and his subjective powers seem to have been harmoniously balanced and developed4 ,this is shown by his perfect moral character and attributes4 ,it is demonstrated by the fact that his subjective mind was always under the perfect control of his reason4 ,in these respects he presents a most striking contrast to the great majority of persons1 especially of the present day1 who are in possession of great subjective powers4 ,not clearly understanding the relationship between their objective and subjective faculties1 they allow the latter to usurp control4 ,they realize the wonderful powers and attributes of the human soul1 but they fail to understand its equally wonderful1 but necessary1 limitations4 ,they realize that the soul is ,god in us1 and naturally conclude that it is endowed with all god-like attributes4 ,they fail to realize that while it is imprisoned in the body1 it must be limited and controlled by its objective environment4 ,they cannot understand that the soul1 as long as it is amenable to control by the power of suggestion1 must necessarily be limited in its powers of reasoning4 ,most important of all1 they fail to understand that the soul is the seat of all human passion and emotion2 that1 uncontrolled by objective reason1 it runs riot at the bidding of every immoral suggestion2 that his objective powers of reason were given to man to enable him to train the soul for eternity1--to work out his own salvation4 ,the whole life of ,christ is an illustration of the fact that he knew the law1 and1 knowing it1 employed his subjective powers in their legitimate domain1 and never suffered himself to be tempted to allow them to usurp the throne of reason4 ,the account of his temptations in the wilderness is a striking illustration of this fact1 and it teaches a lesson to humanity of the utmost practical importance4 ,like all the recorded events of his life1 it is intended to illustrate a great principle4 ,it is not a mere literal history of an episode in his career1 in which a personal devil figured at a disadvantage4 ,to suppose that he could be tempted by such a devil as has been pictured by some1 would be to degrade him below the level of common humanity4 ,but to interpret the story as a symbolical vision appearing to ,christ after his forty days' fast in the wilderness1 is to find in it one of the most important lessons ever conveyed to humanity4 ,he was just entering upon his ministry4 ,he had shut himself out from the world for forty days1 preparatory to entering upon his work4 ,he employed his time in silent contemplation and earnest prayer for strength and power and ,divine guidance4 ,he fasted all this time1 as a physical preparation necessary to the attainment of the full powers of the soul4 ,at the end of that time1 conscious of the full possession of subjective power such as no man ever before attained1 contemplating the career upon which he was about to enter1 realizing all its possibilities for good and all its opportunities for the attainment of personal power and aggrandizement1 the temptation came4 ,his subjective mind was the tempter4 ,reasoning deductively from the consciousness of transcendent power1 and selfishly1 in obedience to the laws of its being1 it pictured to the imagination of ,jesus all the possibilities in store for him if he chose to exercise his power for selfish ends4 ,the first temptation appealed to his sense of personal necessity4 ,he was poor4 ,he had not where to lay his head at night4 ,he was dependent upon the bounty of his friends for his daily food4 ,in the pursuit of his mission he had the prospect before him of being often thrown among strangers hostile to his faith2 and his immediate necessities1 after his forty days' fast1 gave intensity to the temptation and suggested its concrete form4 ,it came in the words3 ,if thou be the ,son of ,god1 command that these stones be made bread4 ,jesus understood the vision1 not only as pertaining to his present necessities1 but1 in its broader sense1 as a temptation to the exercise of his power for selfish personal ends1 for the promotion of his individual ease and comfort4 ,it was then that his objective power of reason asserted itself1 and he refused to allow his subjective mind to usurp control4 ,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 wants4 ,therefore he spurned a temptation which1 if yielded to1 would weaken the altruistic sentiment which was regnant in him4 ,his next temptation followed the first in deductive logical sequence4 ,it came in the form of a symbolical vision1 in which he saw himself placed upon a pinnacle of the temple1 and a voice said3 ,if thou be the ,son of ,god1 cast thyself down3 for it is written1 ,he shall give his angels charge concerning thee3 and in their hands they shall bear thee up1 lest at any time thou dash thy foot against a stone4 ,this suggestion was a sequence to the other1 for it was as much as to say3 ,if you wish to heal the sick1 exhibit your power in public1 where all men can see and know that you have the power to preserve your own life4 ,then will you receive the plaudits of the multitude1 and their faith in you will be made strong4 ,his answer to this1 ,thou shalt not tempt the ,lord thy ,god1 conveys1 in one brief sentence1 a valuable and important lesson pertaining to the exercise of subjective power1--a lesson the importance of which1 in its application to the science of mental therapeutics1 cannot be overestimated4 ,in its general sense it means that subjective power should never be exercised for purposes of mere display4 ,the tempter appealed to his love of approbation1 his pride of power1 his desire for the plaudits of the multitude1 tempered by the insidious suggestion that1 by the public exhibition of his power1 he could all the more readily secure the confidence of the people and promote the object of his mission4 ,he had refused to exercise his power for the purpose of securing his own ease and comfort1 for the reason that his mission1 in part1 was to relieve the sufferings of others2 and now he was tempted to promote that object by a public display in the presence of an admiring multitude4 ,there was nothing morally wrong in either suggestion4 ,it is not wrong1 per se1 to produce bread1 or to take measures to secure our own comfort4 ,nor is it wrong1 in itself1 to give a public exhibition for a good purpose2 but from the standpoint from which he viewed it1 both were wrong in principle and practice4 ,the first would interfere with1 and endanger the success of1 his mission2 the second would be trifling with the gift of ,god4 ,it would be a wanton exercise of a power which is given1 not for idle display1 but for the promotion of the highest good of mankind1 when exercised within its legitimate sphere4 ,but there was another and a more potent reason still for his refusal to exercise his power for purposes of display4 ,it is a reason which the world is just beginning to appreciate4 ,it is a reason which finds its justification in the fundamental principles pertaining to the exercise of psychic power4 ,as in all the words and deeds of ,christ1 there was a scientific principle underlying the sententious expression employed in his rejection of the second temptation4 ,this principle applies with special force to the employment of psychic power to the healing of the sick4 ,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 race4 ,it has also been shown that all exercise of subjective power outside that domain is abnormal1 and1 consequently1 injurious4 ,as this subject has been sufficiently enlarged upon elsewhere1 it need only be mentioned here4 ,it was this principle which ,christ desired to illustrate and enforce1 and he never neglected an opportunity to do so by precept or example4 ,as before remarked1 it applies with special force to the exercise of that power for the purpose of healing1 and it teaches a most important and salutary lesson both to healer and patient4 ,it is this3 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 himself4 ,a necessary or an unavoidable act may be performed which is ordinarily injurious to health1 or even dangerous to life1 and psychic power may be invoked to avert the natural consequences2 but when one wantonly violates the laws of health for the mere purposes of display1 he is apt to find that the power to avert the consequences has deserted him4 ,he has violated the commandment uttered by the ,saviour on that occasion3 ,thou shalt not tempt the ,lord thy ,god4 ,he has violated a law of nature1 a law of psycho-therapeutics1 which ,christ thus sententiously formulated for the guidance of all who should come after him4 ,like all the other laws which he revealed to mankind1 it applies with equal force now as it did when he first promulgated it nineteen hundred years ago2 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 temptations4 ,his next temptation came in the form of a symbolical vision1 in which he saw himself1 figuratively1 upon the top of an exceeding high mountain1 from which he could view the kingdoms of the world1 and the glory of them4 ,the other temptations attacked his usefulness as a man4 ,the third was directed against his spiritual mission also4 ,it came in a more insidious form than either the first or second1 for its promises included both4 ,it was equivalent to saying3 ,you see the wide world before you1 with all its comforts1 its honors and glory1 its wealth and splendor and power4 ,all these can you acquire by the exercise of that potent force with which you have been invested4 ,then saith ,jesus unto him1 ,get thee hence1 ,satan3 for it is written1 ,thou shalt worship the ,lord thy ,god1 and him only shalt thou serve4 ,again had reason triumphed over the natural1 instinctive suggestions of his human nature4 ,again had he refused to employ the power with which he had been invested1 outside the limits of its legitimate domain4 ,again had he taught a lesson to humanity by illustrating the normal relations between the objective and subjective faculties1--between reason and instinct4 ,in his rejection of the last temptation he did more1--he exhibited his entire devotion to the objects of his spiritual mission4 ,he had come into the world1 taking upon himself the yoke and burden of common humanity4 ,he was circumscribed by the limitations of its laws1 municipal1 ecclesiastical1 and natural4 ,he willingly obeyed them all4 ,his lot was cast among a poor and humble people4 ,he must mingle familiarly with them if he would impress them with the grand and awful simplicity of his philosophy4 ,if he placed himself above the laws of the land1 he would be proscribed4 ,if he transcended or violated