CHAPTER II.
SELF-SUGGESTION.
"In thy soul, as in a sleep,Gods or fiends are hidden deep,Awful forms of mystery,And spirits, all unknown to thee:Guard with prayer, and heed with care,Ere thou wak'st them from their lair!"
The records of the human race, however written, show that Man has always regarded himself as possessed of latent faculties, or capacities of a mysterious or extraordinary nature: that is to say, transcending in scope or power anything within the range of ordinary conscious mental capacity. Such for example is the Dream, in which there occurs such a mingling of madness with mysterious intuitions or memories that it is no wonder it has always been regarded as allied to supernatural intelligence. And almost as general as the faith in dreams as beingweird(in the true sense of the much-abused word) or "strangely prophetic," is that infascination,or that one human being can exercise over another by a mystic will and power a strong influence, even to the making the patient do whatever the actor or superior requires.
However interesting it may be, it is quite needless for the purpose which I have in view to sketch the history of occultism, magic or sorcery from the earliest times to the present day. Fascination was, however, its principal power, and this was closely allied to, or the parent of, what is now known as Suggestion in Hypnotism. But ancient magic in its later days certainly became very much mixed with magnetism in many phases, and it is as an off-shoot of Animal Magnetism that Hypnotism is now regarded, which is to be regretted, since it is in reality radically different from it, as several of the later writers of the subject are beginning to protest. The definition and differences of the two are as follows: Animal Magnetism, first formulized by ANTON MESMER from a mass of more or less confused observations by earlier writers, was the doctrine that there is a magnetic fluid circulating in all created forms, capable of flux and reflux, which is specially active or potent in the human body. Its action may be concentrated or increased by the human will, so as to work wonders, one of which is to cause a person who is magnetized by another to obey the operator, this obedience being manifested in many very strange ways.
Still there were thousands of physiologists or men of science who doubted the theory of the action or existence of Animal Magnetism, and the vital fluid, as declared by the Mesmerists, and they especially distrusted the marvels narrated of clairvoyance, which was too like the thaumaturgy or wonder-working attributed to the earlier magicians. Finally, the English scientist, BRAID, determined that it was not a magnetic fluid which produced the recognized results, "but that they were of purely subjective origin, depending on the nervous system of the one acted on." That is to say, in ordinary language, it was "all imagination"—but here, as in many other cases, a very comprehensive and apparently common-sensible word is very far from giving an adequate or correct idea of the matter in question—for what the imagination itself really is in this relation is a mystery which is very difficult to solve. I have heard of an old French gentleman who, when in a circus, expressed an opinion that there was nothing remarkable in the wonderful performances of an acrobat on a tight-rope, or trapeze."Voyez-vous monsieur"he exclaimed;"Ce n'est que la mathématique—rien que ca!"And only the Imagination—"all your Imagination" is still the universal solvent in Philistia for all such problems.
Hypnotism reduced to its simplest principle is, like the old Fascination, the action of mind upon mind, or of amind upon itself,in such a manner as to produce a definite belief, action, or result. It is generally effected by first causing a sleep, as is done in animal magnetism, during which the subject implicitly obeys the will of the operator, or performs whatever he suggests. Hence arose the term Suggestion, implying that what the patient takes into his head to do, or does, must first be submitted to his own mental action.
Very remarkable results are thus achieved. If the operator, having put a subject to sleep (which he can do in most cases, if he be clever, and the experiments are renewed often enough), will say or suggest to him that on the next day, or the one following, or, in fact, any determined time, he shall visit a certain friend, or dance a jig, or wear a given suit of clothes, or the like, he will, when the hypnotic sleep is over, have forgotten all about it. But when the hour indicated for his call or dance, or change of garment arrives, he will be haunted by such an irresistible feeling that hemustdo it; that in most cases it will infallibly be done. It is no exaggeration to say that this has been experimented on, tested and tried thousands of times with success and incredible ingenuity in all kinds of forms and devices. It would seem as if spontaneous attention went to sleep, but, like an alarm clock, awoke at the fixed hour, and thenreflexaction.
