It has long been recognized that ideas rule the world, and that Power is the translation of ideas into material force, but the real nature of world forces and the elementary laws of their operation have been obscured by superstition1 and prejudice, and little attempt has been made to recognize their true significance.
The great world war has indeed emphasized the immense power of ideas. We hear much of propaganda and ideals. In medicine we hear more of "psychotherapy," or the treatment of disease by persuasive2 and hypnotic methods. We are aware, too, that our merchants have long known the practical and tangible3 value of advertisement, that is, the insistent4 repetition of a coloured statement until it is believed to be true, and that our priests, teachers and politicians have for centuries relied on this method alone. But for the most part these people have little real knowledge or understanding of the power they are using, and of which they are themselves the mere5 puppets. A supreme6 illustration is the real impotence of the various belligerent7 governments[Pg 45] to direct or cope with the immeasurable psychic8 forces now pursuing their cataclysmic course, and their inability to foretell9 the direction in which they are leading a bewildered world. Nowhere is this more graphically10 apparent than in Russia, whose kaleidoscopic11 upheavals12 have baffled all prophets.
I do not suggest that the causal origin of the European War is purely13 psychic in character, it may with greater certainty be found years before its disastrous14 developments, in the steadily15 increasing pressure of population, assisted by the gradual elimination17 of the natural checks[41] among the indigent18 and unfit[42] and the proportionate increase in the burdens of the fit, due chiefly to the growth of democratic ideas and trend of religious influences; this pressure found expression in policies of expansion among the more prolific19 nations, and in the case of Germany, where relief could not adequately be found in colonization20, as a natural consequence engendered21 assiduous military and bellicose22 propaganda, which was bound eventually to culminate23 in a world war.
In order to facilitate a brief analysis of mob-psychology24 and public opinion, and to examine their rightful place in the science of [Pg 46]psychodynamics and their relation to the hypnotic "law of suggestion," I have introduced the term Cosmic Suggestion. There are few thinkers who would attempt to deny that the same factors, processes and influences are observable in the formation of all classes of opinion, whether they are called religious, moral, political or artistic25. It is, unfortunately, equally evident that reason, except in the case of scientific opinion, usually plays the smaller and emotion and desire the greater part in their formation. We say that this is unfortunate because emotion never brings us nearer the truth. Poets and ecstatic visionaries have sung the praises of emotion because to them emotion alone was real and the normal medium of truth. On the other hand the investigator26 is bound to arrive at a different conclusion. "Emotion" has nothing whatever to do with the attainment27 of truth. That which we prize under the name of "emotion" is an elaborate activity of the brain, which consists of feelings of like and dislike, motions of assent28 and dissent29, impulses of desire and aversion. It may be influenced by the most diverse activities of the organism, by the cravings of the senses and the muscles, the stomach, the sexual organs, etc. The interests of truth are far from promoted by these conditions and vacillations of emotion; on the contrary, such circumstances often disturb that reason which alone is adapted to the pursuit of truth, and frequently mar30 its perceptive31 power. "No cosmic problem is solved, or even[Pg 47] advanced, by the cerebral32 function we call emotion."[43]
From the earliest times shrewd observers have commented on the ease with which the passions of men are inflamed33 and united, often by the least worthy34 of objects. Dr. Samuel Johnson, describing the progress of an agitator35 bidding for adherence36, tersely37 remarks, "ale and clamour unite their powers, the crowd, condensed and heated, begins to ferment38 with the leaven39 of sedition40."[44]
Before proceeding41 further, it may be well to make a brief examination of the hypothesis most in accord with the results of recent psychological research and ascertainable42 fact.
It has gradually come to be recognized in scientific circles that recent advances in psychology have made it impossible to pursue that science any longer entirely43 on a physiological44, anatomical and histological basis. It is now also hardly likely to be disputed that not only is consciousness not the sum total of man's psychic activities but that the greater part of them are subconscious45 or unconscious. Thus, according to Professor James Ward46, "our threshold of consciousness must be compared to the surface of a lake, and subconsciousness47 to the depths beneath it, and all the current terminology48 of presentations rising and sinking implies this or some similar figure."
[Pg 48]
Another writer in a recent publication makes use of an analogous49 illustration by describing human personality as an iceberg50, the great bulk of which is always invisible and submerged.[45]
The matter is further complicated by the fact that within the domain51 of the subconscious there exists a vitality52 which cannot be traced to a cerebral or somatic source. Stated in broad terms it may be said that mind, or the sum total of Personality, must be viewed in two interactionary aspects: the primary consciousness and secondary consciousness, or the conscious and the subconscious or subliminal53 or (in a special sense) subjective54, according to the various terms used by different writers to express the same thing.
For the purpose of greater lucidity55, it has usually been found that this dual16 aspect of mind can be best expressed by treating the whole mental organization as consisting of two minds, each endowed with separate and distinct attributes and powers; each capable, under certain conditions, of independent action. It may be that a truer idea would be conveyed if the mind-whole was described as possessing certain attributes and powers under some conditions, and certain other attributes and powers under other conditions. As my object, here, is to enter no further into psychological questions than is necessary for the elucidation56 of those ethical[Pg 49] considerations which are dependent upon them, I shall give a short account of those theories which, in the light of present knowledge, appear best founded and afford most assistance in connexion with the subject of morality.
Thomas J. Hudson, whose hypothesis I shall make use of to illustrate57 my meaning, assumed for practical purposes that man has two minds. In making use to some extent of Hudson's theory, I do so not because it is necessarily correct, for his hypothesis was, admittedly, to a certain extent provisional; but because it was the first practical working hypothesis on which all psychic and hypnotic phenomena59 could be based, and because it has largely been used as a basis for subsequent elaborations.