the laws of nature1 his example would be lost to common humanity4 ,if he sought the worldly wealth and secular power which was within his grasp1 he would be feared1 but not loved1 by the people whose destiny it was to be the first recipients of his teachings1 the beneficiaries of his power1 the witnesses of his example1 the recorders of his testament4 ,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 reason4 ,besides1 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 power1 and his firm determination never to exercise that power outside of its legitimate domain1 or for purposes of private advantage or emolument1 than his rejection of the three temptations4 ,that these principles actuated him is shown by his every act and word4 ,that he taught them in their purity to his apostles is shown in the indignant reply of ,peter to ,simon the sorcerer1 who offered a money consideration to ,peter to purchase the secret of his power4 ,knowing that ,simon was a professional magician1 and suspecting that he desired only to add to his rpertoire of stock exhibitions of occult powers1 the apostle rebuked him in these memorable words3-- ,thy money perish with thee1 because thou hast thought that the gift of ,god may be purchased with money4 ,thou hast neither part nor lot in this matter3 for thy heart is not right in the sight of ,god4#eb ,i now recur to the main question under discussion3 ,how did ,jesus obtain the scientifically accurate and exclusive knowledge of the laws pertaining to the exercise of subjective power1 of which every act and word of his demonstrates his possession8 ,the ready and easy answer of unreasoning faith is1 ,miracle4 ,but is it necessary in this case to invoke the aid of such an explanation8 ,clearly not4 ,without entering upon the discussion of the vexed question of the possible existence of the power to work a miracle1 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 nature4 ,in this case the necessity does not exist to presuppose a miraculous intervention of ,divine power1 since ,god has given to every human soul the inherent power1 under certain conditions1 to perceive and comprehend the fixed laws of nature4 ,what those conditions are1 we may never know4 ,that they exist1 the events within common knowledge amply demonstrate4 ,that they are exceptional1 goes without saying4 ,no one man has ever been able to perceive all the laws during his objective existence4 ,one perceives the law of numbers1 another that of the harmony of sounds1 another that of the harmony of colors1 and so on4 ,jesus ,christ perceived spiritual law4 ,that his intuitions were scientifically exact1 so far as they pertained to the subject of his physical manifestations in healing the sick1 is amply demonstrated by comparison of what he did and said with the discoveries of modern science within this1 the last quarter of the nineteenth century4 ,i have purposely refrained from commenting on the accounts of his physical manifestations other than those of healing the sick1 for the reason that science in the ,western world as yet furnishes little or no data for comparison4 ,i cannot refrain1 however1 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 fishes4 ,it must be remembered that experimental knowledge of the occult sciences is still in its infancy in the ,western world1 and that what is regarded as a miracle to-day may be known to be a scientific fact to-morrow4 ,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 ,nazareth4 ,it remains to show what light the scientific discoveries of the nineteenth century shed upon his spiritual philosophy4 ,,footnotes3 ,footnote #di3 ,webster4 ,footnote #ej3 ,dwight4 ,footnote #ea3 ,mark ix4 #bb-bd4 ,footnote #eb3 ,acts viii4 #bj1 #ba4 ,illustration ,,chapter ,,xxv4 ,,the ,,spiritual ,,philosophy ,,of ,,christ4 ,even now1 after eighteen centuries of ,christianity1 we may be involved in some enormous error1 of which the ,christianity of the future will make us ashamed4--,,vinet4 ,the ,necessity of ,signs and ,wonders4--,christ's ,work was for all ,time4--,his ,consummate ,wisdom4--,signs and ,wonders as ,evidence4--,his ,perception of ,spiritual ,laws4--,the ,perceptive ,powers of the ,soul4--,propositions4--,presumptive ,evidence of his ,knowledge of ,spiritual ,laws4--,condition precedent to ,immortality4--,faith the ,essential ,condition4--,the ,declarations of ,christ4--,he meant just what ,he said4--,the ,doctrines of the ,church4--,literal ,extinction of the ,soul through ,unbelief4--,belief essential to ,salvation4--,belief will not avert the ,consequences of ,sin4--,inherent ,probabilities4--,the ,conscious ,existence of the ,soul4--,the ,law of ,suggestion applied4--,scepticism constitutes a ,fatal ,suggestion4--,phenomena of ,hypnotism illustrative4--,souls of ,animals have no ,conscious ,existence2 hence not ,immortal4--,christ as a ,saviour of ,souls4--,his ,doctrine new to the ,world1 but scientifically correct4 ,when ,jesus said to the nobleman of ,capernaum1 ,except ye see signs and wonders1 ye will not believe1 he not only correctly summarized the then existing attitude of the public mind in reference to the doctrines which he proclaimed1 but he declared with prophetic exactitude that which is as true to-day as it was when he uttered it in ,galilee4 ,he said it1 not reproachfully1 but as a statement of a condition inevitable from the nature of things1 which must be recognized and dealt with in a practical manner4 ,the wisdom shown in yielding to the demand for signs and wonders in that day is obvious4 ,without it the people could not believe2 with it they could not doubt4 ,to them it was the power of ,god1 working through miracle4 ,it was to them a sign and symbol of puissance and authority4 ,to doubt the word of one who was able to work such wonders was to doubt the evidence of their senses4 ,without that evidence the spiritual doctrines of ,jesus would have been to them without sanction of authority4 ,logic and reason would have been wasted on the people of that age4 ,their belief that the signs and wonders were wrought in defiance of natural law was the only circumstance that could command their respect4 ,their idea was that the only way in which ,god could manifest his power was by some signal violation of his own laws4 ,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 calculus4 ,to convince them of the fact would be to destroy their faith in the power of ,god4 ,jesus taught them all that they could understand1--all that it would benefit the world to know in that era of civilization4 ,he was working1 not only for the people of his own time1 but for all future generations4 ,he laid his foundations broad and deep1 and with the most consummate wisdom4 ,he not only conferred the benefits of his power upon the people of his own race and country1 but he left indubitable evidences of the truth of his history and of his doctrines for all future generations4 ,conceding1 for the sake of the argument1 that ,jesus possessed the power to work a miracle1--that is1 to work outside of the domain of natural law and in defiance of it1--his consummate wisdom in refraining from the exercise of that power is now manifest4 ,if he had wrought his wonders by miracle1 only the eye-witnesses of his works would have been benefited2 for there would have been no means provided by which future generations could verify his history4 ,but if he performed his works by and through the operations of natural law1 it only remains for science to rediscover that law1 in order to demonstrate the truth of his history4 ,his consummate wisdom is1 therefore1 manifest in that he did leave a record1 told with such accuracy of detail1 that the science of this generation can verify its truth4 ,the immediate necessity for showing signs and wonders to his people was what he declared it to be1--namely1 that they might believe in him2 that they might be convinced of his power1 and have faith in his declaration4 ,but he had a grander and a nobler object still than the conversion of the few people of his own race and country4 ,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 men2 when the world would refuse to believe in the possibility of miracles1 and demand a reason for faith in him1 in his works1 and in his spiritual doctrines4 ,we have already seen how amply the truth of the history of his physical manifestations has been vindicated by the discoveries of modern science4 ,but he had a more far-reaching wisdom still4 ,it would avail the world little1 simply to know the truth of his physical history1 if by that means he could not demonstrate the truth of his spiritual doctrines and philosophy4 ,and it is just here that his utterance to the nobleman of ,capernaum applies with equal force to the people of the present day1 ,except ye see signs and wonders1 ye will not believe4 ,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 authority4 ,without them there would have been no means by which we could prove even his probable existence4 ,with them we are put into possession of data which1 by comparison with the known facts of contemporary science1 enable us to predicate with moral certainty his existence and the essential truth of his history4 ,they do more4 ,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 manifestations2 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 life4 ,the subject-matter is the same4 ,his physical manifestations were exhibitions of the powers of the soul4 ,the philosophy of his psychic power is the philosophy of the soul in its relations to the physical man4 ,the philosophy of immortality is the philosophy of the soul in its relations to ,god4 ,a change in its environment does not change the nature or attributes of the soul2 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 environment4 ,in discussing the above proposition1 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 considered4 ,it has already been shown that under certain conditions the soul perceives with absolute accuracy the fixed laws of nature4 ,it has also been shown that the soul does not possess during its sojourn in the flesh the power of inductive reasoning1 but that its powers of reasoning deductively from any suggested premise are marvellous4 ,i have ventured to use the expression in that connection1 that the subjective mind reasons deductively with extraordinary acumen4 ,i have not ventured the assertion that its deductions are infallible1 though there is good reason to believe that under certain conditions the assertion would be substantially correct4 ,the instances cited of mathematical prodigies would seem to bear out that assertion4 ,the power of perception