The Law of Psychic Phenomena. Thomson Jay Hudson
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certain phenomena depend for their perfect development upon objective education, and that certain other phenomena are exhibited in perfection independent of objective education. In other words, certain powers are inherent in the subjective intelligence. These powers appear to pertain to the comprehension of the laws of Nature. We have seen that, under certain conditions, the subjective mind comprehends by intuition the laws of mathematics. It comprehends the laws of harmony of sounds, independently of objective education. By true artists the laws of the harmony of colors are also perceived intuitively.[11] These facts have been again and again demonstrated. It would seem, therefore, to be a just conclusion that the subjective mind, untrammelled by its objective environment, will be enabled to comprehend all the laws of Nature, to perceive, to know all truth, independent of the slow, laborious process of induction.
We are so accustomed to boast of the "god-like reason" with which man is endowed, that the proposition that the subjective mind—the soul—of man is incapable of exercising that function, in what we regard as the highest form of reasoning, seems, at first glance, to be a limitation of the intellectual power of the soul, and inconsistent with what we have been accustomed to regard as the highest attributes of human intelligence. But a moment's reflection will develop the fact that this apparent limitation of intellectual power is, in reality, a god-like attribute of mind. God himself cannot reason inductively. Inductive reasoning presupposes an inquiry, a search after knowledge, an effort to arrive at correct conclusions regarding something of which we are ignorant. To suppose God to be an inquirer, a seeker after knowledge, by finite processes of reasoning, is a conception of the Deity which negatives his omniscience, and measures Infinite Intelligence by purely finite standards. For our boasted "god-like reason" is of the earth, earthy. It is the noblest attribute of the finite mind, it is true, but it is essentially finite. It is the outgrowth of our objective existence. It is our safest guide in the walks of earthly life. It is our faithful monitor and guardian in our daily struggle with our physical environment. It is our most reliable auxiliary in our efforts to penetrate the secrets of Nature, and wrest from her the means of subsistence. But its functions cease with the necessities which called it into existence; for it will be no longer useful when the physical form has perished, and the veil is lifted which hides from mortal eyes that world where all truth is revealed. Then it is that the soul—the subjective mind—will perform its normal functions, untrammelled by the physical form which imprisons it and binds it to earth, and in its native realm of truth, unimpeded by the laborious processes of finite reasoning, it will imbibe all truth from its Eternal Source.
FOOTNOTES:
[10] Suggestive Therapeutics, p. 37.
[11] It must be here remarked that although the laws pertaining to the harmony of colors may be comprehended by intuition, yet an objective education is necessary to enable the artist to combine the necessary pigments to produce the colors on canvas, and to perform the other mechanical labor necessary to place the paints upon the canvas in such relations as to produce a picture. When this is acquired, intuition will do the rest.
CHAPTER VII.
EFFECTS OF ADVERSE SUGGESTION.
The Subjective Mind Incapable of Controversial Argument.—A Sceptical Audience demoralizes it.—The Presence of an Avowed Sceptic prevents Successful Exhibition of Subjective Phenomena.—Labouchere and Bishop.—The Royal Academy of Medicine.—Its Offer to Clairvoyants.—Failure to earn Reward.—Harmonious Conditions required by Spiritists.—The Seybert Commission.—Trance-Speaking Mediums.—How demoralized.—Adverse Suggestion the Cause of Failure in All Cases.—Possible Lack of Telepathic Conditions in Bishop's Case.—General Conclusions.—Failure Consistent with Honesty of Mediums.
Another important peculiarity of the subjective mind is that it is incapable of controversial argument. This subject has been briefly alluded to in a former chapter; but it is of so much importance that a more extended consideration of it is demanded, inasmuch as it affords a clear explanation of various phenomena which have never yet been satisfactorily accounted for. It is well known among hypnotists that it is very difficult, if not impossible, to make satisfactory experiments with a subject in the presence of a sceptical audience. Especially is this true if the scepticism is open, avowed, and aggressive. It is also well known that, when a subject is in a state of lucid somnambulism, no satisfactory results can be obtained if any one disputes him, or attempts an argument, or accuses him of shamming, or of a want of good faith. Such a course always results in great distress of mind on the part of the subject, and generally in restoring him to normal consciousness. In the higher phases of hypnotic phenomena this peculiarity is still more marked. In exhibiting the phenomena of clairvoyance and thought-transference, or mind-reading, it is next to impossible to obtain good results in the presence of an avowed sceptic. The controversy between Washington Irving Bishop and Mr. Labouchere is fresh in the minds of most readers. Mr. Bishop was giving successful exhibitions of his wonderful powers in public assemblies and in private circles in London. He had demonstrated again and again his power to read the thoughts of others and to decipher the contents of sealed envelopes under the strictest test conditions, in the presence of many competent and trustworthy observers. In the height of his success Mr. Labouchere came out in his paper and denounced the whole thing as a humbug. To prove his sincerity he placed a Bank of England note for a large amount in a sealed envelope, and offered to give it to Mr. Bishop if he should correctly read the number. Repeated trials to do so ended in dismal failure. It was a feat that he had successfully performed a thousand times before, and many times afterwards. But the number on that particular bank-note he never could decipher.
In 1831 the Royal Academy of Medicine of France appointed a commission to investigate the subject of animal magnetism. The commission was composed of some of the ablest scientists of the Academy, and it prosecuted its investigations until 1837, when it made its report. Amongst other things it announced that it had demonstrated the fact that some mesmeric subjects possessed clairvoyant power; that such subjects could, with their eyes "exactly closed by the fingers," distinguish objects, tell the color and number of cards, and read lines of a book opened at a chance page. Without entering into the details of the controversy that followed this report, it is sufficient to say that a standing offer of a large sum of money was made to any one who should demonstrate the reality of clairvoyant power in the presence of a committee appointed for the purpose. It is said that many attempts have been made by good clairvoyants to earn this money, but every attempt has ended in total failure. Volumes might be written detailing such tests and such failures.
Exhibitions of the phenomena of spiritism are constantly liable to utter failure in the presence of avowed sceptics. Every one who has attended a "spiritual" séance is aware of the strict regard paid to securing "harmonious conditions;" and all know how dismal is the failure when such conditions cannot be obtained. It frequently happens that some one will inadvertently remark that "spirits never come when I am around;" and in nine such cases out of ten the séance will end in failure when such a remark is made. Any argument against spiritism, especially if addressed to the medium, or any controversy on the subject in his presence, will destroy all chance of a successful exhibition. Investigating committees nearly always fail to observe the promised phenomena when the character and objects of the committee are known to the medium. Thus, the Seybert Commission, a majority of whose members were pronounced sceptics, utterly failed to witness any phenomena which might not be produced by legerdemain. In their report they take occasion to say:—
"Our experience has been … that as soon as an investigation, worthy of the name, begins, all manifestations of spiritist power cease. … Even the very spirit of investigation, or of incredulity, seems to exercise a chilling effect and prevents a successful manifestation."