THE SUBLIMINAL SELF.
While the previous pages of this work were in the press, I received
and read a very interesting and able Book, entitled, "Telepathy and
the Subliminal Self, or an account of recent investigations regarding
Hypnotism, Automatism, Dreams, Phantoms, and related phenomena," by R.
OSGOOD MASON, A.M., Fellow of the New York Academy of Medicine. Dr.
MASON, on the whole, may be said to follow HARTMANN, since he places
Thaumaturgy, or working what have been considered as wonders,
miracles, and the deeds of spiritualists, on the evolutionary or
material basis. He is also far less superstitious or prone to seek the
miraculous and mysterious for its own sake, than his predecessors
in _occulta_, and limits his beliefs to proofs sustained by good
authority. He recognizes a second, or what he calls a subliminal Self,
the Spirit of our Soul, acting independently of Waking Conscious
Judgment, a mysterious _alter ego_, which has marvelous power.
This second or inner self I have also through this work of mine
recognized as a reality, though it is, like the self-conscious soul,
rather an aggregate than a distinct unity. Thus we may for convenience
sake speak of the Memory, when there are in fact millions of memories,
since every image stored away in the brain is one, and the faculty of
revising them for the use of the waking soul, is certainly apart from
the action of bringing them into play in dreams. In fact if we regard
the action of all known faculties, we might assume with the Egyptians
that man had not merely eight distinct souls, but eighty, or even a
countless number. And as the ancients, knowing very little about
mental action, classed it all as one soul, so we may call that which
is partially investigated and mysterious, a second or inner "soul,"
spirit, or subliminal self--that is to say provisionally, till more
familiar with its nature and relations.
DR. MASON, to his credit be it said, has not accepted for Gospel,
as certain French writers have done, the tricks of self-confessed
humbugs. He has only given us the cream of the most strictly attested
cases, as related by French scientists and people of unquestioned
veracity. And yet admitting that in every instance the witness
sincerely believed that he or she spoke the truth, the aggregate is so
far from confirming the tales told, that consideration and comparison
would induce very grave doubt. Thus, who could have been more sincere,
purely honest or pious than JUSTINUS KERNER, whom I knew personally,
SWEDENBORG, ESCHENMAYER and all of their school? Yet how utterly
irreconciliable are all their revelations!
Therefore, while I have cited illustration and example as affording
unproved or hearsay evidence, I, in fact, decidedly reject not only
all tradition, as proof on occult subjects, but all assertion from any
quarter, however trustworthy, asking the reader to believe in nothing
which he cannot execute and make sure unto himself. Tradition and
testimony are very useful to supply ideas or theories, but to actually
_believe_ in anything beyond his experience a man should take
sufficient interest in it to _prove_ it by personal experiment. And,
therefore, as I have already declared, I not only ask, but hope that
no reader will put faith in anything which I have alleged or declared,
until he has fully and fairly proved it to be true in his own person.
The history of true culture, truth, or progress has been that of doubt
or disbelief in all which cannot be scientifically proved or made
manifest to sensation and reflection, and even in this the most
scrupulous care must be exercised, since our senses often deceive us.
Therefore, in dealing with subjects which have undeniably been made
the means of deceit and delusion thousands of times to one authentic
instance, it is not well to accept testimony, or any kind of evidence,
or proof, save that which we can establish for ourself. The day is not
yet, but it is coming, when self-evidence will be claimed, and
granted, as to all human knowledge, and the sooner it comes the better
will it be for the world.
But I would be clearly understood as declaring that it is only as
regards making up our minds to absolute faith in what involves what
may be called our mental welfare, which includes the most serious
conduct of life, that I would limit belief to scientific proof. As an
example, I will cite the very interesting case of the hypnotic
treatment of a patient by DR. VOISIN, and as given by MASON.
"In the summer of 1884, there was at the Salpètrière a young woman of
a deplorable type, Jeanne S----, who was a criminal lunatic, filthy,
violent, and with a life history of impurity and crime. M. Auguste
Voisin, one of the physicians of the staff, undertook to hypnotize
her, May 31. At that time she was so violent that she could only be
kept quiet by a straight-jacket and the constant cold douche to her
head. She would not look at M. Voisin, but raved and spat at him. He
persisted, kept his face near and opposite to hers, and his eyes
following hers constantly. In ten minutes she was in a sound sleep,
and soon passed into a somnambulistic condition. The process was
repeated many days, and she gradually became sane while in the
hypnotic condition, but still raved when she woke.
"Gradually then she began to accept hypnotic suggestion, and would
obey trivial orders given her while asleep, such as to sweep her room,
then suggestions regarding her general behavior; then, in her hypnotic
condition, she began to express regret for her past life, and form
resolutions of amendment to which she finally adhered when she awoke.
Two years later she was a nurse in one of the Paris hospitals, and her
conduct was irreproachable. M. Voisin has followed up this case by
others equally striking."