in them must be perfect1 or there would be nothing to distinguish them from other mathematicians4 ,their answers to mathematical problems1 to be remarkable1 must be correct4 ,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 reasoning1 or perception of fixed laws1 are perfect4 ,if it is true in mathematics1 it must be true in all other matters governed by fixed laws1 especially since all the forces of nature are correlated1 and all are governed by mathematical laws4 ,it has also been shown that the deductions of the subjective mind are always logically accurate1 even though the premises may be false4 ,any one who has had experience in dealing with persons in a hypnotic trance will bear me out in that statement4 ,the question now arises1 ,what are the conditions necessary to give us assurance of infallible deductions from given premises8 ,before proceeding to discuss that matter1 it is proper to premise that it is difficult1 in dealing with the subtle forces of the subjective mind1 to draw a distinct line between its powers of perception of fixed laws and its powers of deduction from given premises4 ,its perceptions seem to be instantaneous1 and to preclude the idea of the employment of any such processes of reasoning as are known to the logic of objective education4 ,the distinction seems to be this3 ,if the premises are given from an extraneous source1 in the form of a suggestion1 the processes of deductive reasoning are employed4 ,if the premises are the result of intuitive perception1 the conclusion is also perceived simultaneously4 ,in such a case the whole law pertaining to the subject-matter is perceived at once2 and it is inconceivable to the finite mind how any processes of reasoning have been employed4 ,thus1 in the case of ,zerah ,colburn1 his answers to mathematical problems of the most intricate character were given instantaneously1 and he was never conscious of employing any process of calculation whatever4 ,moreover1 his answers were always correct4 ,now1 whether the processes of deductive reasoning employed by the subjective mind lead to infallible results1 it is not my purpose to discuss4 ,it is certain that they are marvellously accurate1 whether the premises are true or false2 but whether they may be relied upon as always correct when the premises are true1 ,i am not prepared to say from the data before me2 nor is it important1 for my present purpose1 to know4 ,it is certain1 however1 that where the powers of perception are employed1 under proper conditions1 the conclusions are infallible4 ,we have now a starting-point from which we may form a correct estimate of the scientific accuracy of the spiritual philosophy of ,jesus4 ,if we are to concede that his doctrines are true1 it is obvious that we must demonstrate the correctness of the following propositions3--- #a4 ,that ,jesus was endowed with the power to obtain a perfect knowledge of spiritual law by perception or intuition4 #b4 ,to demonstrate this we must show1 7a7 that his knowledge of spiritual law was scientifically accurate2 and 7b7 that it could not have been obtained by the ordinary processes of objective education4 #c4 ,to show that his knowledge was accurate1 it must be demonstrated that the conclusions arrived at by the inductive processes of modern science are identical with the doctrines that he proclaimed4 ,it has already been shown that1 as far as his physical manifestations are concerned1 each of the statements embraced in the foregoing propositions is true4 ,it has been shown that he must have had an intuitive perception of the law of healing by subjective power1 for the reasons1 first1 that in the state of occult knowledge existing in his day1 it was impossible that he could have obtained his knowledge by means of objective education2 and1 secondly1 that his knowledge of the law of healing was scientifically accurate1 as shown by the fact 7a7 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 day2 7b7 that he constantly practised by the methods known at the present day to be the best2 7c7 that he surrounded himself and his patients with the best attainable aids to the exercise of his powers1--precisely such aids1 the utility of which has been demonstrated by modern practice2 and 7d7 that he constantly sought to secure the mental environment which is now known to be of the first importance1 if not absolutely essential1 to successful mental healing4 ,in short1 it has been shown that he must have understood every principle and every law of mental therapeutics1 the rediscovery of which has distinguished the present century4 ,reasoning1 therefore1 from the premises which have thus been established1 we have the logical right to infer that he understood all the laws which pertain to the soul4 ,if he understood the laws which govern it in its relations to its physical environment1 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 flesh4 ,without any further proofs1 therefore1 we have the logical right to consider the one as presumptive evidence of the other4 ,if ,i stopped right here1 ,i might reasonably claim to have established the fact that the religion of ,christ is founded upon a purely scientific basis4 ,but ,i do not intend to rest content with mere presumptive evidence4 ,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 environment4 ,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 proclaimed1 ex cathedra1 as the law of immortality4 ,before proceeding to do so1 we must first inquire just what he taught4 ,in doing so ,i intend to confine myself to the one essential proposition which he made regarding the condition essential to the soul's salvation2 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 ,father4 ,i leave that to the theologian4 ,what ,i intend to show is1 that1 viewed from a purely scientific standpoint1 the declaration which he made regarding the condition precedent to the salvation of the soul is necessarily true4 ,the first question1 therefore1 is1 ,what did ,jesus declare to be the one essential condition necessary to the attainment of immortal life8 ,when ,i say1 necessary to the attainment of immortal life1 ,i mean literally what ,i say2 for ,i hold that if there is one principle laid down by the ,master that is more clearly defined than any other1 it is contained in his declaration1 so often repeated1 that faith--belief--is the one essential condition precedent to the continued life of the soul after the death of the body2 and that1 in the absence of belief in immortality1 the soul itself will necessarily perish4 ,that this was his doctrine1 literally interpreted1 no one will deny4 ,that he meant exactly what he said1 ,i shall attempt to show4 ,that his declarations to that effect were statements of a scientific truth1 ,i shall attempt to demonstrate by the process of inductive reasoning from facts known to modern science4 ,before proceeding with the main argument1 ,i hasten to say that the doctrine of future rewards and punishments will be left untouched4 ,that question will stand just where it has always stood1--for each one to decide for himself according to his own interpretation of the ,scriptures on that point1 or his own sense of ,divine ,justice4 ,i shall not even attempt to destroy the comfort and consolation which many good persons seem to derive from their belief in eternal fire4 ,my only object is to show1 from a purely scientific standpoint1 that the history and essential doctrines of ,jesus are confirmed by the facts and necessary inductions of modern science1 and1 incidentally1 to harmonize certain passages of the ,new ,testament which1 through misinterpretation1 have seemed to be at variance4 ,according to the ,gospel of ,saint ,john1 the first declaration by ,jesus of his doctrine of immortality was made to ,nicodemus in the following words3-- ,and as ,moses lifted up the serpent in the wilderness1 even so must the ,son of ,man be lifted up3 ,that whosoever believeth in him should not perish1 but have eternal life4 ,for ,god so loved the world1 that he gave his only begotten ,son1 that whosoever believeth in him should not perish1 but have everlasting life4#ec ,again1 in ,john vi4 #dj1 #dg1 he makes the same declaration in the following clear-cut sentences3-- ,and this is the will of him that sent me1 that every one which seeth the ,son1 and believeth on him1 may have everlasting life4444 ,verily1 verily1 ,i say unto you1 ,he that believeth on me hath everlasting life4 ,again3-- ,verily1 verily1 ,i say unto you1 ,he that heareth my word1 and believeth on him that sent me1 hath everlasting life1 and shall not come into condemnation1 but is passed from death unto life4#ed ,i am the resurrection1 and the life3 he that believeth in me1 though he were dead1 yet shall he live3 ,and whosoever liveth and believeth in me shall never die4#ee ,other passages might be quoted to the same effect1 but these must suffice4 ,the question now is1 ,did ,jesus mean just what he said2 or were these idle words1 having no significance taken in their literal sense8 ,jesus was not in the habit of uttering idle words1 or of making statements that did not contain the elements of eternal truth4 ,if these are exceptions1 they are the only ones recorded in his history4 ,i hold that they are not exceptions1 but that they are authoritative statements of a literal scientific truth4 ,i have already shown that in formulating the doctrine of faith as the essential condition prerequisite to successful healing1 he gave utterance to a scientific principle which it has taken nineteen hundred years for the world to understand and appreciate4 ,it is equally true that1 in formulating the proposition that belief is the essential prerequisite to the attainment of immortality1 he gave words to a scientific principle of far greater importance than the other4 ,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 just1 and that by eternal death he simply meant the punishment which the wicked must undergo for their sins4 ,on the other hand1 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 sins1 while eternal life is the reward promised to all who are good4 ,neither of these sects has1 however1 satisfactorily explained to unbelievers why it is that belief or unbelief enters as a factor in the case1 since man is not supposed to be able to command his belief4 ,it is to the reconciliation of these conflicting theories that ,i shall now address myself4 ,the first proposition of my theory is that the death1 or practical extinction1 of the soul as a conscious entity is the necessary result of unbelief in immortality4 ,the second proposition is that the soul1 having attained immortality through