Again—and this constitutes the chief subject of all I here discuss—we cansuggestto ourselves so as to produce the same results. It seems to be a curious law of Nature that if we put an image or idea into our minds with the preconceived determination or intent that it shall recur or return at a certain time, or in a certain way, after sleeping, it willdo so.And here I beg the reader to recall what I said regarding the resolving to begin any task, that it can be greatly aided by even a brief pre-determination. In all cases it is a kind of self-suggestion. There would seem to be some magic virtue in sleep, as if it preserved and ripened our wishes, hence the injunction in the proverbs of all languages to sleep over a resolve, or subject—and that "night brings counsel."
It is not necessary that this sleep shall behypnotic,or what is called hypnotic slumber, since, according to very good authorities, there is grave doubt as to whether the so-called condition is a sleep at all.Hypnotismis at any rate a suspension of the faculties, resembling sleep, caused by the will and act of the operator. He effects this by fixing the eyes on the patient, making passes as in Mesmerism, giving a glass of water, or simply commanding sleep. And this, as Dr. COCKE has experienced and described, can be produced to a degree by anyone on himself. But as I have verified by experiment, if we, after retiring to rest at night, will calmly yet firmly resolve to do something on the following day, or be as much as possible in a certain state of mind, and if we then fall into ordinary natural sleep, just as usual, we may on waking have forgotten all about it, yet will none the less feel the impulse and carry out the determination.
What gives authority for this assertion, for which I am indebted originally to no suggestion or reading, is the statement found in several authorities that a man can "hypnotize" another without putting him to sleep; that is, make him unconsciously follow suggestion.
I had read in works on hypnotism of an endless number of experiments, how patients were made to believe that they were monkeys or madmen, or umbrellas, or criminals, women or men,à volonté,but in few of them did I find that it had ever occurred to anybody to turn this wonderful power of developing the intellect to any permanent benefit, or to increasing the moral sense. Then it came to my mind since Self-Suggestion was possible that if I would resolve to workallthe next day; that is, apply myself to literary or artistic labor without once feeling fatigue, and succeed, it would be a marvelous thing for a man of my age. And so it befell that by making an easy beginning I brought it to pass to perfection. What I mean by an easy beginning is not to will or resolvetoovehemently, but to simply and very gently, yet assiduously, impress the idea on the mindso as to fall asleep while thinking of it as a thing to be.My next step was towillthat I should, all the next day, be free from any nervous or mental worry, or preserve a hopeful, calm, or well-balanced state of mind. This led to many minute and extremely curious experiences and observations. That the imperturbable or calm state of mind promptly set in was undeniable, but it often behaved, like the Angel in H. G. Wells' novel, "The Wonderful Visit," as if somewhat frightened at, or of, with, or by its new abode, and no wonder, for it was indeed a novel guest, and the goblins of "Worry and Tease, Fidget and Fear," who had hitherto been allowed to riot about and come and go at their own sweet mischievous wills, were ill-pleased at being made to keep quiet by this new lady of the manor. And indeed no mere state of mind, however well maintained, can resist everything, and the mildest mannered man may cut a throat under great provocation. I had my lapses, but withal I was simply astonished to find how, by perseverance, habitual calm not only grew on me, but how decidedly it increased. I most assuredly have experienced it to such a degree as to marvel that the method is not more employed as a cure for nervous suffering and insomnia.
But far beyond perseverance in labor, or the inducing a calmer and habitually restful state of mind, was the Awakening of the Will, which I found as interesting as any novel or drama, or series of active adventures which I have ever read or experienced. I can remember when most deeply engaged in it, re-reading DE QUINCEY'S "Confessions of an Opium Eater." I took it by chance on my birthday, August 15, which was also his, and as I read I longed from my very heart that he were alive, that I might consult with him on the marvelous Fairyland which it seemed to me had been discovered—and then I remembered how Dr. TUCKEY, the leading English hypnotist, had once told me how easy it was for his science to completely cure the mania for opium and other vices.
And this is the discovery: Resolve before going to sleep that if there be anything whatever for you to do which requires Will or Resolution, be it to undertake repulsive or hard work or duty, to face a disagreeable person, to fast, or make a speech, to say "No" to anything; in short, to keep up to the mark or makeanykind of effort thatyouWILLdo it—as calmly and unthinkingly as may be. Do not desire to do it sternly or forcibly, or in spite of obstacles—but simply and coolly make up your mind todo it—and it will much more likely be done. And it is absolutely true—crede experto—that if persevered in, this willing yourself to will by easy impulse unto impulse given, will lead to marvelous and most satisfactory results.
