The importance of the mind in matters of health becomes clearer when we understand that what we commonly call our minds—the mental states which confront us day by day in our consciousness—are really but a small portion of our total mind. In addition to this conscious mind there is an enormous mass of our personality which is like a storehouse attached to our dwelling2, a place to which we do not often go, but to which we can go in case of need. This storehouse is our memory, the things we know and can recall at will. And then there is another, still vaster storehouse—no one has ever measured or guessed the size of it—which apparently3 contains everything that we have ever known, perhaps also everything that our ancestors have known. A common simile4 for the human mind is that of an iceberg5; a certain portion of it appears above the surface of the sea, but there is seven times as much of it floating out of sight under the water.
This subconscious mind seems to be the portion most closely united with the body. It has its seat in the back parts of the brain, in the spinal6 cord and the greater nervous ganglia, such as the solar plexus. It is the portion of our mind which controls the activities of our body, all those miraculous7 things which went on before we first opened our eyes to the light, and which go on while we sleep, and never cease until we die. When we cut our finger and admit foreign germs to our blood, some mysterious power causes millions of our blood corpuscles to be rushed to this spot, to destroy and devour8 the invading enemy. We do not know how this is done, but it is an intelligent act, measured and precisely9 regulated, as much so as a railroad time-table. When the supply of nourishment10 in the body becomes low, something issues a notice by way of our stomach, which we call hunger; when we take food into the stomach, something pours out the gastric11 juice to digest it; when this digested food is prepared and taken up in the blood stream, something decides what portion of it shall be turned into muscle, what into brain cells, what into hair, what into finger nails. Sometimes, of course, mistakes are made and we have diseases. But for the most part all this infinitely12 intricate process goes on day and night without a hitch13, and it is all the work of what we might call "the mind of the body."
And just as our material bodies are the product of an age-long process of development repeated in embryo14 by every individual, so is this mental life a product of long development, and carries memories of this far-off process. In our instincts there dwells all the past, not merely of the human race, but of all life, and if we should ever succeed in completely probing the subconscious mind and bringing it into our consciousness, it would be the same as if we were free to ramble15 about in all the past. Huxley set forth16 the fact that all the history of evolution is told in a piece of chalk; and we probably do not exaggerate in saying that all the history of the universe is in the subconscious mind of every human being. When the partridge which has just come out of the egg sees the shadow of the hawk17 flit by and crouches18 motionless as a leaf, the partridge is not acting19 upon any knowledge which it has acquired in the few minutes since it was hatched. It is acting upon a knowledge impressed upon its subconscious mind by the experience of millions of partridges, perhaps for tens of thousands of years. When the physician lifts the newly born infant by its ankle and spanks20 it to make it cry, the physician is using his conscious reason, because he has learned from previous experience, or has been taught in the schools that it is necessary for the child's breathing apparatus21 to be instantly cleared. But when the child responds to the spanking22 with a yell, it is not moved by reasoned indignation at an undeserved injury; it is following an automatic reaction, as a result of the experience of infants in the stone age, experience which in some obscure way has been registered and stored in the infant cerebellum.
Science is now groping its way through this underworld of thought. Obviously we should have here a most powerful means of influencing the body, if by any chance we could control it. We are continually seeking in medical and surgical23 ways to stimulate24 or to retard25 activities of the body, which are controlled entirely26 by this subconscious mind. If we are suffering intense pain in a joint27, we put on a mustard plaster, what we call a counter-irritant, to trouble the skin and draw the congested blood away from the place of the pain. On the other hand, we may stimulate the functions of the intestines28 by the application of hot fomentations, to bring the blood more actively29 to that region. But if by any means we could make clear our wishes to the subconscious mind, we should be dealing30 with headquarters, and should get quicker and more permanent results.
Can we by any possibility do this? To begin with, let me tell you of a simple experiment that I have witnessed. I once knew a man who had learned to control the circulation of his blood by his conscious will. I have seen him lay his two hands on the table, both of the same color, and without moving the hands, cause one hand to turn red and the other to turn pale. And, obviously, so far as this man is concerned, the problem of counter-irritants has been solved. He is a mental mustard plaster.
And what was done by this man's own will can be done to others in many ways. The most obvious is a device which we call hypnotism. This is a kind of sleep which affects only the conscious control of the body, but leaves all the senses awake. In this hypnotic sleep or "trance" we discover that the subconscious mind is a good deal like the Henry Dubb of the Socialist31 cartoons; it is faithful and persistent32, very strong in its own limited field, but comically credulous33, willing to believe anything that is told it, and to take orders from any one who climbs into the seat of authority. You have perhaps attended one of the exhibitions which traveling hypnotists are accustomed to give in country villages. You have seen some bumpkin brought upon the stage and hypnotized, and told that he is in the water and must swim for his life, or that he is in the midst of a hornets' nest, or that his trousers are torn in the seat—any comical thing that will cause an audience to howl with laughter.