This is not only an unusually well authenticated instance, but one
which seems to carry conviction from the manner of narration. Yet it
would be absurd to declare that the subject neither deceived herself
nor others, or that the doctor made no mistakes either in fact or
involuntarily. The whole is, however, extremely valuable from its
_probability_, and still more from its suggesting experiment in a much
more useful direction than that followed in the majority of cases
recorded in most books, which, especially in France, seem chiefly to
have been conducted from a melodramatic or merely medical point of
view. Very few indeed seem to have ever dreamed that a hypnotized
subject was anything but a being to be cured of some disorder,
operated on without pain, or made to undergo and perform various
tricks, often extremely cruel, silly, and wicked--the main object of
all being to advertise the skill of the operator. In fact, if it were
to be accepted that the main object of hypnotism is to repeat such
experiments as are described in most of the French works on the
subject, humanity and decency would join in prohibiting the practice
of the art altogether. These books point out and make clear in the
minutest manner, how every kind of crime can be committed, and the
mind brought to regard all that is evil as a matter of course. The
making an innocent person attempt to commit a murder or steal is among
the most usual experiments; while, on the contrary, any case like that
of the reform of Jeanne S---- is either very rare, or else is treated
simply as a proof of the skill of some _medico_. The fact that if the
successes which are recorded are _true_, there exists a _stupendous_
power by means of which the average morality and happiness of mankind
can be incredibly advanced and sustained, and Education, Art in every
branch, and, in a word, all Culture be marvelously developed on a far
more secure basis than in the old systems, does not seem to have
occurred to any of those who possessed, as it were, gold, without
having the least idea of its value or even its qualities.
Happiness in the main is a pleasant, contented condition of the mind,
that is to say, "a state of mind." To be perfect, as appears from an
enlarged study of all things or phenomena in their relations (since
every part must harmonize with the whole), this happiness implies duty
and altruism, every whit as much as self-enjoyment. This agrees with
and results from scientific experience. Under the old _a priori_
psychologic system, _selfishness_ (which meant that every soul was to
be chiefly or solely concerned in saving itself, guided by hope of
reward and fear of punishment), it was naturally the basis of
morality.
Now, accepting the definition of Happiness as a state of mind under
certain conditions, it follows that it can be realized to a great
degree, and in all cases to some degree, firstly by forethought or
carefully defining what it is or what we desire, and secondly by
making a fixed idea by simple, well-nigh mechanical means, without any
resource to _les grands môyens_. According to the old and now rapidly
vanishing philosophy, this was to be effected by sublime morality,
prayer, or adjuration of supernatural beings and noble heroism, but
what is here proposed is much humbler, albeit more practical. Reading
immortal poetry or prose is indeed a splendid power, but to learn the
letters of the alphabet, and to spell, is very simple and unpoetic,
yet far more practical. What I have described has been the mere dull
rudiments. It is most remarkable that the world has always known that
the art of RAFFAELLE, MICHAEL ANGELO, and ALBERT DURER was based, like
that of the greatest musicians, on extensive rudimentary study, and
yet has never dreamed that what far surpasses all art in every way,
and even includes the desire for it, may all proceed from, or be
developed by, a process which is even easier than those required for
the lesser branches.
He who can control his own mind by an iron will, and say to the
Thoughts which he would banish, "Be ye my slaves and begone into outer
darkness," or to Peace "Dwell with me forever, come what may," _and be
obeyed_, that man is a mighty magician who has attained what is worth
more than all that Earth possesses. Absolute self-control under the
conditions before defined--since our happiness to be true must agree
with that of others--is absolutely essential to happiness. There can
be no greater hero than the man who can conquer himself and think
exactly as he pleases. That which annoys, tempts, stirs us to being
irritable, wicked, or mean, is an aggregate of evil thoughts or images
received by chance or otherwise into the memory, developed there into
vile unions, and new forms like coalescing animalcule, and so powerful
and vivid or objective do they become that men in all ages have given
them a real existence as evil spirits.
Every sane man living, can if he _really_ desires it, obtain complete
absolute command of himself, exorcise these vile demons and bring in
peace instead, by developing with determination the simple process
which I have described. I have found in my own experience a fierce
pleasure in considering obnoxious and pernicious Thoughts as imps or
demons to be conquered, in which case Pride and even Arrogance become
virtues, even as poisons in their place are wholesome medicines. Thus,
he who is haunted with the fixed idea, even well nigh to monomania,
that he will never give way to ill temper, that nothing shall disturb
his equanimity, need not fear evil results any more than the being
haunted by angels. Now we can all have fixed or haunting ideas, on any
subject which we please to entertain--but the idea to create good and
beneficent haunting has not, that I am aware, been suggested by
philosophers.
That mental influence can be exerted hypnotically most directly and
certainly by one person upon another is undeniable, but this requires,
firstly, a susceptible subject, or only one person in three or
four, and to a degree a specially gifted operator, and very often
"heaven-sent moments."
"However greatly mortals may require it,
All cannot go to Corinth who desire it."
But forethought, self-suggestion, and the bringing the mind to dwell
continuously on a subject are absolutely within the reach of all who
have any strength of mind whatever, without any aid. Those of feebler
ability yield, however, all the more readily (as in the case of
children) to the influence of others or of hypnotism by a master.
