Excerpt: In point of fact, that which, for convenience, I have
chosen to designate as the subjective mind, appears to be a
separate and distinct entity; and the real distinctive difference
between the two minds seems to consist in the fact that the
"objective mind" is merely the function of the physical brain,
while the "subjective mind" is a distinct entity, possessing
independent powers and functions, having a mental organization of
its own, and being capable of sustaining an existence independently
of the body. In other words, it is the soul. The reader would do
well to bear this distinction clearly in mind as we proceed. One of
the most important, as well as one of the most striking, points of
difference between the two minds, relates to the subject of
suggestion. It is in this that the researches of the modern
hypnotists give us the most important aid. Whether we agree with
the Paris school in giving to suggestion a secondary place among
the causes of hypnotic phenomena, or with the Nancy school in
ascribing all the phenomena to the potentiality of suggestion,
there can be no doubt of the fact that when suggestion is actively
and intelligently employed, it is always effective. The following
propositions, therefore, will not be disputed by any intelligent
student of hypnotism: 1. That the objective mind, or, let us say,
man in his normal condition, is not controllable, against reason,
positive knowledge, or the evidence of his senses, by the
suggestions of another. 2. That the subjective mind, or man in the
hypnotic state, is unqualifiedly and constantly amenable to the
power of suggestion. That is to say, the subjective mind accepts,
without hesitation or doubt, every statement that is made to it, no
matter how absurd or incongruous or contrary to the objective
experience of the individual. If a subject is told that he is a
dog, he will instantly accept the suggestion, and, to the limit of
physical possibility, act the part suggested. If he is told that he
is the President of the United States, he will act the part with
wonderful fidelity to life. If he is told that he is in the
presence of angels, he will be profoundly moved to acts of
devotion. If the presence of devils is suggested, his terror will
be instant, and painful to behold. He may be thrown into a state of
intoxication by being caused to drink a glass of water under the
impression that it is brandy; or he may be restored to sobriety by
the administration of brandy, under the guise of an antidote to
drunkenness. If told that he is in a high fever, his pulse will
become rapid, his face flushed, and his temperature increased. In
short, he may be made to see, hear, feel, smell, or taste anything,
in obedience to suggestion. He may be raised to the highest degree
of mental or physical exaltation by the same power, or be plunged
by it into the lethargic or cataleptic condition, simulating death.
These are fundamental facts, known and acknowledged by every
student of the science of hypnotism. There is another principle,
however, which must be mentioned in this connection, which is
apparently not so well understood by hypnotists generally. I refer
to the phenomenon of auto-suggestion. Professor Bernheim and others
have recognized its existence, and its power to modify the results
of experiments in one class of hypnotic phenomena, but apparently
have failed to appreciate its full significance. It is, in fact, of
coextensive importance with the general principle, or law, of
suggestion, and is an essential part of it. It modifies every
phenomenon, and sometimes seems to form an exception to the general
law. Properly understood, however, it will be seen, not only to
emphasize that law, but to harmonize all the facts which form
apparent exceptions to it.
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