These facts were first discovered nearly a hundred and fifty years ago by a French doctor named Mesmer. He was a good deal of a charlatan34, and would not reveal his secrets, and probably the scientific men of that time were glad to despise him, because what he did was so new and strange. There is a certain type of scientific mind which sits aloft on a throne with a framed diploma above its head, and says that what it knows is science and what it does not know is nonsense. And so "mesmerism" was left for the quacks35 and traveling showmen. But half a century later a French physician named Liébault took up this method of hypnotism, without all the fakery that had been attached to it. He experimented and discovered that he could cure not merely phobias and manias36, fixed37 ideas, hysterias and melancholias; he could cure definite physical diseases of the physical body, such as headache, rheumatism38, and hemorrhage. Later on two other physicians, Janet and Charcot, developed definite schools of "psychotherapy." They rejected hypnotism as in most cases too dangerous, but used a milder form which is known as "hypnoidization." You would be surprised to know how many ailments39 which baffle the skill of medical men and surgeons yield completely to a single brief treatment by such a mental specialist.
All that is necessary is some method to tap the subconscious mind. In many cases the subconsciousness40 knows what is the matter, and will tell at once—a secret that is completely hidden from the consciousness. For example, a man's hands shake; they have been shaking for years, and he has no idea why, but his subconscious mind explains that they first began to shake with grief over the death of his wife; also, the subconscious mind meekly41 and instantly accepts the suggestion that the time for grief is past, and that the hands will never shake again.
Or here is a woman who has become convinced that worms are crawling all over her. Everything that touches her becomes a worm, even the wrinkles in her dress are worms, and she is wild with nervousness, and of course is on the way to the lunatic asylum42. She is hypnotized and sees the operator catching43 these worms one by one and killing44 them. She is told that he has killed the last, but she insists, "No, there is one more." The operator clutches that one, and she is perfectly45 satisfied, and completely cured. Her husband writes, expressing his relief that he no longer has to "sleep every night in a fish pond." This instance with many others is told by Professor Quackenbos in his book, "Hypnotic Therapeutics."
Among the most powerful means to influence the subconscious personality is religious excitement. Religion has come down to us from ancient times, and its fears and ecstasies46 are a part of our instinctive47 endowment. Those who can sway religious emotions can cure disease, not merely fixed ideas, but many diseases which appear to be entirely physical, but which psycho-analysis reveals to be hysterical48 in nature. Of course these religious persons who heal by laying on of hands or by purely49 mental means deny indignantly that they are using hypnotism or anything like it. I am aware that I shall bring upon myself a flood of letters from Christian50 Scientists if I identify their methods of curing with "animal magnetism51" and "manipulation," and other devices of the devil which they repudiate52. All I can say is that their miracles are brought about by affecting the subconscious mind; there is no other way to bring them about, and for my part I cannot see that it makes a great difference whether the subconscious mind is affected53 by a hand laid on the forehead, or by a hand waved in the air, or by an incantation pronounced, or by a prayer thought in silence. If you can persuade the subconscious mind that God is operating upon it, that God is omnipotent54 and is directing this particular healing, that is the most powerful suggestion imaginable, and is the basis of many cures. But if in order to achieve this, it is necessary for me to persuade myself that I can find some meaning in the metaphysical moonshine of Mother Eddy—why, then, I am very sorry, but I really prefer to remain sick.
But such is not the case. You do not have to believe anything that is not true; you simply have to understand the machinery55 of the subconscious, and how to operate it. We are only beginning to acquire that knowledge, and we need an open mind, free both from the dogmatism of the medical men and the fanaticism56 of the "faith curists." A few years ago in London I met a number of people who were experimenting in an entirely open-minded way with mental healing, and I was interested in their ideas. I happened to be traveling on the Continent, and on the train my wife was seized by a very dreadful headache. She was lying with her head in my lap, suffering acutely, and I thought I would try an experiment, so I put my hand upon her forehead, without telling her what I was doing, and concentrated my attention with the greatest possible intensity57 upon her headache. I had an idea of the cause of it; I understood that headaches are caused by the irritation58 of the sensory59 nerves of the brain by fatigue60 poisons, or other waste matter which the blood has not been able to eliminate. I formed in my mind a vivid picture of what the blood would have to do to relieve that headache, and I concentrated my mental energies upon the command to her subconscious mind that it should perform these particular functions. In a few minutes my wife sat up with a look of great surprise on her face and said, "Why, my headache is gone! It went all at once!"
That, of course, might have been a coincidence; but I tried the experiment many times, and it happened over and over. On another occasion I was able to cure the pain of an ulcerated tooth; I was able to cure it half a dozen times, but never permanently61, it always returned, and finally the tooth had to come out. My wife experimented with me in the same way, and found that she was able to cure an attack of dyspepsia; but, curiously62 enough, she at once gave herself a case of dyspepsia—something she had never known in her life before. So now I will not allow her to experiment with me, and she will not allow me to experiment with her! But we are quite sure that people with psychic63 gifts can definitely affect the subconscious mind of others by purely mental means. We are prepared to believe in the miracles of the New Testament64, and in the wonders of Lourdes, as well as in the healings of the Christian Scientists and the New Thoughters, which cannot be disputed by any one who is willing to take the trouble to investigate. We can face these facts without losing our reason, without ceasing to believe that everything in life has a cause, and that we can find out this cause if we investigate thoroughly65.
