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DUALITY AND SUGGESTION.

The Doctrine of the Trinity of Man. - The Greek Philosophy. The Early Christian Fathers. - Hermetic Philosophy. - Swedenborg. - Duality in Modern Philosophy." Objective" and 'Subjective" "Minds. Their Distinctive Differences and Modes of Operation. -The Subjective Mind a Distinct Entity.-Illustrations from Hypnotism.-Suggestion. - Auto-Suggestion. Universality of the Law of Suggestion.

THE broad idea that man is endowed with a dual mental organization is far from being new. The essential truth of the proposition has been recognized by philosophers of all ages and nations of the civilized world. That man is a trinity, made up of " body, soul, and spirit," was a cardinal tenet in the faith of many ancient Greek philosophers, who thus clearly recognized the dual character of man's mental or spiritual organization. Plato's idea of terrestrial man was that he is a "trinity of soul, soul-body, and earth-body." The mystic jargon of the Hermetic philosophers discloses the same general idea. The "salt, sulphur, and mercury" of the ancient alchemists doubtless refers to man as being composed of a trinity of elements. The early Christian Fathers confidently proclaimed the same doctrine, as is shown in the writings of Clement, Origen, Tatian, and other early exponents of Christian doctrine.

Indeed, it may be safely assumed that the conception of this fundamental truth was more or less clearly defined in the minds of all ancient philosophers, both Christian and pagan. It is the basis of their conception of God as a Trinity in his personality, modes of existence, and manifes

tations, a conception of which Schelling says: "The philosophy of mythology proves that a trinity of divine potentialities is the root from which have grown the religious ideas of all nations of any importance that are known to us."

In later times, Swedenborg, believing himself to be divinely inspired, declared that "There appertain to every man an internal man, a rational man, and an external man, which is properly called the natural man." Again, he tells us that there are three natures, or degrees of life, in man, "the natural, the spiritual, and the celestial."

Of modern writers who accept the dual theory, Professor Wigan, Dr. Brown-Séquard, and Professor Proctor are notable examples. Numerous facts are cited by these writers, demonstrating the broad fact of duality of mind, although their theory of causation, based on cerebral anatomy, will not bear a moment's examination in the light of the facts of hypnotic science.

1

In more recent years 1 the doctrine of duality of mind is beginning to be more clearly defined, and it may now be said to constitute a cardinal principle in the philosophy of many of the ablest exponents of the new psychology.

Thousands of examples might be cited to show that in all the ages the truth has been dimly recognized by men of all civilized races and in all conditions of life. Indeed, it may be safely predicated of every man of intelligence and refinement that he has often felt within himself an intelligence not the result of education, a perception of truth independent of the testimony of his bodily senses.

It is natural to suppose that a proposition, the substantial correctness of which has been so widely recognized, must not only possess a solid basis of truth, but must, if clearly understood, possess a veritable significance of the utmost importance to mankind.

Hitherto, however, no successful attempt has been made

1 Since the above was written, Du Prel's able and interesting work, entitled "The Philosophy of Mysticism," has appeared, in which the dual theory is demonstrated beyond question by reference to the phenomena of dreams.

It is

to define clearly the nature of the two elements which constitute the dual mind; nor has the fact been recognized that the two minds possess distinctive characteristics. a fact, nevertheless, that the line of demarcation between the two is clearly defined; that their functions are essentially unlike; that each is endowed with separate and distinct attributes and powers; and that each is capable, under certain conditions and limitations, of independent action.

For want of a better nomenclature, I shall distinguish the two by designating the one as objective, and the other as subjective. In doing so the commonly received definitions of the two words will be slightly modified and extended; but inasmuch as they more nearly express my exact meaning than any others that occur to me, I prefer to use them rather than attempt to coin new ones.

In general terms the difference between man's two minds may be stated as follows:

The objective mind takes cognizance of the objective world. Its media of observation are the five physical senses. It is the outgrowth of man's physical necessities. It is his guide in his struggle with his material environment. Its highest function is that of reasoning.