In 1892, Hudson, in his "Law of Psychic Phenomena," said: "In more recent years the doctrine60 of duality of mind is beginning to be more clearly defined, and it may now be said to constitute a cardinal61 principle in the philosophy of many of the ablest exponents62 of the new psychology." To-day when psychotherapeutics have claimed the attention of students of pathology, and when at last the medical profession has almost throughout enlisted64 the co-operation and help of hypnotism, there are far fewer people who would deny the existence of that substratum of consciousness, distinct from the manifestation66 of the normal waking mind, which is so profitably studied in the phenomena of somnambulism, hypnotism and lunacy.
[Pg 50]
The briefest statement of the salient features of Hudson's hypothesis will suffice to enable me to suggest the irresistible67 conclusion that the prime factor in the formation of all opinion, collective and individual, the chief determinant of conduct, and the greatest motive68 force in the world, is analogous and co-relative to hypnotic suggestion.
Hudson was the first to attempt a clear definition of the r?le and nature of the two elements which constitute the dual mind. For the sake of greater clearness he speaks of these two aspects of mind as though they were two minds, possessing distinctive69 characteristics and a line of demarcation between the two, clearly defined. To continue in his own words: "Their functions are essentially70 unlike; each is endowed with separate and distinct attributes and powers; and each is capable, under certain conditions and limitations, of independent action." The author then distinguishes the two by designating the one objective and the other subjective. It is unfortunate that he makes use of a nomenclature in which these terms are slightly perverted71 from their legitimate72 meaning, or perhaps, as he expresses it, modified and extended, but since he prefers to use them rather than attempt to coin new ones, it will be necessary to employ them with reference to his law; in every case in which these designations are employed in conjunction with the word mind, or printed in italics, they will be used in this sense.
[Pg 51]
They are defined thus: "The objective mind takes cognizance of the objective world. Its media of observation are the five physical senses. It is the outgrowth of man's physical necessities.... Its highest function is that of reasoning."[46] In other words, the objective mind functionates from the brain and is susceptible73 of anatomical localization, whilst "the subjective mind takes cognizance of its environment by means independent of the physical senses. It perceives by intuition.... It performs its highest functions when the objective senses are in obeyance. In a word, it is that intelligence which makes itself manifest in a hypnotic subject when he is in a state of somnambulism."[47]
Whether we call it soul or subjective mind matters not; what matters is the fact that in all psychic phenomena there is sufficient evidence to show that the two aspects of mind interact according to certain observable principles. The main principle affecting man's mental organization on which Hudson builds his hypothesis is the Law of Suggestion, first discovered by Liébeault, the founder74 of the Nancy School of hypnotism, during his researches in 1866. It is this: that hypnotic subjects are constantly amenable75 to the power of suggestion. This proposition may be said to have been demonstrated as true beyond all possibility of doubt.
Starting with this discovery, Hudson, after[Pg 52] defining the dual character of mind, introduces two propositions, namely: that the subjective mind is constantly amenable to control by suggestion, and that the subjective mind is incapable77 of inductive reasoning. Man in hypnotic state has invariably given sufficient evidence to show that the subjective mind accepts, without hesitation78 or doubt, every statement that is made to it.
With regard to this Law of Suggestion it is well to remember that, while the subjective mind is invariably and constantly swayed by suggestion, and is capable of offering no resistance except that which has been communicated to it by the objective mind, or which is inherent in its nature, the objective mind, on the other hand, is perpetually assailed79 by extrinsic80 suggestion, its capacity for resistance being in proportion to the dominant81 quality and development of the mind-whole.
The objective mind, it will therefore be seen, is potentially selective, that is to say, the measure of its quality is its capacity to select at will intellectual nourishment82 from the whole range of humanity and nature, free from the oppression of its psychic environment. The rare combination of this intellectual fastidiousness with a super-sensibility is the mark of true genius.
Every one is conscious that at times we become aware of impulses, inclinations83 and concepts which seem to form no part of our thinking or waking minds; they seem to come from the[Pg 53] depths of our souls in response to some vital need of our existence. When the tendency appears to be hereditary84 we call these promptings instincts[48] and consider it right to suppress them or hold them in check. We do not resign ourselves wholesale85 to unbridled licentiousness86 or anger because the reproductive instinct and pugnacity87 are inherent in our nature; on the contrary, we realize that our best interests lie in self-control. If, on the other hand, the impulse is less easily accounted for, if, maybe, the message of our souls runs counter to our normal instincts, our interests or reason, we are apt to assume that the impulse emanates89 from outside our nature and must have, many of us think, a supernatural or Divine origin.
It may be said then that most people distinguish "good" and "bad" impulses, or impulses which must be inhibited91 and impulses which should be followed at all costs.
Theology, as taught in the Sunday School, treats the subject somewhat after this fashion: "All mortals are assailed by the powers of Good and Evil; the vehicle of the Divine Will is 'Conscience,' the voice of conscience is the voice of God within us. Beware of the World, the Flesh and the Devil; the Devil calls to his[Pg 54] victims in the guise92 of the flesh." This idea is exploited for all it is worth in conjunction with the doctrine of original sin: the stock device of priestcraft to enhance the value of its own ministrations and sacraments. The spiritual teacher will usually "bring the lesson home" by a vivid description of the habits and idiosyncrasies of a Mephistophelian Devil with a particular liability to appropriate the "laws of our lower nature" for the sole purpose of baulking his equally anthropomorphic antagonist93, the God of Jews and Christians95, whose voice may be recognized in the pangs96 of remorse97 and self-debasement. A child subjected to this form of instruction during the most impressionable period of its existence is usually left for the remainder of its life with a vague distrust of nature, a proportionate reverence98 for the super-natural, and an impression that asceticism99 is the highest attainable100 virtue101, together with a totally false appreciation102 of mental phenomena and the real value of self-control.