Therefore, either subjectively or with assistance, most human beings
can be morally benefited to a limitless degree, "morally" including
intellectually.
We often hear it said of a person that he or she would do well or
succeed if that individual had "application." Now, as Application,
or "sticking to it," or perseverance in earnest faith, is the main
condition for success in all that I have discussed, I trust that it
will be borne in mind that the process indicated provides from
the first lesson or experiment for this chief requisite. For the
_fore-thinking_ and hypnotizing our minds to be in a certain state or
condition all the next day, by what some writers, such as HARTMANN,
treat as magical process--but which is just so much magical as the use
of an electrical machine--is simply a beginning in Attention and
Perseverance.
"So, like a snowball rolled in falling snow,
It gathers size as it doth onward go."
When we make a wish or will, or determine that in future after awaking
we shall be in a given state of mind, we also include Perseverance for
the given time, and as success supposes repetition in all minds, it
follows that Perseverance will be induced gradually and easily.
And here I may remark that while all writers on ethics, duty or
morals, cry continually "Be persevering, be honest, be enterprising,
exert your will!" and so on, and waste thousands of books in
illustrating the advantages of all these fine things, there is not one
who tells us _how_ to practically execute or do them. To follow the
hint of a quaint Sunday School picture, they show us a swarm of Bees,
with hive and honey, but do not tell us how to catch _one_. And yet a
man may be anything he pleases if he will by easy and simple practice
as I have shown, make the conception habitual. I do not tell you as
these good folk do, how to go about it nobly, or heroically, or
piously; in fact, I prescribe a method as humble as making a fire, or
a pair of shoes, and yet in very truth and honor I have profited far
more by it than I ever did from all the exhortations which I ever have
read.
Now there are many men who are not so bad in themselves in reality,
but who are so haunted by evil thoughts, impulses, and desires, that
they, being taught by the absurd old heathenish psychology that the
"soul" is all one spiritual entity, believe themselves to be as wicked
as Beelzebub could wish, when, in fact, these sins are nothing but
evil weeds which came into the mind as neglected seeds, and grew apace
from sheer carelessness. Regarding them in the light, as one may say,
of bodily and material nuisances, or a kind of vermin, they can be
extirpated by the strong hand of Will, much more easily than under the
old system, whereby they were treated with respect and awe as MILTON
hath done (and most immorally too), DANTE being no better; and they
would both have exerted their gigantic intellects to better purpose
by showing man how to conquer the devil, instead of exalting and
exaggerating his stupendous power and showing how, as regards Humanity
(for which expressly the Universe, including countless millions of
solar systems, was created), Satan has by far the victory, since he
secures the majority of souls. For saying which thing a holy bishop
once got himself into no end of trouble.
I say that he who uses his will can crush and drive out vile haunting
thoughts, and the more rudely and harshly he does it the better. In
all the old systems, without exception, they are treated with far too
much respect and reverence, and no great wonder either, since they
were regarded as a great innate portion of the soul. Whether to be
cleared out by the allopathic exorcism, or the gentler homoepathic
prayer, the patient never relied on himself. There is a fine Italian
proverb in the collection of GUILLO VARRINO, Venice 1656, which
declares that _Buona volontà supplice à facolta_--"strong will ekes
out ability"--and before the Will (which the Church has ever weakened
or crushed) no evil instincts can hold. The same author tells us that
"The greatest man in the world is he who can govern his own will,"
also, "To him who wills naught is impossible." To which I would add
that "Whoever chooses to have a will may do so by culture," or by ever
so little to begin with. Nay, I have no doubt that in time there will
be societies, schools, churches, or circles, in which the Will shall
be taught and applied to all moral and mental culture.
He who wills it sincerely can govern his Will, and he who can govern
his Will is a thousand times more fortunate than if he could govern
the world. For to govern the Will is to be without fear, superior and
indifferent to all earthly follies and shams, idols, cants and
delusions, it is to be lord of a thousand isles in the sea of life,
and absolutely greater than any living mortal, as men exist. Small
need has that man to heed what his birth or station in society may be
who has mastered himself with the iron will; for he who has conquered
death and the devil need fear no shadows.
He who masters himself by Will has attained to all that is best and
noblest in Stoicism, Epicureanism, Christianity, and Agnosticism; if
the latter be understood not as doubt, but free Inquiry, and could men
be made to feel what all this means and what power it bestows, and how
easily it really is to master it, we should forthwith see all humanity
engaged in the work.
It has been declared by many in the past in regard to schooling their
minds to moral and practical ends that, leading busy lives, they had
not time to think of such matters. But I earnestly protest that it is
these very men of all others who most require the discipline which I
have taught, and it is as easy for them as for anybody; as it, indeed,
ought to be easier, yes, and far more profitable. For the one who
leads by fortune a quiet life of leisure can often school himself
without a system, while he who toils amid anxious thoughts and with
every mental power severely taxed, will find that he can do his work
_far_ more easily if he determines that he _will_ master it. The
amount of mental action which lies dormant in us all is illimitable
and it can all be realized by the hypnotism of Will.