Not the least remarkable of the powers of the subjective mind is its apparently 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 unaware, 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 innate, and that by this means only progress 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 ancestry by making for the first pond they see in spite of the astonished remonstrances 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 rapport; the possibilities of its influence cannot be ignored. Is it surprising, when we realize the range, scope and complexity 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 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 fidelity to life. The suggestion of pursuing devils will send him into a lively terror. He will become intoxicated 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 made to see, smell, hear, or feel anything in obedience 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 sufficiently strong autosuggestions to defend him against the violation of his most tenacious principles. If, for instance, a hypnotic subject is conscientiously 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 repulsive to the disposition [of an individual], the stronger is his resistance. Habit and education play a large part here; it is generally very difficult to suggest anything opposed to the confirmed habits of the subject.
"For instance, suggestions are made with success to a devout Catholic, but directly the suggestion conflicts with his creed 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 postures, 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 awakened when a suggestion displeased 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 virtuous 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 and convictions are, the stronger the autosuggestion will be, and relatively 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 alluded only to suggestion applied during hypnosis; it should be remembered, however, that it is now a settled principle of psychotherapeutics that suggestion also operates, and from a therapeutic point of view is sometimes more efficacious, in the normal waking or sleeping condition; though in the latter case, without complete amenability, 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 potency 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 these, such as fear and other violent emotions, effectually preclude 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]