Every man should learn to know himself and seek the origin of his impulses. History is full of examples of men and women who believed themselves attended by guardian103 angels or familiar spirits who prompted their actions and gave them advice; Socrates was constantly attended by his daimones, and Joan of Arc used to hear "spirit voices." These and similar cases were evidence of the predominance of the subjective over the objective mind. In a normally balanced[Pg 55] mind the objective is in control; in the reverse process the objective mind is dormant104 and the subjective dominates the throne of reason. This is the case in dreams, trance, hypnosis and cerebral diseases. It is also the case, in greater or lesser105 degree, whenever the brain is stunned106 or is said to be "unbalanced" as the result of great emotional excitement or shock. It is then that impulse and instinct take the place of, or inhibit90, rational thought. Impulses emanate88 from the subjective mind, and may result from the inherent nature and real character of the individual; or they may reflect the autosuggestions of the individual, or his bodily desires (this may be termed reflex-suggestion), or the suggestions of others; or, again, the latter, acting107 upon the subjective mind, may awaken108 related tendencies or inclinations and result in new complex impulses. Extreme cases of subjective control result in madness; the false premises109 conveyed by the disordered cerebral organs must result in deductions110 by the subjective mind of equal abnormality. Control by the subjective mind nearly always produces in the subject either a feeling of dual personality, in which two egos111 are realized, each distinct from the other—the old me and the new me—or else the subjective mind is identified with a totally distinct, extrinsic and usually superior individual; delusions112 of dual personality or demoniacal control are among the first recognized symptoms of Cerebral disease. The greatest and maddest[Pg 56] fanatics113 in history have usually attributed their powers to spirit control. Poets and artists have sometimes confessed that their most brilliant work was produced under conditions akin58 to trance; in some cases—Coleridge and Edgar Allan Poe are well-known examples—the state was artificially induced. Many have felt as though they were possessed114 by a mightier115 spirit than their own, which dictated116 while they merely obeyed.
Professor William James, after describing delusions of dual, alternating and superimposed personality, which are common symptoms of insanity117, continues: "The literature of insanity is filled with narratives119 of such illusions as these.... One patient has another self that repeats all his thoughts for him. Others, among whom are some of the first characters in history, have familiar demons76 who speak with them, and are replied to. In another, some one 'makes' his thoughts for him. Another has two bodies, lying in different beds. Or the cries of the patient himself are assigned to another person with whom the patient expresses sympathy."[49]
If Macaulay is right in the following passage, "subjective control" would appear to be the essential condition for the production of poetry: "Perhaps no man can be a poet, or can even enjoy poetry, without a certain unsoundness of mind—if anything which gives so much pleasure ought to be called unsoundness.... Truth, indeed, is essential to poetry, but it is the truth[Pg 57] of madness. The reasonings are just, but the premises are false."[50]
Another often quoted passage, from C?sar Lombroso's "Man of Genius," bears out the same thing: "Many men of genius who have studied themselves, and who have spoken of their inspiration, have described it as a sweet and seductive fever, during which their thought had become rapidly and involuntarily fruitful, and has burst forth120 like the flame of a lighted torch." "Kuh's most beautiful poems," wrote Bauer, "were dictated in a state between sanity118 and reason; at the moment when his sublime121 thoughts came to him he was incapable of simple reasoning."
Not the least remarkable122 of the powers of the subjective mind is its apparently123 absolute memory; not only are those experiences of which we have objective cognizance indelibly recorded, but innumerable occurrences in our environment, which pass unnoticed or of which we are even consciously unaware124, seem to be registered by the subjective mind. Although it cannot be included in the term memory, implying conscious memory, we have good reason for believing that in common with all living organisms the subjective mind of men records not only the result of its own experience, but also is impregnated by those experiences of its ancestors which have been transformed into habits and have become innate125, and that by this means only progress[Pg 58] and evolution are capable of explanation. This unconscious register of ancestral experience, about which we shall have more to say in another chapter, is here adduced as being an additional factor which must have considerable bearing on the nature of subjective impulses. The theories of unconscious and of "organic" memories[51] throw a great deal of light on the transmission of hereditary characters and of instincts. The very fact of the appearance of hereditary characteristics in, for example, young ducks hatched out by a hen, who persist in showing their ancestry126 by making for the first pond they see in spite of the astonished remonstrances127 of their foster-mother, points to race memory as the only solution.
Telepathy is again another factor in connexion with the subjective mind which must be taken into account. It has been described as the normal means of communication between subjective minds en rapport128; the possibilities of its influence cannot be ignored. Is it surprising, when we realize the range, scope and complexity129 of the subconscious intelligence within ourselves, that its emanations are sometimes mistaken for messages from another world?
This brief reference to some of the more[Pg 59] noticeable influences which affect the inherent character of the subjective mind may help to indicate the importance of the Law of Suggestion with regard to the theory of conscience (literally self-knowledge—but in practice more often lack of self-knowledge). This law can be most profitably studied in the phenomena of hypnotism, for the reason that "the objective mind, or let us say man in his normal condition, is not controllable, against reason, positive knowledge, or the evidence of his senses, by the suggestions of another." (We have discussed his potential capacity for resistance.) "The subjective mind, or man in the hypnotic state," on the other hand, "is unqualifiedly and constantly amenable to the power of suggestion."[52] In this condition the subjective mind accepts unhesitatingly every statement that is made to it, no matter how absurd or incongruous or contrary to the objective experience of the individual. If the subject is told that he is a dog, he will instantly accept the suggestion, and to the limit of physical possibility act the part suggested. If he is told he is Napoleon, he will again act the part with wonderful fidelity130 to life. The suggestion of pursuing devils will send him into a lively terror. He will become intoxicated131 by drinking a glass of water under the impression that it is brandy. If told he is suffering from a high fever, his pulse will become rapid, his face flushed and his temperature will rise. "In short, he can be[Pg 60] made to see, smell, hear, or feel anything in obedience132 to suggestion." These are fundamental facts known not only to students of hypnotism but also very extensively to the general public.