There is one thing of which the young or oversanguine or heedless should be warned. Do not expect from self-suggestion, nor anything else in this life, prompt perfection, or themaximumof success. You may pre-determine to be cheerful, but if you are very susceptible to bad weather, and the day should be dismal, or you should hear of the death of a friend, or a great disaster of any kind, some depression of spiritsmustensue. On the other hand, note well that forming habit by frequent repetition of willing yourself to equanimity and cheerfulness, and also to the banishing of repulsive images when they come, will infallibly result in a very much happier state of mind. As soon as you actually begin to realize that you are acquiring such control remember that is the golden hour—and redouble your efforts.Perseverando vinces.
I have, I trust, thus far in a few words explained to the reader therationaleof a system of mental discipline based on the will, and how by a very easy process the latter may, like Attention and Interest, be gradually awakened. As I have before declared, everyone would like to have a strong or vigorous will, and there is a library of books or sermons in some form, exhorting the weak to awaken and fortify their wills or characters, but all represent it as a hard and vigorous process, akin to "storm and stress," battle and victory, and none really tell us how to go about it. I have indeed only indicated that it is by self-suggestion that the first steps are taken. Let us now consider the early beginning of the art or science ere discussing further developments.
CHAPTER III.
WILL DEVELOPMENT.
"Ce domaine de la Suggestion est immense. Il n'y a pas unseul fait de notre vie mentale qui ne puisse être reproduit etexageré artificiellement par ce moyen."—Binet et Frère, LeMagnetisme Animal.
Omitting the many vague indications in earlier writers, as well as those drawn from ancient Oriental sources, we may note that POMPONATIUS or POMPONAZZO, an Italian, born in 1462, declared in a work entitledDe naturalium effectuum admirandorum Causis seu de Incantationibus,that to cure disease it was necessary to use a strong will, and that the patient should have a vigorous imagination and much faith in thepraê cantator.PARACELSUS asserted the same thing in many passages directly and indirectly. He regarded medicine as magic and the physician as a wizard who should by a powerful will act on the imagination of the patient. But from some familiarity with the works of PARACELSUS—the first folio of the first full edition is before me as I write—I would say that it would be hard to declare what his marvelous mind didnotanticipate in whatever was allied to medicine and natural philosophy. Thus I have found that long before VAN HELMONT, who has the credit of the discovery, PARACELSUS knew how to prepare silicate of soda, or water-glass.
Hypnotism as practiced at the present day, and with regard to its common results, was familiar to JOHANN JOSEPH GASSNER, a priest in Suabia, of whom LOUIS FIGUIER writes as follows in hisHistoire du Merveilleux dans les Temps Modernes,published in 1860:
"GASSNER, like the Englishman VALENTINE GREAT-RAKES, believed himself called by divine inspiration to cure diseases. According to the precept of proper charity he began at home—that is to say on himself. After being an invalid for five or six years, and consulting, all in vain, many doctors, and taking their remedies all for naught, the idea seized him that such an obstinate malady as his must have some supernatural evil origin, or in other words, that he was possessed by a demon.
"Therefore he conjured this devil of a disorder, in the name of Jesus Christ to leave him—so it left, and the good GASSNER has put it on record that for sixteen years after he enjoyed perfect health and never had occasion for any remedy, spiritual or otherwise.
"This success made him reflect whether all maladies could not be cured by exorcism . . . The experiment which he tried on the invalids of his parish were so successful that his renown soon opened through all Suabia, and the regions roundabout. Then he began to travel, being called for everywhere."
GASSNER was so successful that at Ratisbon he had, it is said, 6,000 patients of all ranks encamped in tents. He cured by simply touching with his hands. But that in which he appears original was that he not only made his patients sleep or become insensible by ordering them to do so but caused them to raise their arms and legs, tremble, feel any kind of pain, as is now done by the hypnotist. "'In a young lady of good family' he caused laughter and weeping, stiffness of the limbs, absence of sight and hearing, andanæsthesiaso as to make the pulse beat at his will."
