The Law of Psychic Phenomena / A working hypothesis for the systematic study of hypnotism, spiritism, mental therapeutics, etc.

by Thomson Jay Hudson

The sceptic will doubtless interpose the objection that the damsel could not have been dead, but that it was merely a case of suspended animation. To this the reply is, first, that it is claimed by the Eastern adepts that as long as the vital organs of the body are perfect, it is always possible to compel the soul to return to its habitation. It is certain that there are many apparently well-authenticated instances of the performance of the feat even in the Western hemisphere. The second and most pertinent reply is that the evidential value of the case is just as great, supposing it to have been a case of suspended animation. The point is that Jesus could not have taken the course he did if he had not been in full possession of the knowledge of the laws pertaining to mental therapeutics. This one case is demonstrative, first, that he perfectly understood the laws of telepathy; and secondly, that he fully understood the law of suggestion. Indeed, Jesus was the first discoverer of that law, for the word faith is an epitome of the whole law of suggestion. In short, the internal evidence of the exact truth of this narrative is demonstrative, in view of what is now known of the laws of mental healing. For, in his day, no one but he knew enough about those laws to enable him to carry out the minute details of the process; and, a fortiori, no one could have written the narrative in the absence of an exemplar.

There are two other points embraced in the last paragraph of the narrative which must not be overlooked.

"And he charged them straitly that no man should know it; and commanded that something should be given her to eat."

The injunction of secrecy contained in the first part of the paragraph was often laid upon those whom he healed. "See thou tell no man" was an injunction which was often repeated by him in the course of his career as a healer of the sick, and it still further illustrates his wonderful knowledge of the science of mental therapeutics. The reason for so charging his beneficiaries has only recently been discovered. It is this: When a person is suddenly healed by mental processes, it becomes a matter of the first importance that he should not talk on the subject in public, or to persons who are sceptical. The reason is that sceptical persons are apt to dispute the facts or to ridicule the idea of healing by such processes. They often say to a patient: "You have been cured by exciting your imagination, and the disease will return as soon as the excitement is over." This constitutes a suggestion which must act unfavorably, and it often causes the patient to look for the predicted return of the disease. His fears are aroused by imperceptible degrees; and if the suggestion is persisted in, the fears will eventually be realized. A person must needs be well grounded in the faith, and well versed in the science, to resist the insidious influence of an unfavorable suggestion constantly reiterated by his sceptical friends. It is, therefore, of the highest importance that the injunction of Christ should be observed. That he did not utter those words idly, and without a full knowledge of the principles involved, cannot be doubted.

"And he commanded that something should be given her to eat." These words show merely that he did not despise the ordinary means of imparting vigor to the wasted frame. As we have remarked in a former chapter, he did not hesitate to employ material remedies in connection with, and auxiliary to, his occult power. The mental healers of to-day would do well to profit by the example of the Master, especially when their patients are new to the faith, or, from any cause, refractory.

Taken as a whole, the narrative of the raising of Jairus' daughter from the dead conveys the best lesson in mental therapeutics which has ever been given to mankind. No mental healer of this day, even though he may be thoroughly versed in all the discoveries of modern science relating to mental therapeutics, could make it more complete.

Again I repeat that no man who lived in the days of Christ could have written that narrative except under the inspiration of literal truth. The scientific knowledge necessary for the production of a fictitious narrative corresponding to that did not exist in the minds of men previous to this, the last quarter of the nineteenth century. Up to this time the knowledge of the scientific principles involved was confined to one man,—Christ Jesus.

It is noteworthy, in this connection, that Jesus was in the habit of healing by what is known at this day as "absent treatment;" that is, healing when at a distance from the patient, and without his knowledge. The healing of the nobleman's son at Capernaum is a striking example of this. The nobleman met Jesus at Cana, and besought him to heal his son, who was at the point of death. Without going near the patient, Christ said to the nobleman: "Go thy way; thy son liveth." It was afterwards ascertained that at the same hour the fever left the young man, and he recovered. The principles involved in absent treatment have been fully explained in another chapter, and will not be repeated here; I may remark, however, that the most perfect faith that can be obtained for therapeutic purposes is that which arises from a telepathic suggestion to the subjective mind of the patient, when he is objectively ignorant of the fact that anything is being done for him. It is evident that Jesus fully understood this law, as he did all the laws of mental therapeutics. The patient in this case was objectively ignorant of the effort made to heal him; he was, therefore, objectively passive, and no adverse auto-suggestion was possible. The father also was full of faith, or he would not have entreated Jesus in such earnest and pathetic terms to save his son. The conditions were therefore as perfect as possible for successful absent treatment.

The healing of the centurion's servant was a parallel case. It was on this occasion that Jesus declared, "I have not found so great faith, no, not in Israel."

It is needless to multiply instances to illustrate the fact that Jesus healed by the same law which prevails at this day,—the law of faith. It seems like arguing a self-evident proposition to show that he required that condition on the part of the patient to enable him to heal the sick or to do any mighty work. He never pretended to be able to dispense with that condition, or to be superior to the law which he proclaimed to the world. When he said anything about it he always gave the patients to understand that it was through faith that they were made whole. The New Testament is full of such expressions as: "Thy faith hath made thee whole;" "According to your faith be it unto you;" "If thou canst believe, all things are possible to him that believeth;" "Said I not unto thee that if thou wouldst believe, thou shouldst see the glory of God?" These were neither idle nor untruthful expressions.