Equal and complementary to the Law of Suggestion is the Law of Autosuggestion. Having accepted for purposes of clarity Hudson's view of the independent powers and functions of the two aspects of mind, it naturally follows that the subjective mind of an individual is as amenable to the control of his own objective mind as to the objective mind of another; in fact we have sufficient reason to know that it is more so. For instance, it is well known that a normal person cannot be hypnotized against his will, for the contrary autosuggestion of the subject negatives the suggestion of the operator. Even after a subject has consented to be hypnotized the settled habits of his life are sufficiently133 strong autosuggestions to defend him against the violation134 of his most tenacious135 principles. If, for instance, a hypnotic subject is conscientiously136 opposed to the use of alcohol, he cannot be persuaded to drink water under the impression that it is whisky. This fact is of the greatest importance in relation to criminology.
In this connexion the following passage from Moll's "Hypnotism" is of interest: "The more an action is repulsive137 to the disposition138 [of an individual], the stronger is his resistance. Habit and education play a large part here; it is[Pg 61] generally very difficult to suggest anything opposed to the confirmed habits of the subject.
"For instance, suggestions are made with success to a devout139 Catholic, but directly the suggestion conflicts with his creed140 it will not be accepted. The surroundings play a part also. A subject will frequently decline a suggestion that will make him appear ridiculous. A woman whom I easily put into cateleptic postures141, and who made suggested movements, could not be persuaded to put out her tongue at the spectators.
"It is interesting to observe the way in which resistance is expressed, both in hypnotic and post-hypnotic suggestion. I, myself, have observed the interesting phenomenon that subjects have asked to be awakened142 when a suggestion displeased143 them."[53]
It is a fundamental law of hypnotism that it cannot be used as an agent for the commission of a crime, that is, unless the subject is criminally disposed. It is obvious that the same rule applies to sexual crimes; Hudson lays it down as an unassailable fact that no virtuous144 woman ever was, or ever can be, successfully assaulted while in a hypnotic condition.
It will now be realized that autosuggestion embraces not only the assertions of the objective mind of an individual, addressed to his own subjective mind, but also his habits of thought and the settled principles and convictions of his whole life. The more intense these principles[Pg 62] and convictions are, the stronger the autosuggestion will be, and relatively146 harder to be overcome by the contrary suggestions of another. It is a law of universal applicability that the strongest suggestion must prevail.
So far we have alluded147 only to suggestion applied148 during hypnosis; it should be remembered, however, that it is now a settled principle of psychotherapeutics that suggestion also operates, and from a therapeutic63 point of view is sometimes more efficacious, in the normal waking or sleeping condition; though in the latter case, without complete amenability149, the results are seldom so striking. The condition in normal waking life which produces phenomena most closely resembling those of hypnosis is that of strong emotional excitement. We find, also, that in normal life suggestions of the greatest potency150 and having the most far-reaching effects are conveyed by means of emotional states. Although a close resemblance exists between the result of suggestion in hypnosis and the result of suggestion in normal and emotion states, similarity of result does not, as Dr. Bramwell points out in this connexion, necessarily imply identity of cause. In fact there are some important differences between the two conditions which produce the phenomena, as well as some distinctions between the phenomena themselves: whereas fear, hope, faith, religious excitement and kindred emotions are almost invariably present in cases which are cited as analogous to hypnotic ones, some of[Pg 63] these, such as fear and other violent emotions, effectually preclude151 the production of hypnosis, and further, subjects who are most amenable to emotional suggestions are often those whom it is most difficult to hypnotize.[54]
The principle of psychotherapeutics depends, as is well known, upon the close dependence152 of the organs and normal bodily functions upon the behests of the mind. Hudson expresses this in the form of a proposition, namely: "The subjective mind has absolute control of the functions, conditions and sensations of the body." Although this statement contains a very important principle we should not allow it to obscure the fact of the reverse process. As James, Bain and others have shown, antecedent bodily conditions often react directly upon the mind. The general truth, however, of the proposition may be readily perceived when we remember that perfect an?sthesia can be produced at the will of the operator by suggestion. The effect of mental stimuli153 upon functional154 conditions is also commonly observed under normal conditions in such phenomena as blushing, turning pale, the quickening of the pulse, fainting, etc., all of which should be sufficient to convince any one who gives the subject a moment's consideration of the very direct and instant way the mind affects the body.
Several typical examples of the influence of autosuggestion, or imagination, over intestinal155 action during sleep are quoted by Bernheim from[Pg 64] the "Bibliothèque choisie de Médecine." They consist for the most part of recorded cases where, for instance, the subjects, having registered an intention to use a purgative156 the following day, have dreamt during the night with particular vividness that the dose had already been taken, with the result that, influenced by the imaginary aperient, they had awakened to yield to nature's demands, with the same result as if the dose had already been taken.
It may not be out of place to refer to another example from my personal experience of the potency of suggestion in affecting functional disturbances157 during sleep. During my first week at a public school, the dampness of the new climate brought on a bad attack of bronchial asthma158, which I had not been troubled with for some time previously159. The first bad attack occurred at night, when some noise had caused me to wake up. When I had recovered sufficiently to look at the time, I noticed it was 2 a.m. and at the same time heard the school clock faintly striking that hour. Fearing and half expecting another attack the next night; I asked that asthma powder and the usual remedies might be made available in case they were needed. That night, as I had feared, and for the next ten nights in succession, I woke struggling for breath, precisely160 on the first stroke of the school clock striking two, and experienced the worst attacks I ever had. They were undoubtedly161 induced at that exact time by the autosuggestion which[Pg 65] connected the symptom with the hour and by the conviction or fear, after the first experience, that the attack would recur162 at the same hour.