M. FIGUIER and others do not seem to have been aware that a century before GASSNER, a PIETRO PIPERNO of Naples published a book in which there was a special exorcism or conjurations, as he calls them, for every known disorder, and that this possibly gave the hint for a system of cure to the Suabian. I have a copy of this work, which is extremely rare, it having been put on the Roman prohibited list, and otherwise suppressed. But GASSNER himself was suppressed ere long, because the Emperor, Joseph II, cloistered—that is to say, imprisoned him for life in the Monastery of Pondorf, near Ratisbon. One must not be too good or Apostle-like or curative—even in the Church, which discouragestrop de zéle.
But the general accounts of GASSNER give the impression, which has not been justly conveyed, that he owed his remarkable success in curing himself and others not to any kind of theory nor faith in magnetism, or in religion, so much as unconscious suggestion, aided by a powerful Will which increased with successes. To simplyprayto be cured of an illness, or even to be cured by prayer, was certainly no novelty to any Catholic or Protestant in those days. The very nature of his experiments in making many people perform the same feats which are now repeated by hypnotizers, and which formed no part of a religious cure, indicate clearly that he was an observer of strange phenomena or a natural philosopher. I have seen myself an Egyptian juggler in Boulak perform many of these as professedtricks,and I do not think it was from any imitation of French clairvoyance. He also pretended that it was by an exertion of his Will, aided by magic forms which he read from a book, that he made two boys obey him. It was probably for these tricks which savored of magic that GASSNER was "retired."
Having in the previous pages indicated the general method by which Will may be awakened and strengthened, that the reader may as soon as possible understand the simple principle of action, I will now discuss more fully the important topic of influencing and improving our mental powers by easily induced Attention, or attention guided by simple Foresight, and pre-resolution aided by simpleautoor self-suggestion. And I believe, with reason, that by these very simple processes (which have not hitherto been tested that I am aware of by any writer in the light in which I view them); the Will, which is the power of all powers and the mainspring of the mind, can be by means of persuasion increased or strengthenedad infinitum.
It is evident that GASSNER'S method partakes in equal proportions of the principles of the well-known "Faith Cure," and that of the Will, or of the passive and the active. What is wanting in it is self-knowledge and the very easily awakenedforethoughtwhich, when continued, leads to far greater and much more certain results. Forethought costs little exertion: it is so calmly active that the weakest minds can employ it; but wisely employed it can set tremendous force in action.
As regards GASSNER, it is admissible that many more cures of disease can be effected by what some vaguely call the Imagination, and others Mental Action, than is generally supposed. Science now proves every year, more and more, that diseases are allied, and that they can be reached through the nervous system. In the celebrated correspondence between KANT and HUFELAND there is almost a proof that incipient gout can be cured by will or determination. But if a merely temporary or partial cure canreallybe obtained, or a cessation from suffering, if the ill be reallycurableat all, it is but reasonable to assume that by continuing the remedy or system, the relief will or must correspond to the degree of "faith" in the patient. And this would infallibly be the case if the suffererhadthe will. But unfortunately the very people who are most frequently relieved are those of the impulsive imaginative kind, who "soon take hold and soon let go," or who are merely attracted by a sense of wonder which soon loses its charm, and so they react.
Therefore if we cannot only awaken the Will, but also keep it alive, it is very possible that we may not only effect great and thorough cures of diseases, but also induce whatever state of mind we please. This may be effected by the action of the minds or wills of others on our own, which influence can be gradually transferred from the operator to the patient himself, as when in teaching a boy to swim the master holds the pupil up until the latter finds that he is unconsciously moving by his own exertion.
What the fickle and "nervous" patients of any kind need is to have the idea kept before their minds continuously. They generally rush into a novelty without Forethought. Therefore they should be trained or urged to forethink or reflect seriously and often on the cure or process proposed. This is the setting of the nail, which is to be driven in by suggestion. The other method is where we act entirely for ourselves both as regards previous preparation and subsequent training.