The subjective mind takes cognizance of its environment by means independent of the physical senses. It perceives by intuition. It is the seat of the emotions, and the storehouse of memory. It performs its highest functions when the objective senses are in abeyance. In a word, it is that intelligence which makes itself manifest in a hypnotic subject when he is in a state of somnambulism.

In this state many of the most wonderful feats of the subjective mind are performed. It sees without the use of the natural organs of vision; and in this, as in many other grades, or degrees, of the hypnotic state, it can be made, apparently, to leave the body, and travel to distant lands and bring back intelligence, oftentimes of the most exact and truthful character. It also has the power to read the thoughts of others, even to the minutest details; to read the contents of sealed envelopes and of closed books. In short, it is the subjective mind that possesses what is popularly

designated as clairvoyant power, and the ability to apprehend the thoughts of others without the aid of the ordinary, objective means of communication.

In point of fact, that which, for convenience, I have chosen to designate as the subjective mind, appears to be a separate and distinct entity; and the real distinctive difference between the two minds seems to consist in the fact that the "objective mind " is merely the function of the physical brain, while the "subjective mind" is a distinct entity, possessing independent powers and functions, having a mental organization of its own, and being capable of sustaining an existence independently of the body. In other words, it is the soul. The reader would do well to bear this distinction clearly in mind as we proceed.

One of the most important, as well as one of the most striking, points of difference between the two minds, relates to the subject of suggestion. It is in this that the researches of the modern hypnotists give us the most important aid. Whether we agree with the Paris school in giving to suggestion a secondary place among the causes of hypnotic phenomena, or with the Nancy school in ascribing all the phenomena to the potentiality of suggestion, there can be no doubt of the fact that when suggestion is actively and intelligently employed, it is always effective. The following propositions, therefore, will not be disputed by any intelligent student of hypnotism:

1. That the objective mind, or, let us say, man in his normal condition, is not controllable, against reason, positive knowledge, or the evidence of his senses, by the suggestions of another.

2. That the subjective mind, or man in the hypnotic state, is unqualifiedly and constantly amenable to the power of suggestion.

That is to say, the subjective mind accepts, without hesitation or doubt, every statement that is made to it, no matter how absurd or incongruous or contrary to the objective experience of the individual. If a subject is told that he is a dog, he will instantly accept the suggestion, and, to the limit of physical possibility, act the part

suggested. If he is told that he is the President of the United States, he will act the part with wonderful fidelity to life. If he is told that he is in the presence of angels, he will be profoundly moved to acts of devotion. If the presence of devils is suggested, his terror will be instant, and painful to behold. He may be thrown into a state of intoxication by being caused to drink a glass of water under the impression that it is brandy; or he may be restored to sobriety by the administration of brandy, under the guise of an antidote to drunkenness. If told that he is in a high fever, his pulse will become rapid, his face flushed, and his temperature increased. In short, he may be made to see, hear, feel, smell, or taste anything, in obedience to suggestion. He may be raised to the highest degree of mental or physical exaltation by the same power, or be plunged by it into the lethargic or cataleptic condition, simulating death.

These are fundamental facts, known and acknowledged by every student of the science of hypnotism. There is another principle, however, which must be mentioned in this connection, which is apparently not so well understood by hypnotists generally. I refer to the phenomenon of auto-suggestion. Professor Bernheim and others have recognized its existence, and its power to modify the results of experiments in one class of hypnotic phenomena, but apparently have failed to appreciate its full significance. It is, in fact, of coextensive importance with the general principle, or law, of suggestion, and is an essential part of it. It modifies every phenomenon, and sometimes seems to form an exception to the general law. Properly understood, however, it will be seen, not only to emphasize that law, but to harmonize all the facts which form apparent exceptions to it.

The two minds being possessed of independent powers and functions, it follows as a necessary corollary that the subjective mind of an individual is as amenable to the control of his own objective mind as to the objective mind of another. This we find to be true in a thousand ways. For instance, it is well known that a person cannot be hypno