belief1 is then subject to the law of rewards and punishments according to the deeds done in the body4 ,the same propositions are more sententiously expressed in ,romans ii4 #ab3 ,for as many as have sinned without law shall also perish without law3 and as many as have sinned in the law shall be judged by the law4 ,in other words1 the condition precedent to the attainment of immortality1 or salvation1--that is1 the saving of the soul from death1--is belief4 ,the condition precedent to the attainment of eternal bliss and the avoidance of the punishments incident to sin1 is righteousness4 ,it will thus be seen that if it can be shown that these two propositions are necessarily true1 we shall avoid1 on the one hand1 the incongruous idea that belief will atone for all sin2 and1 on the other1 the equally incongruous idea that the extinction of the soul is the necessary consequence of all sin4 ,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 above4 ,is it probable1 or even possible1 that he could have taught that belief alone was a sufficient atonement for the sins of the wicked8 ,knowing1 as all must know who have followed his career and noted his sayings1 his utter abhorrence of all wickedness2 reading1 as all may read1 his sublime code of ethics and morals1 together with the awful maledictions pronounced upon all violations of that code1 and the punishments which he held before the world as a consequence of sin1--it is simply impossible rationally to conceive the idea that he taught that all consequences of a life of sin could be avoided by belief4 ,it is a self-evident proposition that a man may believe in ,christ1 may believe in immortality1 and at the same time be steeped in all manner of wickedness and crime4 ,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-meeting2 unless we except the bandits of ,italy1 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 robbery4 ,unfortunately1 our illustrations cannot be drawn exclusively from any one race or nation4 ,in every ,christian society there are all too many devout believers who live in constant violation of every law1 human and ,divine4 ,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 infamy1 or that they can be adequately punished1 according to their deeds1 by annihilation4 ,on the other hand1 it is impossible to believe that ,christ summarized all the virtues1 human and ,divine1 in the one word belief1 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 heaven4 ,if this was all that he meant1 he taught nothing new1 either to the ,jewish nation or to any other civilized nation then in existence2 for the ,hebrews had been taught the doctrine of future rewards and punishments1 of heaven and of hell1 long before the appearance of the ,messiah4 ,it is true that ,moses did not teach the ,israelites any doctrine of the future world1 and very vague mention is made of it in the later books of the ,old ,testament4 ,it is a historical fact1 nevertheless1 that before the advent of ,jesus the ,jews had become imbued with the ,greek doctrine of ,hades1 which was an intermediate waiting station between this life and the judgment4 ,in this were situated both ,paradise and ,gehenna1 the one on the right and the other on the left1 and into these two compartments the spirits of the dead were separated1 according to their deserts4 ,jesus found this doctrine already in existence1 and in enforcing his moral precepts and in his parables he employed the symbols which the people understood1 neither denying nor affirming their literal verity4 ,i remark1 therefore1 that in simply teaching the doctrine of future rewards and punishments he taught nothing new2 and1 in that sense1 he is no more entitled to be considered the ,saviour of mankind than would be any other successful teacher of the same doctrine4 ,we are1 therefore1 forced back to a literal interpretation of the statements under consideration4 ,in this sense they can have but one meaning1 and that is1 that in the absence of belief in immortality1 the soul cannot have a conscious existence4 ,reasoning from known facts1 there is no other rational conclusion4 ,in explanation of the meaning of conscious existence in the sense in which ,i have employed that phrase1 it is only necessary to direct the attention of the intelligent reader to the accepted definition and doctrine of consciousness4 ,in taking a comprehensive survey of the mental phenomena1 says ,sir ,william ,hamilton1 these all seem to comprise one essential element1 or to be possible only under one necessary condition4 ,this element or condition is consciousness1 or the knowledge that ,i--that the ego exists1 in some determinate state4#ef ,again1 he compares consciousness to an internal light1 by means of which1 and which alone1 what passes in the mind is rendered visible4#eg ,the existence of a man without the knowledge of sensations or of mental operations would be one without consciousness1 and would constitute a purely vegetative existence as long as it continued4 ,one can readily understand this condition in the objective mind from the observation of physical phenomena4 ,it is equally comprehensible how the subjective mind1 or soul1 may be deprived of a conscious existence when we remember the fundamental law of its being1 the law of suggestion4 ,we have already seen how the law of suggestion operates upon the soul in cases of cataleptic trance1 where the suggestion is made that the patient is dead4 ,in that case the suggestion was believed implicitly1 and the preparations for the funeral did not disturb the equanimity of the patient in the least4 ,nor did the incongruity of the situation suggest itself to the patient2 namely1 the idea of being dead and of thinking of being dead at the same time4 ,the suggestion to the patient's subjective mind that he was dead1 rendered that mind unconscious of its own mental operations1 and he was1 to all intents and purposes1 dead4 ,this is1 obviously1 but a feeble illustration of the principle involved4 ,it is1 however1 sufficient to show how the soul may be deprived of a conscious existence4 ,a lifelong scepticism regarding the existence of the soul1 and a consequent disbelief in immortality1 constitute a suggestion that must operate to deprive the soul of a conscious existence1 if the law of suggestion is universal in its operations4 ,the phenomena of experimental hypnotism also demonstrate the truth of the proposition4 ,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 death1 and were the impression not removed1 it would doubtless end in death4 ,when the subject remembers what has passed1 he testifies that he believed himself dead1 and saw no incongruity in the situation4 ,a settled belief that the death of the body ends all1 and the absence of any belief or knowledge of the subject1 must each operate to the same end4 ,it is this principle which constitutes the difference between men and animals1 and which gives the one the power and potency of immortality1 and leaves the other to perish4 ,animals1 in common with men1 are possessed of a duality of mind2 the subjective in the former being proportionately stronger than in the latter1 as is shown in their stronger instincts4 ,objective reason being weak1 and the power of speech being absent1 there is no possibility of the idea or suggestion of immortality being imparted to the animal4 ,hence its soul can have no conscious existence after the death of the body4 ,it has the instinct of self-preservation in common with man1 but it is the preservation of the life of the body4 ,if the animal has any definite idea regarding life and death1 it all pertains to the body4 ,an animal certainly can have no idea of the possession of a soul1 much less of its immortality4 ,when1 therefore1 ,jesus proclaimed the law that belief was a condition precedent to immortal life1 he formulated a scientific proposition then new to the world1 and at the same time proclaimed himself master of the science of the soul4 ,he had declared the law of faith as it applied to the power of the soul to heal the sick1 and he knew that the same law governed the soul in its relations to eternal life4 ,he did not formulate his propositions in the terms demanded by the science of the nineteenth century1 nor did he give such reasons for his conclusions as inductive processes require4 ,the time for that had not yet come4 ,reasons would not have been appreciated in his day and generation4 ,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 dieth4 ,this was his mission2 and in so far as he has accomplished that mission is he entitled to be called the ,saviour of the souls of mankind4 ,he preached no new doctrine other than this4 ,his code of ethics was sublime and god-like in its purity and simplicity1 but it was not new4 ,he taught the doctrine of future rewards and punishments2 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 cast2 nor does this fact argue for or against his omniscience4 ,it would1 obviously1 have been impossible for him to convey to the world any adequate idea of the modes of spiritual existence in terms which could be understood4 ,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 body4 ,it would1 obviously1 have been useless and confusing to his hearers had he attempted to employ any new symbols1 or any language to which they were not accustomed1 to convey that idea4 ,his mission1 therefore1 as the ,saviour of the souls of men was accomplished when he revealed to the world the essential condition of immortal life4 ,his mission as a moral teacher was secondary in importance4 ,the one doctrine was new1 the other old4 ,the one was a scientific fact1 the other a code of ethics4 ,the one was essential to the attainment of man's ultimate destiny as an immortal entity1 the other a standard of right and justice in this world1 and a condition of felicity in the world to come4 ,it is said that when ,hillel1 who flourished in the century preceding ,christ1 was asked whether he could give the whole ,jewish law in one sentence1 he answered3 ,yes1 perfectly well4 ,what you do not want anybody to do to you1 do not you to them4 ,that is the whole law2 everything else is only commentary4 ,the same may be truly said of the ,new ,testament doctrines and the law of faith4 ,the only thing wholly new was the doctrine of faith4 ,that is the whole law2 everything else is commentary4 ,,footnotes3 ,footnote #ec3 ,john iii4 #ad-af4 ,footnote #ed3 ,john v4 #bd4 ,footnote #ee3 ,john xi4 #be1 #bf4 ,footnote #ef3 ,metaphysics1 p4 #abf4 ,footnote #eg3 ,ibid4 ,illustration ,,chapter ,,xxvi4 ,,the ,,mission ,,of ,,christ2 ,,future ,,rewards ,,and ,,punishments4 ,the ,success of ,christ's ,mission4--,chaotic ,state of ,spiritual ,philosophy in ,his ,time4--,the ,various ,doctrines in ,vogue4--,jesus the first to simplify the ,doctrine of ,immortality4--,he gave it a ,definite ,status in ,philosophy4--,the ,doctrine of ,future ,rewards and ,punishments4--,god will render to every ,man according to ,his ,deeds4--,spiritual ,penalties for ,violations of ,spiritual ,law4--,the ,sin against the ,holy ,ghost4--,the ,sin of ,unbelief4--,the ,status of a ,lost ,soul4--,possible ,reincarnation4--,the ,means of ,punishment for ,sin4--,affections4--,conscience4--,memo ry4--,general ,conclusions4--,scientific ,basis of ,christianity4 ,it is often charged by the sceptical world that the mission of ,jesus has thus far proved a failure1 for that only about one third of the inhabitants of the earth have ever heard the name of ,christ2 that of ,christian nations but a limited proportion of the inhabitants belong to the ,christian ,church2 and that of the church membership there is but a limited number who so live as to entitle them to the rewards of heaven4 ,measured by the common idea of what constitutes salvation1 there may be good ground for that criticism4 ,but measured by the number of those who believe in the immortality of the soul2 by the number who have a hope of a life beyond the grave2 by the number who have a consciousness of the existence within them of the transcendental ego2 or by the number of those who have risen1 directly or indirectly1 through the teachings of ,christ so far above the level of the brute creation as to have a consciousness of the possibility of immortal life1 and a consequent hope and subjective belief in immortality1--his mission has proved the grandest success recorded in the history of missionary effort4 ,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 mankind4 ,i do not say that the doctrine of immortal life was unknown1 but it was undefined1 and so tinctured with finite conceptions1 and limited by the uncertain boundaries of a hundred different systems of fantastic philosophy1 that it did not1 and could not1 form a basis of rational hope or intelligent promise4 ,thus1 among the ,chinese of that day 7#a71 the doctrines of ,confucius held the most prominent place4 ,his was a system which might be called a parent-worship1 in which virtue was rewarded and vice punished in the individuals1 or in their posterity1 on earth1 no promise of immortality being held out4 7#b7 ,the sect of ,rationalists1 founded by ,lautsz in the sixth century before ,christ1 taught the emanation of all good beings from the ,bosom of ,reason1 and their absorption thither for an eternal existence1 while the bad were doomed to successive births and many sorrows4 7#c7 ,another sect held that the principle of all things is but a vacuum1--nothing1--from which all things have sprung1 and to which all must return4 ,the ,hindoo doctrine was substantially the same as it is now2 and it is so well known as not to require a particular statement1 further than to say that its disciples believe in successive incarnations of the soul1 and its final absorption into the incorporeal nature of ,brahm4 ,the ,persians believed in the doctrine of hell for the wicked1 and of paradise for the good2 but held that all the wicked would eventually be purified by fire4 ,it was thought that the fires were hot enough to purify the most abominable soul in about three days4 ,herodotus tells us that the ,egyptians were the first to defend the doctrine of the immortality of the soul1 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 body4 ,of the ,grecian schools1 the ,pythagoreans held that the soul is eternal1--that is1 uncreated and indestructible2 that no real entity is either made or destroyed4 ,the ,eleatics held practically the same doctrine4 ,the ,ionics taught that the soul was reabsorbed into the ,divine reason4 ,the ,stoics believed in the periodical destruction of all things by fire1 when the good will be absorbed and the wicked perish4 ,the ,epicurean faith was well described by ,paul in the phrase1 ,let us eat and drink1 for to-morrow we die4 ,the ,pyrrhonists were the sceptics of the age1 and doubted everything4 ,socrates taught the doctrine of immortality for the good1 the virtuous1 and the wise4 ,the incurably bad are hurled into ,tartarus1 whence they never come forth2 whilst those who can be cured are subjected to needful punishments before being admitted into the mansions of the blest4 ,plato was a ,pythagorean1 with certain bizarre notions of his own1 such as the migration of souls through various brute and human forms2 and he believed that even the duration of divine work is limited4 ,it will thus be seen that when ,jesus appeared on earth he found the philosophy of the soul in a very chaotic state4 ,it was his mission to bring order out of chaos1 and to proclaim the true philosophy2 to declare the conditions of immortality1 and point the way to eternal happiness4 ,that he simplified the doctrine of immortality into a system so plain that the wayfaring man1 though a fool1 need not err therein1 no one will deny4 ,its grand simplicity1 when placed in contrast with the complicated doctrines of all other systems of religious philosophy1 ancient or modern1 places upon it the stamp of inherent probability2 for scientific truth is always simple and free from complication4 ,it was ,jesus who gave the doctrine of immortality a distinct and definite form and a permanent place in the philosophy of the civilized world4 ,it was he who first proclaimed the fundamental law underlying the science of the soul4 ,it was from his words1 spoken to a few humble followers in an obscure corner of the earth1 that the doctrine has spread throughout all the civilized world4 ,from the centres of civilization the ,church has sent its missionaries1 its representatives of the ,master1 among all peoples1 civilized and savage1 preaching the gospel of immortality to all mankind4 ,its influence is not confined to those who believe in the tenets of the ,christian ,church1 nor even to those who have heard the name of ,christ4 ,it has spread1 through some subtle1 unseen power and potency1 until it permeates every fibre of human society1 and constitutes the promise of every religion1 the hope of all humanity4 ,i have1 in other chapters1 pointed out some of the proofs which science affords of the doctrine of immortality1 and of the verity of the history of ,jesus of ,nazareth4 ,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 body4 ,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 environment4 ,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 existence4 ,we have then1 first1 an array of demonstrable facts which irresistibly lead to the conclusion that the soul survives the body2 secondly1 another array of facts which prove that it was possible for an exceptionally endowed person to perceive the laws of the soul2 thirdly1 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 man2 fourthly1 we have facts which show that he understood the laws of the soul in its relations to the spiritual world1 and the essential conditions of its conscious existence after the death of the body2 and fifthly1 we have in the ,new ,testament a record of the acts which demonstrated his knowledge of the subject1 as well as of his solemn and repeated declarations of the laws which pertain to that subject4 ,when we consider together all these cumulative proofs1 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 immortality4 ,having established this proposition1 it remains only to consider ,christ's doctrine of future rewards and punishments4 ,obviously1 this is a more difficult question to handle1 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 subject4 ,nevertheless1 if there is one known fact which confirms his declarations on that question1 and at the same time satisfies the demands of human reason and the common sense of ,divine ,justice1 we may safely conclude that the ,christian religion rests upon a purely scientific basis4 ,the first important fact which confronts us in considering this branch of the subject is1 that ,jesus said very little on the subject4 ,it was obviously impossible for him to convey to the human mind any adequate knowledge or idea of the actual conditions of a spiritual existence4 ,he was hedged about by the limitations of human speech and the finite understanding of his followers4 ,his descriptions1 therefore1 of the places of future rewards and punishments were necessarily limited to material conceptions4 ,he could effectively employ no other symbolism than that with which his hearers were familiar and which they could appreciate4 ,he had taught them in plain and unmistakable terms the conditions upon which the soul could attain a conscious existence2 and having done that1 his mission was thenceforth a moral one4 ,having taught them how to attain eternal life1 he taught them so to conduct their lives in this world as to entitle them to the joys of that life4 ,it was no part of his mission to reconstruct the accepted geography of the world of spirits1 for it could only add confusion to their crude conceptions4 ,his parables were drawn from the objects and incidents of their every-day life1 and were necessarily limited in their application to a spiritual existence4 ,his only object was to enforce a code of morals founded upon the eternal principles of right and justice1 simple in terms1 and adapted to their comprehension1 but grand in its simplicity1 and adapted to the varying conditions of human society for all time4 ,the question now is1 ,what is to be considered the doctrine of future rewards and punishments to be gathered from the ,new ,testament8 ,it is clear that we must reject all material conceptions of both heaven and hell4 ,it follows that the punishment must be a moral one1 since there is no material entity to be dealt with4 ,the sense of justice inherent in all mankind would seem to indicate that the punishment shall be commensurate with the offence4 ,it must be assumed1 therefore1 that the true doctrine is expressed in ,romans ii4 #f1 where it is said that ,god will render to every man according to his deeds4 ,this satisfies the finite sense of justice1 and perfectly accords with the highest human conceptions of the character of a ,god of love1 mercy1 and justice4 ,the good man would ask nothing more1 the bad could expect nothing less4 ,reasoning from analogy would lead to the same conclusion4 ,we know from daily experience that every violation of the laws of our physical nature is followed inevitably by its adequate punishment4 ,we have a right to suppose1 therefore1 that every