I here repeat, since the whole object of the book is that certain facts shall be deeply andclearlyimpressed on the reader's mind, that if wewillthat a certain idea shall recur to us on the following, or any other day, and if we bring the mind to bear upon it just before falling asleep, it may be forgotten when we awake, but it will recur to us when the time comes. This is what almost everybody has proved, that if we resolve to awake at a certain hour we generally do so; if not the first time, after a few experiments,aproposof which I would remark that "no one should ever expect full success from any first experiment."
Now it is certainly true that we all remember or recall certain things to be done at certain hours, even if we have a hundred other thoughts in the interval. But it would seem as if by some law which we do not understand Sleep or repose acted as a preserver and reviver, nay, as a real strengthener of Thoughts, inspiring them with a new spirit. It would seem, too, as if they came out of Dreamland, as the children in TIECK'S story did out of Fairyland, with new lives. This is, indeed, a beautiful conception, and I may remark that I will in another place comment on the curious fact that we can add to and intensify ideas by thus passing them through our minds in sleep.
Just by the same process as that which enables us to awake at a given hour, and simply by substituting other ideas for that of time, can we acquire the ability to bring upon ourselves pre-determined or desired states of mind. This is Self-Suggestion or deferred determination, be it with or without sleep. It becomes more certain in its result with every new experiment or trial. The great factor in the whole is perseverance or repetition. By faith we can remove mountains, by perseverance we can carry them away, and the two amount to precisely the same thing.
And here be it noted what, I believe, no writer has ever before observed, that as perseverance depends on renewed forethought and reflection, so by continued practice and thought, in self-suggestion, the one practicing begins to find before long that his conscious will is acting more vigorously in his waking hours, and that he can finally dispense with the sleeping process. For, in fact, when we once find that our will is really beginning to obey us, and inspire courage or indifference where we were once timid, there is no end to the confidence and power which may ensue.
Now this is absolutely true. A man maywillcertain things ere he falls asleep. This willing should not beintense,as the old animal magnetizers taught; it ought rather to be like a quiet, firm desire or familiarization with what we want, often gently repeated till we fall asleep in it. So the seeker wills or wishes that he shall, during all the next day, feel strong and vigorous, hopeful, energetic, cheerful, bold or calm or peaceful. And the result will be obtained just in proportion to the degree in which the command or desire has impressed the mind, or sunk into it.
But, as I have said: Do not expect that all of this will result from a first trial. It may even be that those who succeed very promptly will be more likely to give out in the end than those who work up from small beginnings. The first step may very well be that of merely selecting some particular object and calmly or gently, yet determinedly directing the mind to it, to be recalled at a certain hoar. Repeat the experiment, if successful add to it something else. Violent effort is un-advisable, yet mere repetitionwithout thoughtis time lost.Thinkwhile willing what it is you want,and above all, if you can, think with a feeling that the idea is to recur to you.
This acting or working two thoughts at once may be difficult for some readers to understand, though all writers on the brain illustrate it. It may be formulated thus: "I wish to remember tomorrow at four o'clock to visit my bookseller—bookseller's—four o'clock—four o'clock." But with practice the two will become as one conception.
When the object of a state of mind, as, for instance, calmness all day long, is obtained, even partially, the operator (who must, of course, do all tohelp himselfto keep calm, should he remember his wish) will begin to believe in himself sincerely, or in the power of his will to compel a certain state of mind. This won, all may be won, by continued reflection and perseverance. It is the great step gained, the alphabet learned, by which the mind may pass to boundless power.
It may be here interesting to consider some of the states of mind into which a person may be brought by hypnotism. When subject to the will of an operator the patient may believe anything—that he is a mouse or a girl, drunk or inspired. The same may result from self-hypnotism by artificial methods which appeal powerfully to the imagination. According to Dr. JAMES R. COCKE many of his patients could induce this by looking at any bright object, a bed of coals, or at smooth running water. It is, of course, to be understood that it is not merely bylookingthat hypnotism is induced. There must be will or determinate thought; but when once brought about it is easily repeated.
"They have the ability," writes Dr. COCKE, "to resist this state or bring it on at will. Many of them describe beautiful scenes from Nature, or some mighty cathedral with its lofty dome, or the faces of imaginary beings." This writer's own first experience of self-hypnotism was very remarkable. He had been told by a hypnotizer to keep the number twenty-six in his mind. He did so, and after hearing a ringing in his ears and then a strange roaring he felt that spirits were all round him—music sounding and a sensation as of expanding.
