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

by Thomson Jay Hudson

I have said that the same law of suggestion governs all trance-seers. This is obviously true. If it is a law, it is universal in its application. Yet Orientalists tell us that their visions are veridical, "because," they say, "they are objective visions." This, of course, is merely begging the question. They hold that the visions and other communications obtained by Western spiritists are mere "subjective hallucinations." It is noteworthy that the distinction which they make between the two kinds of visions is this: those visions which accord with their views are "objective;" those which do not are "subjective." It is a very easy and comforting distinction, but it forcibly reminds one of the old definition of orthodoxy as distinguished from heterodoxy: "Orthodoxy is my doxy, and heterodoxy is your doxy." The Oriental adepts claim that they have learned much more of the laws of nature than is dreamed of in Occidental philosophy. Doubtless they have, if half the stories we hear of them are true. They have learned to produce phenomena which far transcend anything done by our spirit mediums. Moreover, they have learned the true source of the power, and they do not ascribe it to spirits of the dead. Said one of them, in my hearing: "I have often been asked the question, 'What is an adept?' An adept is a spirit medium who knows that the power to produce his phenomena resides within himself, and who possesses the intelligence and power to control and direct it." This is the exact truth in a nutshell. But because the adepts have acquired the knowledge of the laws which govern the production of phenomena, and are able to apply them, it does not follow that they are able to set any law of nature at defiance, or that they can claim exemption from the operation of a universal law of our existence. We find in the Western world that the law of suggestion controls all subjective phenomena, of whatever name or nature, and we are slow to believe that Eastern people are exempt from the operations of the same law. If they are, the burden of proof rests upon them to demonstrate it. Thus far it has not been demonstrated.

The literature of mysticism of all ages of the world and of all nations is full of accounts of the visions of ecstatics. The one noteworthy fact that is observable in all is that each one sees and hears that which he expects to see or hear. The details may be unexpected, and the whole may transcend his objective conceptions, but none controvert their preconceived ideas. Catholic ecstatics will see Catholic visions, and Protestants will see Protestant visions. In short, whatever may be the belief or the philosophy of the ecstatic, confirmation of that belief will be found in his visions of, or his communications from, the other world. The history of the Catholic Church abounds in accounts of wonderful visions seen by nuns and other religious devotees of that faith. One noteworthy fact constantly reappears in that connection, which is, that they nearly always become entranced after long contemplation of the image of the Saviour or of the Virgin Mary. This fact is interesting from a purely scientific standpoint. The physical attitude which they assume in contemplation of the crucifix is the one most conducive to the induction of the hypnotic condition. The significance of this observation will be at once apparent when we remember that Dr. Braid demonstrated that fixed gazing upon an object held in such a position as to cause the eyes to be strained upward is the easiest way to induce the hypnotic condition. The attitude, both physical and mental, of prayer, is therefore the one most favorable to the induction of the hypnotic or trance condition on the one hand, and, on the other, to the production of the visions which accord with the faith and expectancy of the individual.

The fact that the physical attitude assumed in prayer has a tendency to induce the subjective condition, will account for many of the well-recognized effects of earnest supplication of Divine favor. That calm tranquillity of mind which follows the prayer of faith may be attributed, in part at least, to the physical condition resulting from partial hypnosis. The objective faculties are held in abeyance, the nerves are tranquillized, and that part of "God in us" holds communion and is harmonized with its Divine source. Thus it is that long and earnest prayer for the restoration of health is often followed by marvellous results, especially when it is inspired by perfect faith in the promises of the Master. The fact that faith constitutes a strong suggestion to the subjective mind, which in turn controls the condition of the body, does not militate against the idea of Divine agency in the result. It is the Divine essence within us which produces the effect, and it operates in strict accordance with Divine law. It confirms and explains that which Christ taught so earnestly and so persistently, namely, that we must have faith, or our prayers will avail nothing. That he understood the principle involved, goes without saying; but it was not yet time to give it to the world, for the world was not prepared to receive it. "I have many things to say unto you, but ye cannot bear them now," were his words, uttered during his last interview with his disciples previous to his crucifixion. His was the "dispensation of faith." The promised "dispensation of knowledge" has not yet been inaugurated; when it is, the wisdom which he taught will be better understood, for it will then be known that the doctrines which he enunciated regarding his power over disease, and the conditions of immortality, were but statements in strict accordance with scientific facts.