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1
subconscious
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| n./adj.潜意识(的)，下意识(的) | |
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dwelling
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| n.住宅，住所，寓所 | |
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apparently
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| adv.显然地；表面上，似乎 | |
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simile
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| n.直喻，明喻 | |
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iceberg
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| n.冰山，流冰，冷冰冰的人 | |
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spinal
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| adj.针的，尖刺的，尖刺状突起的；adj.脊骨的，脊髓的 | |
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miraculous
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| adj.像奇迹一样的，不可思议的 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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nourishment
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| n.食物，营养品；营养情况 | |
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gastric
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| adj.胃的 | |
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infinitely
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| adv.无限地，无穷地 | |
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13
hitch
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| v.免费搭(车旅行)；系住；急提；n.故障；急拉 | |
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embryo
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| n.胚胎，萌芽的事物 | |
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ramble
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| v.漫步，漫谈，漫游；n.漫步，闲谈，蔓延 | |
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forth
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| adv.向前；向外，往外 | |
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hawk
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| n.鹰，骗子；鹰派成员 | |
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crouches
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| n.蹲着的姿势( crouch的名词复数 )v.屈膝，蹲伏( crouch的第三人称单数 ) | |
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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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spanks
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| v.用手掌打( spank的第三人称单数 ) | |
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apparatus
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| n.装置，器械；器具，设备 | |
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spanking
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| adj.强烈的，疾行的；n.打屁股 | |
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surgical
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| adj.外科的，外科医生的，手术上的 | |
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stimulate
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| vt.刺激，使兴奋；激励，使…振奋 | |
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retard
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| n.阻止，延迟；vt.妨碍，延迟，使减速 | |
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entirely
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| ad.全部地，完整地；完全地，彻底地 | |
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joint
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| adj.联合的，共同的；n.关节，接合处；v.连接，贴合 | |
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intestines
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| n.肠( intestine的名词复数 ) | |
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actively
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| adv.积极地，勤奋地 | |
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dealing
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| n.经商方法，待人态度 | |
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socialist
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| n.社会主义者；adj.社会主义的 | |
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persistent
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| adj.坚持不懈的，执意的；持续的 | |
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credulous
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| adj.轻信的，易信的 | |
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charlatan
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| n.骗子；江湖医生；假内行 | |
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quacks
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| abbr.quacksalvers 庸医，骗子(16世纪习惯用水银或汞治疗梅毒的人)n.江湖医生( quack的名词复数 )；江湖郎中；（鸭子的）呱呱声v.（鸭子）发出嘎嘎声( quack的第三人称单数 ) | |
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manias
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| n.（mania的复数形式） | |
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fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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rheumatism
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| n.风湿病 | |
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ailments
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| 疾病（尤指慢性病），不适( ailment的名词复数 ) | |
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subconsciousness
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| 潜意识；下意识 | |
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meekly
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| adv.温顺地，逆来顺受地 | |
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asylum
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| n.避难所，庇护所，避难 | |
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catching
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| adj.易传染的，有魅力的，迷人的，接住 | |
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killing
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| n.巨额利润；突然赚大钱，发大财 | |
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perfectly
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| adv.完美地，无可非议地，彻底地 | |
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46
ecstasies
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| 狂喜( ecstasy的名词复数 )； 出神； 入迷； 迷幻药 | |
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instinctive
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| adj.(出于)本能的；直觉的；(出于)天性的 | |
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hysterical
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| adj.情绪异常激动的，歇斯底里般的 | |
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purely
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| adv.纯粹地，完全地 | |
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Christian
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| adj.基督教徒的；n.基督教徒 | |
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51
magnetism
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| n.磁性，吸引力，磁学 | |
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52
repudiate
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| v.拒绝，拒付，拒绝履行 | |
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affected
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| adj.不自然的，假装的 | |
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omnipotent
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| adj.全能的，万能的 | |
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machinery
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| n.(总称)机械，机器；机构 | |
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fanaticism
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| n.狂热，盲信 | |
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intensity
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| n.强烈，剧烈；强度；烈度 | |
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irritation
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| n.激怒，恼怒，生气 | |
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sensory
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| adj.知觉的，感觉的，知觉器官的 | |
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fatigue
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| n.疲劳，劳累 | |
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permanently
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| adv.永恒地，永久地，固定不变地 | |
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curiously
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| adv.有求知欲地；好问地；奇特地 | |
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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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testament
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| n.遗嘱；证明 | |
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thoroughly
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| adv.完全地，彻底地，十足地 | |
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