violation of moral and spiritual law will be followed by its appropriate penalty4 ,we know1 indeed1 from what we have seen of the teachings of ,christ1 that spiritual penalties follow a violation of spiritual law4 ,in other words1 the law of suggestion follows the soul across the boundaries of eternity4 ,spiritual death is the inevitable result of spiritual unbelief4 ,it is not a vindictive punishment1 it is the fundamental law of spiritual life4 ,just as the spirit quickens the flesh1 so does faith quicken the spirit4 ,again1 we find a spiritual penalty following a violation of spiritual law in what ,christ taught regarding the sin against the ,holy ,ghost4 ,just what that sin consists of1 never has been satisfactorily defined4 ,we are told that it is a sin which cannot be forgiven4 ,it must1 therefore1 consist of a violation of some fundamental law of the soul's existence1 the penalty for which is inevitable according to the fixed laws of ,god4 ,it cannot be a moral offence1 consisting simply in wrong-doing1 for such sins can be atoned for4 ,a moral offence so gross that a ,god of infinite mercy and love cannot forgive it1 and1 if the ,scriptures are to be believed1 does not stand ready to forgive it when proper atonement is made1 cannot be conceived4 ,nor has it been mentioned in ,holy ,writ4 ,we are therefore forced to the conclusion that1 as before remarked1 the sin against the ,holy ,ghost must consist of a violation of the fundamental law of the soul's existence4 ,it must1 therefore1 be the sin of unbelief1 and consist of a blasphemous denial of the existence of the soul and its ,father1 ,god4 ,this would be in strict accordance with the fundamental law of suggestion1 as it has been scientifically demonstrated to exist4 ,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 existence1 and thus neutralize its instinctive desire for immortal life4 ,it would1 therefore1 have the same effect as unbelief arising from a want of knowledge1 or a lack of the intellectual power to conceive the idea of immortality4 ,the soul1 in either case1 could not have a consciousness of its own existence or individuality4 ,it may be asked1 ,what becomes of the soul when deprived of a conscious existence8 ,does it actually die1 disintegrate1 and return to its original elements8 ,is it possible that a human soul1 created by ,god and endowed with the power and potency of immortal life1 can fail of accomplishing its mission1 and become extinct8 ,can a segregated portion of the ,divine essence1 once individualized1 ever perish or lose its identity8 ,all these questions1 and more1 will be asked4 ,i do not know4 ,perhaps it is reincarnated4 ,i do not know anything about reincarnation4 ,i know as much about it1 however1 as any one else knows4 ,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 fact4 ,the theory of reincarnation has no such basis2 and ,i shall not1 therefore1 indulge in speculation on the subject further than to say that it is possibly true that reincarnation is the process of the soul's evolution4 ,if so1 reasoning from analogy1 ,i should say that the process ceases when the soul reaches the status of a conscious existence4 ,in the physical world we see that the process of evolution has gone forward progressively from the lowest form of animal life up to man4 ,there the process ceases4 ,all further progress is in the line of improvement in the human race4 ,no higher type of animal life is developed1 and in our pride of manhood we believe that there never can be any higher animal existence4 ,it may1 therefore1 be true that the progress of a soul is through reincarnation from the lower animal life to the higher1 until it reaches the human2 and that it may still go on in the lower grades of human organisms until it reaches the dignity of a conscious human soul4 ,having reached that point1 the law of progress will expend its force in carrying it forward to its ultimate destiny4 ,considered as the process of the soul's evolution1 the necessity for further reincarnation apparently no longer exists after the soul has attained the power and potency of a conscious1 self-existent entity4 ,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 existence4 ,but this is a digression into the forbidden field of speculation without facts4 ,the common experience of mankind demonstrates the proposition that appropriate physical penalties are the necessary result of a violation of physical laws2 and it has been shown from the teachings of ,jesus1 confirmed by the inductions of science1 that the violation of the laws of spiritual existence is followed by inevitable spiritual penalties4 ,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 laws1 in exact accordance with the deeds done in the body4 ,in order to do so intelligently1 we must first briefly consider the question as to what the nature of the punishments and rewards must be4 ,it being manifestly impossible for us to know1 affirmatively1 the particular modes of spiritual existence1 we can arrive at a conclusion only by the method of exclusion4 ,we must1 therefore1 begin by excluding all idea of material penalties or rewards4 ,all such conceptions of spiritual life must be relegated to the dark ages of human intelligence1 when man was able to conceive of no joy apart from physical pleasure1 and no punishment other than physical suffering4 ,our conceptions must1 therefore1 be limited by what we know of the nature and attributes of the soul1 as exhibited through phenomena4 ,the first question1 then1 is1 ,what do we know of the attributes of the soul8 ,we know1 first1 that it is the seat of the emotions4 ,it is therefore capable of being rewarded or punished through the natural affections4 ,secondly1 we know that it possesses the inherent power of perception of the laws of nature and of ,god1 including the eternal1 ,god-ordained principles of right and wrong4 ,it will1 therefore1 after its release from the body1 be able to estimate the value of every good deed1 and realize the inherent infamy of every wrong one1 as weighed in the scales of ,eternal ,justice4 ,thirdly and lastly1 we know of one attribute and power of the human soul more pregnant with weal or woe1 with joy or sorrow1 than all the others combined2 and that is its perfect memory4 ,these are the essential things that we know of the soul from the observation of phenomena4 ,our conceptions of it1 therefore1 are limited to its intellectual1 moral1 and emotional attributes4 ,we know it only as an intellectual entity1 and our conceptions of the rewards and punishments adequate to the ends of ,divine ,justice must be limited accordingly4 ,little need be said in explanation of the trend of this brief summary4 ,the conclusions are obvious4 ,we have before us an intellectual entity capable of experiencing all the natural emotions of humanity1 of joy and sorrow1 of love and friendship2 endowed with a perfect perception of the principles of right and wrong1 and consequently in possession of an awakened conscience more keenly alive and active than the objective mind can conceive1 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 panorama4 ,what greater reward could such a being ask or experience than would be found in the contemplation of a well-spent life8 ,what greater punishment than the remorse of conscience arising from the ever-persistent memory of a life of wickedness and crime8 ,it is obvious that both rewards and punishments are adequate and exact1 and that ,god will render to every man according to his deeds1 by and through the operation of his immutable1 unchanging laws4 ,i have now summarized enough of the leading points in the history of ,jesus of ,nazareth and of his doctrines1 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 manifestations1 and to prove1 as far as inductive reasoning from known phenomena can prove anything not physically demonstrable1 the truth of every essential doctrine of his spiritual philosophy4 ,i have by no means exhausted the subject1 for the ,new ,testament is full of passages confirmatory of the view ,i have taken4 ,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 interpreted2 but in doing so ,i have harmonized that which has heretofore seemed incongruous1 and have thus removed a stumbling-block from the pathway of scepticism4 ,i have no fear that even prejudice will find fault with my interpretation2 for it not only leaves the essential doctrines relating to rewards and punishments uncontradicted1 but it affords strong confirmation of their essential truth4 ,moreover1 my interpretation is confirmed by the facts of modern science1 and must1 therefore1 shed a new lustre upon the name and attributes of ,jesus1 demonstrating1 as it does1 the accuracy of his knowledge of the laws of the soul4 ,it has been but a few years since the researches of science began to furnish facts confirmatory of the history and doctrines of ,christ2 but it has come to pass that every new fact discovered1 and every new principle evolved1 weakens the foundation of every other religious superstructure1 and adds strength and harmony of proportions to that erected by the man of ,nazareth4 ,it may1 therefore1 be now confidently asserted that ,christianity possesses that to which no other system of religion can lay a valid claim2 namely1 a sound scientific basis4 ,illustration ,,chapter ,,xxvii4 ,,deductions ,,from ,,various ,,attributes ,,of ,,the ,,soul4 ,the ,question of ,identity4--,consciousness and ,memory4--,identity considered in ,reference to ,rewards and ,punishments4--,conscience4--,conflictin g ,theories of ,psychologists4--,education and ,intuition4--,different ,standards of ,morality4--,the ,soul's ,perception of the ,eternal ,principles of ,right and ,wrong4--,the ,instinct of ,worship4--,its ,abnormal ,manifestations4--,the ,law of ,suggestion4--,universality of the ,sentiment of ,worship4--,its ,normal ,manifestations4--,demonstrative of the ,existence of a ,god of ,love4--,old ,arguments invalid4--,socrates and ,paley4--,argument predicated on the ,affectional ,emotions4--,syllogistic ,deductions4--,the ,divine ,pedigree of ,man4 ,it has often been said that no proposition is worthy of belief that is not verified by phenomena4 ,whilst ,i do not commit myself to a maxim so broad in its terms1 ,i have thus far religiously refrained from advancing an idea that is not so verified4 ,in other words1 the primary object of this book is to interpret phenomena1 and not to advance new ideas1 except those which are thrust upon me as necessary deductions from the terms of my hypothesis4 ,sincerely believing that the fundamental propositions of that hypothesis are true1 ,i have not