OBSESSION.

Webster defines "obsession" as "the state of a person vexed or besieged by an evil spirit, antecedent to possession." The latter term he defines as "the state of being possessed, as by an evil spirit," etc. Allan Kardec employs obsession as a generic term, to include simple obsession, which accords with Webster's definition of the term; fascination, which is "an illusion produced by direct action on the medium's thought," paralyzing his judgment; and subjugation, which completely paralyzes the will, and causes the medium to act in spite of himself. For our purpose these fine distinctions are immaterial, as they merely represent different stages or degrees of intensity of the same phenomenon. The theory of obsession is a modernizing of the old idea of being possessed of a devil, or devils, as the case might be. It consists in being dominated, to a greater or less extent, by the idea that the person is besieged or controlled by a foreign spirit, good or bad, angel or devil. It seems superfluous to remark that the same principles prevail in these cases as in all others where the idea of spirits has been suggested to the subjective mind. It matters not how the suggestion originated, the result is the same. In ancient times the idea prevailed that any one was liable at any time to be taken possession of by a devil. When that idea was in vogue it frequently happened that persons who easily entered the subjective condition found themselves possessed of one or more devils. In those times the profession of exorcist was very profitable. The priesthood generally monopolized the business, for the obvious reason that they were supposed to entertain a spirit of more or less antagonism to devils generally. Besides, devils were supposed to have a mortal fear of anything holy; they had an especial dread of the sight of a copy of the Scriptures, and of hearing the name of God pronounced. Accordingly it came to pass that, upon the command of the exorcist, the devil would often incontinently fly, leaving the patient in his normal condition. Sometimes, however, he would be more stubborn, and the patient would go into convulsions upon hearing the magic words pronounced; and then more severe measures would have to be adopted, such as employing more exorcists. But persistence was generally rewarded with success.

In later years devils have generally gone out of fashion, and their place is taken by bad spirits of dead men. And so it has come to pass that many spirit mediums are sorely afflicted with spirits, who pester them most outrageously. The exorcist is now replaced by the family doctor, who is generally scientific to the last degree, and accordingly endeavors to get rid of the spirit by means of physic or clysters. Recently, however, such cases have been treated successfully by means of hypnotism, which is the obvious remedy, in case the hypnotist realizes the power of suggestion.

It is obvious to those who have followed our argument thus far that the subjective mind of the person obsessed is dominated by the suggestion that it is a bad spirit or a devil, as the case may be; and that, acting upon that suggestion, it will personate the spirit or devil with the same extraordinary acumen that it would personate any other character suggested. And it will assume to be one, two, or seven devils or spirits, in accordance with the suggestion, and will exhibit as many different kinds and degrees of deviltry as there are devils embraced in the suggestion.

Such cases are frequently characterized by the development of wonderful telepathic power; and this of course adds to the mystery and confirms his friends in the idea that the patient is controlled by an extramundane agency. But, while it adds to the mystery, it does not militate against the soundness of the explanation afforded by the laws of duality and suggestion. The ceremony of exorcism by the priests in ancient times constituted a most powerful suggestive command, which could not, and did not, fail in having the desired effect. There was an interval, however, between the days of priestly exorcism and the days of modern hypnotism, during which scepticism prevailed regarding the power of any one to exorcise an offending spirit, or to cure the patient by other than material remedies. Patients were then sent to insane asylums, only to increase their maladies. But in later years the power of hypnotic suggestion has become a recognized principle in therapeutics, and little trouble is experienced in curing obsessed patients where the brain has not become diseased. The fact that the trouble is susceptible of cure by hypnotic suggestion points clearly to its mental origin, and precludes the possibility of its being attributable to supermundane causes.

DUAL PERSONALITY.