But self-hypnotizing, by the simple easy process of trusting to ordinary sleep, is better adapted to action delayed, or states of mind. These may be:
A desire to be at peace or perfectly calm.After a few repetitions it will be found that, though irritating accidents may countervene, the mind will recur more and more to calm.
To feel cheerful or merry.
To be in a brave, courageous, hearty or vigorous mood.
To work hard without feeling weary.This I have fully tested with success, and especially mention it for the benefit of students. All of my intimate friends can certify what I here assert.
To keep the faculty of quickness of perception alert,as, for instance, when going out to perceive more than usual in a crowd. A botanist or mineralogist may awaken the faculty with the hope of observing or finding with success.
To be susceptible to beauty,as, for instance, when visiting a scene or gallery. In such cases it means to derive Attention from Will. The habitually trained Forethought or Attention is here agreataid to perception.
To read or study keenly and observantly.This is a faculty which can be very much aided by forethought and self-suggestion.
To forgive and forget enemies and injuries.Allied to it is the forgetting and ignoring of all things which annoy, vex, harrass, tease or worry us in any way whatever. To expect perfect immunity in this respect from the unavoidable ills of life is absurd; but having paid great attention to the subject, and experimented largely on it, I cannot resist declaring that it seems to me in very truth that no remedy for earthly suffering was yet discovered equal to this. I generally put the wish into this form: "I will forget and forgive all causes of enmity and anger, and should they arise I determine at once to cast them aside." It is a prayer, as it were, to the Will to stand by me, and truly the will isDeus in nobisto those who believe that God helps those who help themselves. For as we can get into the fearful state of constantly recalling all who have ever vexed or wronged us, or nursing the memory of what we hate or despise, until our minds are like sewers or charnel-houses of dead and poisonous things, so we can resolutely banish them, at first by forethought, then by suggestion, and finally by waking will. And verily there are few people living who would not be the better for such exercise. Many there are who say that they would fain forget and be serene, yet cannot. I do not believe this. We can all exorcise our devils—all of them—if wewill.
To restrain irritability in our intercourse with others.It will not be quite sufficient as regards controlling the temper to merely will, orwishto subdue it. We must also will that when the temptation arises it may be preceded by forethought or followed by regret. As it often happens to a young soldier to be frightened or run away the first time he is under fire, and yet learn courage in the future, so the aspirant resolved to master his passions must not doubt because he finds that the first step slips.Aproposof which I would note that in all the books on Hypnotism that I have read their authors testify to a certain false quantity or amount of base alloy in the most thoroughly suggested patients. Something of modesty, something of a moral conscience always remains. Thus, as Dr. COCKE declares, Hypnotism has not succeeded in cases suffering from what are called imperative conceptions, or irresistible belief. "Cases suffering from various imperative conceptions are, while possessing their reasons, either irresistibly led by certain impulses or they cannot rid themselves of erroneous ideas concerning themselves and others." This means, in fact, that they had been previouslyhypnotisedto a definite conception which had become imperative. As in Witchcraft, it is a law that one sorcerer cannot undo the work of another without extraordinary pains; so in hypnotism it is hard to undo what is already established by a similar agent.
One can will to remember or recall anything forgotten.I will not be responsible that this will invariably succeed at the first time, but that it does often follow continued determination I know from experience. I believe that where an operator hypnotizes a subject it very often succeeds, if we may believe the instances recorded. And I am also inclined to believe that in many cases, though assuredly not in all, whatever is effected by one person upon another can also be brought about in one's self by patience in forethought, self-suggestion, and the continued will which they awaken.
We can revive by this process old well-nigh forgotten trains of thought.This is difficult but possible. It belongs to an advanced stage of experience or may be found in very susceptible subjects. I do not belong at all to the latter, but I have perfectly succeeded in continuing a dream; that is to say, I have woke up three times during a dream, and, being pleased with it, wished it to go on, then fallen asleep and it went on, like three successive chapters in a novel.