hesitated to follow them into whatever field they might lead1 and to accept every legitimate conclusion4 ,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 body4 ,i have1 however1 been more than compensated by the discovery1 in pursuance of the same hypothesis1 that in the inherent powers and attributes of the soul is to be found indubitable evidence of its immortality4 ,this evidence is based on phenomena which have been1 and may be1 produced by experiment4 ,many of these phenomena have been already pointed out1 but others remain to be considered which have an important bearing upon the question under immediate consideration2 namely1 the immortality of the soul1 and its relations to the ,supreme ,being4 ,there are still other attributes and powers of the soul which have been considered1 from which further conclusions may be drawn which may assist us in forming correct conclusions regarding its status in a future life4 ,the first of these attributes which ,i purpose briefly to discuss is that of memory1 and its relations to the question of spirit identity4 ,the question as to whether the soul of man retains its identity after the death of the body1 is second only in interest and importance to the question of immortality4 ,there are many who hold that the soul is necessarily reabsorbed into the ,divine essence1 and finds its compensation for the ills of earthly life in becoming an integral part of ,god1 and1 as such1 a participator in his power and glory4 ,this presupposes a loss of identity1 and to most minds would be considered equivalent to annihilation2 by others it is regarded as the highest conception of eternal felicity4 ,thus far no one1 as far as ,i am aware1 has attempted to offer any scientific reasons for believing one way or the other4 ,it seems to me that there is abundant evidence in phenomena observable in this life to demonstrate1 as far as such a proposition is demonstrable1 that the soul does retain its identity in a more pronounced degree1 if possible1 than we can retain it in this objective existence4 ,in what does identity consist1 or1 more properly speaking1 how is it retained8 ,the answer is1 through our consciousness and memory4 ,it is obvious that if either is lost1 identity is lost4 ,it is equally obvious that if both are retained1 identity is retained4 ,now1 the phenomena alluded to which bear upon the question relate to the perfect memory of the subjective mind1 or soul4 ,this faculty of subjective memory is implanted in the human soul for some purpose4 ,it certainly does not pertain to this life1 for1 as we have seen1 it is only under abnormal conditions that the phenomenon is observable4 ,it must1 therefore1 be a part of the ,divine economy pertaining to the future existence of the soul4 ,it has no use here1 for objective recollection is all-sufficient for objective existence and purposes4 ,the conclusion is irresistible that it is for the purpose1 amongst other things1 of enabling the soul to retain its identity4 ,its bearing upon the question of future rewards and punishments has already been commented upon2 nevertheless1 at the risk of repetition1 a further remark will be ventured4 ,it is obvious that if the soul did not retain a conscious memory of its earthly life1 no adequate or just reward or punishment could be meted out to it4 ,even human justice would revolt against1 and human laws would prevent1 the infliction of the penalty for a capital crime1 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 life1 or1 in other words1 had lost conscious identity4 ,besides1 it must not be forgotten that the soul is the seat of the emotions1 as well as the storehouse of memory4 ,it is obvious that it is only through the emotions and the memory that rewards can be conferred1 or punishments inflicted1 upon the immaterial soul4 ,another question which has been incidentally alluded to deserves a more extended notice1 for the reason that it bears directly upon the question of future rewards and punishments1 and is also illustrative of the general hypothesis under consideration2 it is the question of conscience4 ,metaphysicians are divided in opinion on this question1 one school holding that conscience is innate and instinctive1 and the other that it is the result of experience and education4 ,my hypothesis leads to the conclusion that each school is partly right and partly wrong4 ,granted that the eternal principles of right and wrong are a part of the fixed and immutable laws of ,god1 it follows that the soul of man will1 under favorable conditions1 have a clear perception of those laws4 ,those conditions may or may not be present during the life of the body4 ,they certainly will be present when the soul is freed from the clogs of the flesh1 and is able to perceive all the fixed laws of nature4 ,in the mean time1 while it is an inhabitant of the body it is amenable to control by the power of objective suggestion1 and hence is dependent upon the objective education of the individual for its standard of right and wrong4 ,this standard may be high or low in any individual case4 ,there will be one standard in one community1 and another in another1 all depending upon education and social environment2 but in each case the subjective mind will follow the suggestions imparted to it by objective education4 ,if the standard is high in any individual case1 the sentiment will gradually become instinctive1 so that the subjective impulses and emotions will play an important part4 ,if the standard is low1 the instinctive emotions will only be conspicuous for their absence4 ,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 law4 ,he is struggling to ascertain the laws in each case for the purpose of placing himself in harmony with them4 ,his knowledge is of slow growth1 but each century finds the general standard of right and wrong higher than it was the century before4 ,if the soul possessed1 in the normal condition of man1 an instinctive knowledge of those laws1 he would not have to await the slow process of evolution to develop them4 ,history records the name of but one man in whom the eternal principles of right and wrong were instinctive4 ,that man was ,jesus ,christ4 ,he perceived those laws1 as he perceived all spiritual laws1 while yet in the flesh4 ,we may profit by his example and his precepts1 but otherwise we must work out our own salvation1 knowing that1 when the soul reaches its final home1 it will be in possession of the eternal standard by which to measure the guilt or innocence of every deed done in the body4 ,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 ,being4 ,this feeling is so widespread that no system of philosophy is complete that does not take it into account4 ,like every other emotion1 it has its normal mode of expression1 and its abnormal manifestations4 ,the difference between the two modes of expression is so great that their identity of origin has been1 to a great extent1 lost sight of4 ,the abnormal manifestation of this emotion now occurs principally among the uncultivated classes of religious worshippers1 and the feeling has been somewhat contemptuously designated as emotional religion4 ,it is conspicuous in the revival meetings of certain religious sects1 where in former years its manifestations were so violent and unseemly that it was looked upon as reprehensible2 but these exhibitions have been1 of late years1 generally repressed1 except among the lower orders of the people4 ,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 congregations1 resulting in an ecstatic emotion wholly abnormal and entirely unconnected with true religion4 ,the fact that it sometimes results in a cataleptic condition1 and sometimes in a trance undistinguishable from that produced by hypnotic processes1 lent color to the theory1 and has gradually brought the educated classes to regard the feeling of religious emotion with distrust4 ,the result is that what used to be known as vital religion is gradually becoming a thing of the past1 and is giving place to a cold1 self-contained1 unemotional sentiment1 which is as unlike true religious worship as the other1 and as abnormal4 ,it is true that the abnormal manifestations of the emotion are governed by the same laws1 and are produced by the same causes1 as other subjective phenomena4 ,suggestion plays its part in these as in other things pertaining to the attributes of the soul2 and in these1 as in all others1 a wrong1 extravagant1 or misdirected suggestion produces abnormal results4 ,but this does not argue that the emotion is abnormal4 ,there is no emotion of the human soul that has not its abnormal manifestations when not directed and controlled by reason4 ,the common experience of every-day life demonstrates this proposition4 ,one of the most sacred and praiseworthy of all the human emotions is that of love between the sexes4 ,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 abnormal4 ,the sentiment of worship is as widespread as the sentiment of love2 and that very fact shows that it must be taken into account in the diagnosis of the human entity1 if we would arrive at correct conclusions4 ,that this sentiment is universal1 and is repressed only by an effort of will1 no one will deny4 ,it is its abnormal manifestations merely that are to be guarded against4 ,like every other emotion of the soul1 its normal indulgence is in the highest degree healthful and exalting4 ,the normal expression of the emotion of earthly love brings us into harmonious relations with our fellow-beings4 ,the normal expression of the emotion of worship brings the soul into harmonious relations with its ,creator4 ,every form and act of worship is an expression of this emotion4 ,it is experienced by all races of the human family1 from the fetich worshipper to the ,christian4 ,each stands in awe and reverence before some superior power1 external to himself1 and capable of controlling his destiny4 ,in proportion to his intelligence will his conceptions of that power be exalted2 and in proportion to the exaltation of his conceptions will be the intensity of his emotions of awe1 reverence1 love1 worship4 ,the conclusions which necessarily follow are of the most important character4 ,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 ,being4 ,and right here ,i wish to make an important distinction4 ,the standard-theological argument in favor of the immortality of the soul is based upon the following syllogism3 #a4 ,there is a universal desire for immortality4 #b4 ,the mind of man cannot conceive an object of desire the means for the attainment of which are not somewhere in existence4 ,conclusion3 ,man is necessarily immortal4 ,now1 