As we have already shown, one of the chief factors in autosuggestion is faith. This is, in fact, a fundamental principle recognized by all Faith-healers from Jesus of Nazareth onwards.
The cases during the present war where nervous aphonia and paralysis163, popularly diagnosed with co-related cases of neurasthenia under the comprehensive title "Shell Shock," have completely yielded to simple suggestion by affirmation on the part of the physician and confidence on the part of the patient, must number hundreds of recorded cases. Excellent results are often obtained in cases of aphonia and paralysis by the suggestive influence of electricity applied to the vocal164 cords and the nerve centres. Bernheim[55] records several cures of this description. Smith and Pear[56] quote a striking but somewhat erratic165 case in which suggestion was conveyed purely by the faradic current. The case is recorded by Bl?sig[57] of a sailor on the German battle cruiser Derfflinger. "A seaman166 from the Derfflinger was brought into a naval167 hospital with loss of voice on December 22, 1914, and could only speak in a whisper. He stated that his voice had always been clear and well under control. At the beginning of December he had a slight cold, which[Pg 66] he attributed to sentry168 duty on deck in very stormy and wet weather. While in the ammunition169 chamber170 of the big guns, he was greatly upset during the firing and suddenly lost his voice. After fourteen days he recovered his speech. On February 12, 1915, he returned to hospital with complete loss of voice, immediately after the naval engagement in the North Sea. On February 15 he was treated with electricity, directly applied to the vocal cords, and on March 20 he was discharged with complete recovery of his speech. But on returning to duty, as soon as he went on board his ship, his voice was suddenly lost for the third time and he remained aphonic."
More spectacular, but not more wonderful than the cures of the professional psychiatrist171, are some of the so-called miracles that fill the pages of religious history; and they are less easy to explain, according to the invariable laws of suggestion, only in proportion to their lack of authenticity173. There is no reason for doubting that thousands of remarkable and absolutely authenticated174 cures have taken place at the healing waters of Lourdes, or that many of the recorded cases of the cure of epileptics, blind, deaf and dumb and sick at the hands of Saints and others are substantially true. Many of these stories are, of course, embellished175 and exaggerated, while others are wholly fictitious176, but the majority are based upon more than a foundation of fact. The one essential in all these cases is faith[Pg 67] in healer and patient. The truth of the hypothesis upon which that faith is founded has not the slightest effect on the efficacy of the cure. Hudson quotes the following passage from Bernheim: "Among all the moral causes which, appealing to the imagination, set the cerebral mechanism177 of possible causes at work, none is so efficacious as religious faith. Numbers of authentic172 cures have certainly been due to it." On this fact are based the numerous theories propounded178 by the different sects179 and schools of faith- and prayer-healers that exist to-day.
The conclusion is irresistible and obvious to any one not blinded by religious prejudice that whether the object of faith is real or false the result attained180 will be the same in either case. Faith will produce "miracles" irrespective of the premises on which it is founded. This accounts for the quite considerable success (apart from financial considerations) attained by "Christian94 Scientists" in spite of the self-evident absurdity181 of their tenets, and the fact that they are without the remotest conception of the real principles which underlie182 their so-called "science."
One of the most important and striking facts discovered by students of hypnotism is the complete recollection by the subject in the hypnotic condition of all he may have learned or forgotten in the normal state, and, in fact, of all he may consciously or unconsciously have experienced, and this recollection can be induced[Pg 68] at the will of the operator. The subjective mind is said to have a perfect memory, that is to say, it is capable of registering with unfailing accuracy every experience of the individual; for this reason hypnotic subjects have a range and wealth of knowledge quite beyond their waking abilities. It is self-evident that any forgotten fact that is recalled by an effort or at random183, when an associationist explanation would be wholly inadequate184, must have lain stored all the while below the level of consciousness.
As the factors of memory and heredity together have an important bearing on the growth of moral ideas, we may deal with the subject a little more fully145. According to James, "The Stream of Thought flows on: but most of its segments fall into the bottomless abyss of oblivion."[58] "Retention185 means liability [the italics are the author's] to recall, and it means nothing more than such liability. The only proof of there being retention is that recall actually takes place."[59] His position is slightly modified some pages later, where he says, after recording186 a few cases of hypnotic memory: "All these pathological facts are showing us that the sphere of possible recollection may be wider than we think, and that in certain matters apparently oblivion is no proof against possible recall under other conditions." But adds: "They give no countenance187, however, to the extravagant188 opinion that nothing we experience[Pg 69] can be absolutely forgotten."[60] The only reason he gives, however, for discountenancing this possibility is that he cannot find sufficient explanation for it. On the other hand, we believe that there is now ample evidence to show that all experience is retained in some portion of the psychic whole, and that although it may not have been consciously realized at all, it will still have been subconsciously189 registered. One of the cases most often quoted in illustration of this appears in Coleridge's "Biographia Literaria"[61] and is here repeated since it is given by James and also at greater length by Hudson.[62] According to the author it occurred a year or two before his arrival at G?ttingen.
"In a Roman Catholic town in Germany, a young woman, who could neither read nor write, was seized with a fever, and was said by the priests to be possessed of a devil, because she was heard talking Latin, Greek and Hebrew. Whole sheets of her ravings were written out and found to consist of sentences intelligible190 in themselves but having slight connexion with each other. Of her Hebrew sayings, only a few could be traced to the Bible and most seemed to be in the Rabbinical dialect. Many eminent191 physiologists192 and psychologists visited the town and [Pg 70]cross-examined the case on the spot. All trick was out of the question; the woman was a simple creature: there was no doubt as to the fever. It was long before any explanation, save that of demoniacal possession, could be obtained. At last the mystery was unveiled by a physician, who determined193 to trace back the girl's history, and who, after much trouble, discovered that at the age of nine she had been charitably taken by an old Protestant pastor194, a great Hebrew scholar, in whose house she lived till his death. On further inquiry195, it appeared to have been the old man's custom for years to walk up and down a passage of his house into which the kitchen opened, and to read to himself with a loud voice out of his books. The books were ransacked196, and among them were found several Greek and Latin Fathers, together with a collection of Rabbinical writings. In these works so many of the passages taken down at the young woman's bedside were identical that there could be no reasonable doubt as to their source."