We can subdue the habit of worrying ourselves and others needlessly about every trifling or serious cause of irritation which enters our minds.There are many people who from a mere idle habit or self-indulgence and irrepressible loquacity make their own lives and those of others very miserable—as all my readers can confirm from experience. I once knew a man of great fortune, with many depending on him, who vented his ill-temper and petty annoyances on almost everyone to whom he spoke. He was so fully aware of this failing that he at once, in confessing it to a mutual friend, shed tears of regret. Yet he was a millionaire man of business, and had a strong will which might have been directed to a cure. All peevish, fretful and talkative, or even complaining people, should be induced to seriously study this subject.
We can cure ourselves of the habit of profanity or using vulgar language.No one doubts that a negro who believes in sorcery, if told that if he uttered an oath,Voodoowould fall upon him and cause him to waste away, would never swear again. Or that a South Sea Islander would not do the same for fear oftaboo.Now both these forms of sorcery are really hypnotizing by action on belief, and Forethought aided by the sleep process has precisely the same result—it establishes a fixed idea in the mind, or a haunting presence.
We can cure ourselves of intemperance.This was, I believe, first established or extensively experimented on by Dr. CHARLES LLOYD TUCKEY. This can be aided by willing that the liquor, if drunk, shall be nauseating.
We can repress to a remarkable degree the sensations of fatigue, hunger and thirst.Truly no man can defy the laws of nature, but it is very certain that in cases like that of Dr. TANNER, and the Hindu ascetics who were boxed up and buried for many weeks, there must have been mental determination as well as physical endurance. As regards this very important subject of health, or the body, and the degree to which it can be controlled by the mind or will, it is to be observed that of late years physiologists are beginning to observe that all "mental" or corporeal functions are evidently controlled by the same laws or belong to the same organization. If "the emotions, say of anger or love, in their more emphatic forms, are plainly accompanied by varying changes of the heart and blood-vessels, the viscera and muscles," it must follow that changes or excitement in the physical organs must react on the emotions. "All modes of sensibility, whatever their origin," says LUYS, "are physiologically transported into the sensorium. From fiber to fiber, from sensitive element to sensitive element, our whole organism is sensitive; our whole sentient personality, in fact, is conducted just as it exists, into the plexuses of thesensorium commune." Therefore, if every sensation in the body acts on the brain by the aid of secondary brains or ganglions, it must be that the brain in turn can in some way act on the body. And this has hitherto been achieved or attempted by magicians, "miracle-mongers," thaumaturgists, mesmerists, and the like, and by the modern hypnotizer, in which we may observe that there has been at every step less and less mysticism or supernaturalism, and a far easier process or way of working. And I believe it may be fairly admitted that in this work I have simplified the process of physically influencing mental action and rendered it easier. The result from the above conclusions being thatwe can control many disorders or forms of disease.This is an immense subject, and it would be impossible within a brief sketch to determine its limits or conditions. That what are called nervous disorders, which are evidently the most nearly allied to emotions—as, for instance, a headache, or other trouble induced by grief—can be removed by joy, or some counteracting emotion or mere faith is very well known and generally believed. But of late science has established that the affinities between the cerebral and other functions are so intimately, extensively and strangely sympathetic or identical that it is becoming impossible to say what disease may not be temporarily alleviated or cured by new discoveries in directing the nervo-mental power or will. The Faith-Cure, Magic, Mesmerism, Religious Thaumaturgy and other systems have given us a vast number of authentic cures of very positive disorders. But from the point of view taken by many people what has been wanting in all is,firstly,a clear and simple scientific method free from all spiritualism or wonder, and,secondly,the art ofPerfecting the cures by Perseverance.For what will relieve for an hour can be made to cure forever, if we exercise foresight and make perpetuity a part of our whole plan.
Now, as regards curing disorders, I beg the reader to specially observe that this, like many other works, depends on the state of the mind; nor can it be undertaken with hope of success unless the operator has by previous practice in easy experiments succeeded in perfectly convincing himself that he has acquired control of his will. Thus having succeeded in willing himself to work all day without fatigue, or to pass the day without being irritable, let him begin to consider, reflect and realize that hecanmake himself do this or that, for the more he simply induces the belief and makes himself familiar with it, the stronger and more obedient his Will will be. However, this is simply true that to any self-suggestionist whatever who has had some little practice and attained to even a moderate command over his will, a very great degree of the power to relieve bodily suffering is easy to develop, and it may be increased by practice to an incredible extent. Thus in case of suffering by pain of any kind in another, begin by calmly persuading him or her that relief has been obtained thousands of times by the process, and endeavor to awaken belief, or, at least, so much attention and interest that the fact will remain asforethoughtin the mind. The next step should be to promise relief, and then induce sleep by the showing a coin, passes with the hands, etc., or allowing the subject to sink into a natural slumber. If there be no success the first time, repeat the experiment. Gout, headaches, all forms of positive pain, severe colds,anæmia, insomnia, melancholia,and dyspepsia appear to be among the ills which yield most readily to, or are alleviated (to the great assistance of a regular cure), by suggestion.