if these premises were demonstrably correct1 we might safely rely upon the conclusion4 ,but they are not correct4 ,the first may be assumed to be practically true1 for the sake of the argument2 but the desire for continued life beyond the grave may be explained upon other grounds1 namely1 upon the instinctive desire to prolong life4 ,this instinct is shared with man by all the animal creation1 and pertains1 primarily1 to the preservation of animal existence4 ,man soon learns that continued animal existence is impossible4 ,he sees that all must die2 but1 as hope springs eternal in the human breast1 he conceives the hope that he may1 somehow1 live after the death of the body4 ,the existence of the desire for immortality is1 therefore1 traceable directly to the purely animal instinct of self-preservation4 ,the second premise is intrinsically absurd4 ,it is obvious that the brain of man may conceive of many objects of desire which are manifestly impossible of realization1 as well as non-existent4 ,in the ,christian mythology of ,milton the idea is developed of a rival power--,satan--in heaven almost1 but not quite1 equal to ,god4 ,in the struggle which ensued from a rebellion of ,satan he was cast out1 and set up a kingdom of his own on this earth4 ,now1 a strictly orthodox person might say that this was merely an allegorical representation of an existent fact4 ,but suppose the poet had gone a step further1 and had represented ,satan as going outside the universe and setting up a rival universe of his own4 ,would that conception have proved that an outside universe is possible or existent8#eh ,again1 the existence of a ,supreme ,being is thought to have been demonstrated by the argument of ,socrates wherein he confuted ,aristodemus the atheist1 and used the statues of ,polycletus and the pictures of ,zeuxis to illustrate the idea that1 as the structure of the universe shows evidence of design1 therefore there must have been a designer4 ,theology has never improved upon this argument1 and ,paley makes the same use of the watch for an illustration as ,socrates did of the statues and pictures4 ,it is a strong argument1 but it does not reach the point which the human heart desires to have demonstrated4 ,nor does it add force to1 but rather weakens1 the argument which is found by all reflecting minds in every tree1 leaf1 bud1 or flower4 ,it simply proves the existence of a force1 which all admit4 ,what the human heart desires1 and what the human mind seeks1 are proofs of the existence of a ,god1 not of mere intelligence and potentiality1 but such a ,god as ,jesus characterized1--a ,god of love and benevolence1 a ,god who sustains the relation of ,father to all humanity4 ,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 ,being1 theologians have failed to make a necessary distinction between desires which may or may not be universal and inherent1 and desires which have their source in the affectional emotions4 ,it is upon the latter only that an argument can be logically predicated4 ,and ,i may go further1 and say that an argument logically predicated upon the affectional emotions1 is demonstrative4 ,it is true that some of the emotions of the soul seem to pertain exclusively to this life2 but not all4 ,the emotion of religious worship pertains solely to that invisible power which we call ,god4 ,nevertheless1 we may employ the others for illustration4 ,let us see how this doctrine applies to the subject under consideration4 ,putting it in syllogistic form1 we have the following3-- #a4 ,the affectional emotions are universal attributes of every normally developed human mind4 #b4 ,no affectional emotion can have an existence in the normally developed human mind in the absence of an object of affection capable of reciprocal feeling4 ,therefore1 when a normally developed human being experiences the emotion of love or affection1 there is necessarily existent an object of love or affection normally capable of reciprocal emotion4 ,thus1 the emotion of friendship presupposes the friendly relation existing between man and his fellow-man4 ,the emotion of sexual love presupposes the sexual relation and the existence of persons of the opposite sex normally capable of reciprocal emotion4 ,the emotion of parental love presupposes the relation of parent and child1 each normally capable of reciprocal attachment4 ,it follows that the emotion of religious worship presupposes the existence of an object of worship capable of reciprocal emotion4 ,if this is not the correct interpretation of the universal sentiment of worship which is inherent in the breast of every normal human being1 then there is an exception to the laws which govern every other human emotion4 ,as there are no exceptions in the operation of nature's laws1 the conclusion is inevitable1 not only that the emotion of religious worship is normal1 but that it is the one phenomenal attribute of the soul which gives to man indubitable evidence of his ,divine origin1 and demonstrates the existence of a ,god of love4 ,it is the connecting link between man and his ,creator4 ,it is the instinctive manifestation of filial affection which proclaims our ,divine pedigree1 and demonstrates the universal brotherhood of man and the ,fatherhood of ,god4 ,thou hast made us for ,thyself1 and our hearts are restless till they rest in ,thee4 ,,footnotes3 ,footnote #eh3 ,one of the most eminent and fair-minded theologians in the ,united ,states1 who has kindly read the manuscript of this work and indulgently criticised its contents1 suggests that ,i have not treated the standard theological argument quite fairly1 in that ,i should have stated the second proposition less broadly3 that the desire referred to is instinctive desire1 and should have been so limited4 ,i freely admit that as careful and candid a reasoner as he would naturally so limit the statement of the proposition4 ,but not all theologians are as candid and logical4 ,however1 ,i provisionally accept his limitation1 and reply that the answer to the amended second proposition is embraced in the answer to the first4 ,,the ,,end4 ,,third ,,edition ,,the ,,divine ,,pedigree ,,of ,,man ,or1 ,the ,testimony of ,evolution and ,psychology to the ,fatherhood of ,god ,by ,,thomson ,j4 ,,hudson1 ,,ll4,d4 ,an original conception of evolution which is worked out with the same avoidance of vague theory1 and the same adherence to a basis of well-authenticated facts and to cogent and logical reasoning1 which characterize ,dr4 ,hudson's former works4 ,it presents an original and convincing interpretation of the facts which have been accumulated by the labors of scientists such as ,hckel1 ,darwin1 and ,spencer2 and constitutes an attempt to establish thereby the belief in ,christian ,theism4 ,it shows that the god-like powers of man exist potentially in the lowest forms of animal life known to us2 and advances a powerfully eloquent argument against the atheistic attitude which so many evolutionists have assumed4 ,the book reveals much study and research1 and its optimism is sure to bring much cheer to those who can accept its theories4--,chicago ,tribune4 ,an interesting and valuable contribution to the discussion of a great problem4--,the ,sunday-,school ,times4 #abmo4 #a4ej ,a4,c4 ,mc,c,l,u,r,g ,,company ,,publishers ,,chicago1 ,,illinois ,,seventh ,,edition ,a ,,scientific ,,demonstration of the ,,future ,,life ,by ,,thomson ,j4 ,,hudson1 ,,ll4,d4 ,the success that ,the ,law of ,psychic ,phenomena met with induced the author to prepare and publish the present volume1 for the purpose of carrying to their legitimate conclusions some of the principles laid down in his former one4 ,dr4 ,hudson1 in pursuing his inquiry1 has endeavored to follow the strictest rules of scientific induction1 taking nothing for granted that is not axiomatic1 and holding that there is nothing worthy of belief that is not sustained by a solid basis of well-authenticated facts4--,the ,new ,york ,times4 #abmo4 #a4ej ,a4,c4 ,mc,c,l,u,r,g ,,company ,,publishers ,,chicago1 ,,illinois ,,dr4 ,,hudson',s ,,last ,,book ,,the ,,evolution ,,of ,,the ,,soul ,,and ,,other ,,essays ,by ,,thomson ,j4 ,,hudson1 ,,ll4,d4 ,after the death of ,dr4 ,hudson in #aijc1 enough material was found among his papers for one more book from his bold and original pen4 ,it consists of a number of lectures delivered at various times1 and all dealing with the subject on which he is now an acknowledged authority4 ,this collection of scattered papers supplements most admirably his previous books1--particularly ,the ,law of ,mental ,medicine and ,the ,law of ,psychic ,phenomena1--and will1 in a way1 help to complete the work most deplorably interrupted by his untimely death4 ,to say that these essays are in ,dr4 ,hudson's characteristic and illuminating style is all that is needed to convince his thousands of admirers that this posthumous volume is one of the most absorbing interest4 ,the addition of the portrait and biographical sketch will also be much appreciated4 ,with portrait1 #a4bj net ,a4,c4 ,mc,c,l,u,r,g ,,company ,,publishers ,,chicago1 ,,illinois ,,third ,,edition ,,the ,,law ,,of ,,mental ,,medicine ,the ,correlation of the ,facts of ,psychology and ,histology in their ,relation to ,mental ,therapeutics ,by ,,thomson ,j4 ,,hudson1 ,,ll4,d4 ,the book is one to read studiously1 and will appeal to a large class of modern thinkers who have caught a theoretical glimpse of an existence free from the misery of disease4 ,dr4 ,hudson's celebrated work1 ,the ,law of ,psychic ,phenomena1 has paved the way for the student of psychic lore to receive and digest his later works4--,new ,york ,tribune4 ,his theories are scientific in method1 and soundly based1 as well as sufficiently untechnical for the general reader4--,san ,francisco ,argonaut4 ,there is no denying the interest the book holds for the thinking1 earnest student of mental phenomena1 and even those who scoff and sneer at faith cure in its various branches will find much in this volume that will start a serious train of thought4--,nashville ,american4 ,there is nothing of the quack about ,dr4 ,hudson4 ,his book is eminently practical1 and is quite free from the falsehood of extremes4 ,nobody can be hurt by reading it1 and it will help many to correct erroneous prepossessions and misunderstandings4--,charleston ,news and ,courier4 ,the ,law of ,mental ,medicine is the title of an interesting book from the pen of ,thomson ,jay ,hudson1 in which he points out a simple system of practice depending for its efficacy on natural laws4--,detroit ,free ,press4 #abmo4 #a4bj net ,a4,c4 ,mc,c,l,u,r,g ,,company ,,publishers ,,chicago1 ,,illinois