James, who considered that phenomenal memories were accounted for by the exceptional persistence197 or permanence of the "paths" of thought, a purely physiological property of the brain-tissue of the individual, quotes a case within his own experience which, if we accept Hudson's theory, affords a typical illustration of the facility possessed by some men of drawing upon the knowledge of their own subjective minds.
"What these cases show is that the mere[Pg 71] organic retentiveness198 of a man need bear no definite relation to his other mental powers. Men of the highest general powers will often forget nothing, however insignificant199. One of the most generally accomplished200 men I know has a memory of this sort. He never keeps written note of anything, yet is never at a loss for a fact which he has once heard. As an instance of his desultory201 memory, he was introduced to a certain colonel at a club. The conversation fell upon the signs of age in man. The colonel challenged him to estimate his age. He looked at him, and gave the exact day of his birth, to the wonder of all. But the secret of this accuracy was that, having picked up some days previously an army register, he had idly turned over its list of names with the dates of birth, graduation, promotion202, etc., attached, and when the colonel's name was mentioned to him at the club, these figures, on which he had not bestowed203 a moment's thought, involuntarily surged up in his mind."
It is hoped that the foregoing has made it clear that a distinction exists between the normal or objective memory, or recollection, which is capable of cerebral localization, and the subjective memory, which appears to be absolute and without anatomical basis. The very fact that the normal memory is most efficient when the brain is healthy, and the remarkable powers of the subjective memory are seen to the best advantage when the brain is diseased or dormant, serves to emphasize the distinction. This, too, explains[Pg 72] the otherwise unaccountable fact that quite abnormal memories are sometimes possessed by imbeciles equally with men of genius, especially that type of ecstatic mind often mistaken for genius by the world. Mr. Bernard Shaw, laying great emphasis on the distinction, proclaims the domination of will, not reason, as the mark of genius in art.[63] But the distinction is superfluous204 and misleading: it is just that type of "genius" (?), fruitful when the will is an?sthetized and the range and wealth of the subjective mind given free play, whose works degenerate205 into decadent206 mysticism; it is when reason ceases to direct the course of genius that the subjective stratum65 dominates the throne; and the mind, fed and nourished by the deep-seated lusts207 of the body, grows mad with the exuberance208 of its own descriptive powers.
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1
superstition
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| n.迷信，迷信行为 | |
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2
persuasive
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| adj.有说服力的，能说得使人相信的 | |
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3
tangible
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| adj.有形的，可触摸的，确凿的，实际的 | |
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insistent
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| adj.迫切的，坚持的 | |
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mere
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| adj.纯粹的；仅仅，只不过 | |
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supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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7
belligerent
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| adj.好战的，挑起战争的；n.交战国，交战者 | |
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8
psychic
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| n.对超自然力敏感的人；adj.有超自然力的 | |
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foretell
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| v.预言，预告，预示 | |
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10
graphically
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| adv.通过图表；生动地，轮廓分明地 | |
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kaleidoscopic
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| adj.千变万化的 | |
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12
upheavals
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| 突然的巨变( upheaval的名词复数 )； 大动荡； 大变动； 胀起 | |
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13
purely
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| adv.纯粹地，完全地 | |
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disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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steadily
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| adv.稳定地；不变地；持续地 | |
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dual
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| adj.双的；二重的，二元的 | |
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17
elimination
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| n.排除，消除，消灭 | |
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18
indigent
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| adj.贫穷的，贫困的 | |
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19
prolific
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| adj.丰富的，大量的；多产的，富有创造力的 | |
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20
colonization
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| 殖民地的开拓，殖民，殖民地化； 移殖 | |
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engendered
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| v.产生（某形势或状况），造成，引起( engender的过去式和过去分词 ) | |
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22
bellicose
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| adj.好战的；好争吵的 | |
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23
culminate
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| v.到绝顶，达于极点，达到高潮 | |
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24
psychology
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| n.心理，心理学，心理状态 | |
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25
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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investigator
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| n.研究者，调查者，审查者 | |
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27
attainment
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| n.达到，到达；［常pl.］成就，造诣 | |
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28
assent
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| v.批准，认可；n.批准，认可 | |
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29
dissent
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| n./v.不同意，持异议 | |
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30
mar
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| vt.破坏，毁坏，弄糟 | |
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31
perceptive
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| adj.知觉的，有洞察力的，感知的 | |
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32
cerebral
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| adj.脑的，大脑的；有智力的，理智型的 | |
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33
inflamed
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| adj.发炎的，红肿的v.（使）变红，发怒，过热( inflame的过去式和过去分词 ) | |
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34
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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35
agitator
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| n.鼓动者；搅拌器 | |
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36
adherence
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| n.信奉，依附，坚持，固着 | |
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37
tersely
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| adv. 简捷地, 简要地 | |
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38
ferment
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| vt.使发酵；n./vt.（使）激动，（使）动乱 | |
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39
leaven
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| v.使发酵；n.酵母；影响 | |
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40
sedition
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| n.煽动叛乱 | |
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41
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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42
ascertainable
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| adj.可确定（探知），可发现的 | |
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43
entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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44
physiological
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| adj.生理学的，生理学上的 | |
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45
subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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46
ward
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| n.守卫，监护，病房，行政区，由监护人或法院保护的人（尤指儿童）；vt.守护，躲开 | |
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47
subconsciousness
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| 潜意识；下意识 | |
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48
terminology
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| n.术语；专有名词 | |
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49
analogous
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| adj.相似的；类似的 | |
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50
iceberg
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| n.冰山，流冰，冷冰冰的人 | |
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51
domain
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| n.(活动等)领域，范围；领地，势力范围 | |
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52
vitality
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| n.活力，生命力，效力 | |
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53
subliminal
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| adj.下意识的，潜意识的；太弱或太快以至于难以觉察的 | |
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54
subjective
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| a.主观(上)的，个人的 | |
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55
lucidity
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| n.明朗，清晰，透明 | |
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56
elucidation
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| n.说明，阐明 | |
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57
illustrate
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| v.举例说明，阐明；图解，加插图 | |
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58
akin
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| adj.同族的，类似的 | |
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59
phenomena
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| n.现象 | |
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60
doctrine
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| n.教义；主义；学说 | |
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61
cardinal
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| n.(天主教的)红衣主教；adj.首要的，基本的 | |
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62
exponents
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| n.倡导者( exponent的名词复数 )；说明者；指数；能手 | |
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63
therapeutic
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| adj.治疗的，起治疗作用的；对身心健康有益的 | |
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64
enlisted
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| adj.应募入伍的v.（使）入伍， （使）参军( enlist的过去式和过去分词 )；获得（帮助或支持） | |
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65
stratum
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| n.地层，社会阶层 | |
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66
manifestation
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| n.表现形式；表明；现象 | |
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67
irresistible
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| adj.非常诱人的，无法拒绝的，无法抗拒的 | |
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68
motive
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| n.动机，目的；adv.发动的，运动的 | |
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69
distinctive
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| adj.特别的，有特色的，与众不同的 | |
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70
essentially
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| adv.本质上，实质上，基本上 | |
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71
perverted
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| adj.不正当的v.滥用( pervert的过去式和过去分词 )；腐蚀；败坏；使堕落 | |
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72
legitimate
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| adj.合法的，合理的，合乎逻辑的；v.使合法 | |
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73
susceptible
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| adj.过敏的，敏感的；易动感情的，易受感动的 | |
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74
Founder
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| n.创始者，缔造者 | |
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75
amenable
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| adj.经得起检验的；顺从的；对负有义务的 | |
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76
demons
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| n.恶人( demon的名词复数 )；恶魔；精力过人的人；邪念 | |
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77
incapable
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| adj.无能力的，不能做某事的 | |
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78
hesitation
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| n.犹豫，踌躇 | |
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79
assailed
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| v.攻击( assail的过去式和过去分词 )；困扰；质问；毅然应对 | |
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80
extrinsic
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| adj.外部的；不紧要的 | |
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81
dominant
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| adj.支配的，统治的；占优势的；显性的；n.主因，要素，主要的人(或物)；显性基因 | |
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82
nourishment
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| n.食物，营养品；营养情况 | |
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83
inclinations
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| 倾向( inclination的名词复数 )； 倾斜； 爱好； 斜坡 | |
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84
hereditary
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| adj.遗传的，遗传性的，可继承的，世袭的 | |
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85
wholesale
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| n.批发；adv.以批发方式；vt.批发，成批出售 | |
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86
licentiousness
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| n.放肆，无法无天 | |
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87
pugnacity
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| n.好斗，好战 | |
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88
emanate
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| v.发自，来自，出自 | |
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89
emanates
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| v.从…处传出，传出( emanate的第三人称单数 )；产生，表现，显示 | |
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90
inhibit
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| vt.阻止，妨碍，抑制 | |
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91
inhibited
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| a.拘谨的，拘束的 | |
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92
guise
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| n.外表，伪装的姿态 | |
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93
antagonist
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| n.敌人，对抗者，对手 | |
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94
Christian
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| adj.基督教徒的；n.基督教徒 | |
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Christians
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| n.基督教徒( Christian的名词复数 ) | |
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96
pangs
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| 突然的剧痛( pang的名词复数 )； 悲痛 | |
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97
remorse
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| n.痛恨，悔恨，自责 | |
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98
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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99
asceticism
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| n.禁欲主义 | |
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100
attainable
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| a.可达到的，可获得的 | |
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101
virtue
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| n.德行，美德；贞操；优点；功效，效力 | |
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102
appreciation
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| n.评价；欣赏；感谢；领会，理解；价格上涨 | |
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103
guardian
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| n.监护人；守卫者，保护者 | |
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104
dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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105
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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106
stunned
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| adj. 震惊的，惊讶的 动词stun的过去式和过去分词 | |
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107
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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108
awaken
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| vi.醒，觉醒；vt.唤醒，使觉醒，唤起，激起 | |
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109
premises
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| n.建筑物，房屋 | |
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110
deductions
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| 扣除( deduction的名词复数 )； 结论； 扣除的量； 推演 | |
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111
egos
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| 自我，自尊，自负( ego的名词复数 ) | |
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112
delusions
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| n.欺骗( delusion的名词复数 )；谬见；错觉；妄想 | |
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113
fanatics
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| 狂热者，入迷者( fanatic的名词复数 ) | |
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114
possessed
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| adj.疯狂的；拥有的，占有的 | |
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115
mightier
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| adj. 强有力的，强大的，巨大的 adv. 很，极其 | |
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116
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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117
insanity
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| n.疯狂，精神错乱；极端的愚蠢，荒唐 | |
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118
sanity
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| n.心智健全，神智正常，判断正确 | |
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119
narratives
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| 记叙文( narrative的名词复数 )； 故事； 叙述； 叙述部分 | |
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120
forth
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| adv.向前；向外，往外 | |
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121
sublime
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| adj.崇高的，伟大的；极度的，不顾后果的 | |
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122
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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123
apparently
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| adv.显然地；表面上，似乎 | |
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124
unaware
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| a.不知道的，未意识到的 | |
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innate
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| adj.天生的，固有的，天赋的 | |
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ancestry
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| n.祖先，家世 | |
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127
remonstrances
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| n.抱怨，抗议( remonstrance的名词复数 ) | |
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128
rapport
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| n.和睦，意见一致 | |
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129
complexity
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| n.复杂(性)，复杂的事物 | |
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130
fidelity
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| n.忠诚，忠实；精确 | |
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131
intoxicated
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| 喝醉的，极其兴奋的 | |
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132
obedience
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| n.服从，顺从 | |
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133
sufficiently
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| adv.足够地，充分地 | |
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134
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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tenacious
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| adj.顽强的，固执的，记忆力强的，粘的 | |
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conscientiously
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| adv.凭良心地；认真地，负责尽职地；老老实实 | |
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137
repulsive
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| adj.排斥的，使人反感的 | |
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138
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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139
devout
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| adj.虔诚的，虔敬的，衷心的 (n.devoutness) | |
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140
creed
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| n.信条；信念，纲领 | |
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141
postures
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| 姿势( posture的名词复数 )； 看法； 态度； 立场 | |
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awakened
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| v.（使）醒( awaken的过去式和过去分词 )；（使）觉醒；弄醒；（使）意识到 | |
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143
displeased
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| a.不快的 | |
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144
virtuous
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| adj.有品德的，善良的，贞洁的，有效力的 | |
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fully
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| adv.完全地，全部地，彻底地；充分地 | |
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relatively
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| adv.比较...地，相对地 | |
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alluded
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| 提及，暗指( allude的过去式和过去分词 ) | |
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applied
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| adj.应用的；v.应用，适用 | |
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amenability
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| n.服从的义务 | |
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potency
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| n. 效力，潜能 | |
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151
preclude
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| vt.阻止，排除，防止；妨碍 | |
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dependence
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| n.依靠，依赖；信任，信赖；隶属 | |
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stimuli
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| n.刺激（物） | |
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functional
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| adj.为实用而设计的，具备功能的，起作用的 | |
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intestinal
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| adj.肠的；肠壁；肠道细菌 | |
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purgative
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| n.泻药；adj.通便的 | |
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disturbances
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| n.骚乱( disturbance的名词复数 )；打扰；困扰；障碍 | |
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158
asthma
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| n.气喘病，哮喘病 | |
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previously
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| adv.以前，先前（地） | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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undoubtedly
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| adv.确实地，无疑地 | |
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recur
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| vi.复发，重现，再发生 | |
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paralysis
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| n.麻痹(症)；瘫痪(症) | |
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vocal
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| adj.直言不讳的；嗓音的；n.[pl.]声乐节目 | |
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erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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seaman
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| n.海员，水手，水兵 | |
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naval
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| adj.海军的，军舰的，船的 | |
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sentry
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| n.哨兵，警卫 | |
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ammunition
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| n.军火，弹药 | |
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chamber
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| n.房间，寝室；会议厅；议院；会所 | |
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psychiatrist
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| n.精神病专家；精神病医师 | |
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authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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authenticity
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| n.真实性 | |
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authenticated
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| v.证明是真实的、可靠的或有效的( authenticate的过去式和过去分词 )；鉴定，使生效 | |
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embellished
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| v.美化( embellish的过去式和过去分词 )；装饰；修饰；润色 | |
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fictitious
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| adj.虚构的，假设的；空头的 | |
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177
mechanism
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| n.机械装置；机构，结构 | |
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178
propounded
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| v.提出（问题、计划等）供考虑[讨论]，提议( propound的过去式和过去分词 ) | |
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179
sects
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| n.宗派，教派( sect的名词复数 ) | |
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attained
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| （通常经过努力）实现( attain的过去式和过去分词 )； 达到； 获得； 达到（某年龄、水平、状况） | |
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absurdity
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| n.荒谬，愚蠢；谬论 | |
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182
underlie
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| v.位于...之下，成为...的基础 | |
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183
random
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| adj.随机的；任意的；n.偶然的(或随便的)行动 | |
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184
inadequate
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| adj.(for,to)不充足的，不适当的 | |
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185
retention
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| n.保留，保持，保持力，记忆力 | |
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186
recording
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| n.录音，记录 | |
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187
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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188
extravagant
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| adj.奢侈的；过分的；(言行等)放肆的 | |
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189
subconsciously
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| ad.下意识地，潜意识地 | |
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intelligible
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| adj.可理解的，明白易懂的，清楚的 | |
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eminent
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| adj.显赫的，杰出的，有名的，优良的 | |
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physiologists
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| n.生理学者( physiologist的名词复数 )；生理学( physiology的名词复数 )；生理机能 | |
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determined
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| adj.坚定的；有决心的 | |
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194
pastor
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| n.牧师，牧人 | |
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195
inquiry
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| n.打听，询问，调查，查问 | |
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196
ransacked
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| v.彻底搜查( ransack的过去式和过去分词 )；抢劫，掠夺 | |
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197
persistence
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| n.坚持，持续，存留 | |
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198
retentiveness
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| n.有记性；记性强；保持力；好记性 | |
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insignificant
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| adj.无关紧要的，可忽略的，无意义的 | |
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accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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201
desultory
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| adj.散漫的，无方法的 | |
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202
promotion
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| n.提升，晋级；促销，宣传 | |
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203
bestowed
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| 赠给，授予( bestow的过去式和过去分词 ) | |
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204
superfluous
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| adj.过多的，过剩的，多余的 | |
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205
degenerate
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| v.退步，堕落；adj.退步的，堕落的；n.堕落者 | |
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decadent
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| adj.颓废的，衰落的，堕落的 | |
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207
lusts
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| 贪求（lust的第三人称单数形式） | |
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208
exuberance
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| n.丰富；繁荣 | |
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