As regards curing disorders, producing insensibility to hunger and thirst, heat or cold, and the like, all are aware that to a man who is under the influence of some great and overpowering emotion, such as rage or surprise, or joy, no pain is perceptible. In like manner, by means of persuasion, sleep, a temporary oblivion, and the skillfully awakened Will, the same insensibility or ignoring can be effected. There is, however, this to be observed, that while in the vast library of books which teach mental medicine the stress is laid entirely on producing merely a temporary cure I insist that by great Forethought, by conducting the cure with a view to permanence, ever persuading the patient to think on the future, and finally by a very thorough continuation and after-treatment many diseases may be radically removed.
To recapitulate and make all clear we will suppose that the reader desires during the following day to be in a calm, self-possessed or peaceful state of mind. Therefore at night, after retiring, let him first completely consider what he wants and means to acquire. This is the Forethought, and it should be as thorough as possible. Having done this, will or declare that what you want shall come to pass on awaking, and repeating this and thinking on it, fall asleep. This is all. Do not wish for two things at once, or not until your mind shall have become familiar with the process. As you feel your power strengthen with success you may will yourself to do whatever you desire.
CHAPTER IV.
FORETHOUGHT.
"Post fata resurgo."
"What is forethought may sleep—'tis very plain,But rest assured that it will rise again."
"Forethought is plan inspired by an absolute Will to carry it out."
It may have struck the reader as an almost awful, or as a very wonderful idea, that man has within himself, if he did but know it, tremendous powers or transcendental faculties of which he has really never had any conception. One reason why such bold thought has been subdued is that he has always felt according to tradition, the existence of superior supernatural (and with them patrician) beings, by whose power and patronage he has been effectively restrained or kept under. Hence gloom and pessimism, doubt and despair. It may seem a bold thing to say that it did not occur to any philosopher through the ages that man, resolute and noble and free, mightwillhimself into a stage of mind defying devils and phantasms, or that amid the infinite possibilities of human nature there was the faculty of assuming the Indifference habitual to all animals when not alarmed. But he who will consider these studies on Self-Hypnotism may possibly infer from them that we have indeed within us a marvelous power of creating states of mind which make the idea of Pessimism ridiculous. For it renders potent and grand, pleasing or practically useful, to all who practice it, a faculty which has the great advantage that it may enter into all the relations or acts of life; will give to everyone something to do, something to occupy his mind, even in itself, and if we have other occupations, Forethought and Induced Will may be made to increase our interest in them and stimulate our skill. In other words, we can by means of this Art increase our ability to practice all arts, and enhance or stimulate Genius in every way or form, be it practical, musical or plastic.
Since I began this work there fell into my hands an ingenious and curious book, entitled "Happiness as found inForethought minus Fearthought," by HORACE FLETCHER, in which the author very truly declares thatFearin some form has become the arch enemy of Man, and through the fears of our progenitors developed by a thousand causes, we have inherited a growing stock of diseases, terrors, apprehensions, pessimisms, and the like, in which he is perfectly right.
But as Mr. FLETCHER declares, if men could takeForethoughtas their principle and guide they would obviate, anticipate or foresee and provide for so many evil contingencies and chances that we might secure even peace and happiness, and then man may become brave and genial, altruistic and earnest, in spite of it all, bywillingaway his Timidity.
I have not assumed a high philosophical or metaphysical position in this work; my efforts have been confined to indicating how by a very simple and well-nigh mechanical process, perfectly intelligible to every human being with an intellect, one may induce certain states of mind and thereby create a Will. But I quite agree with Mr. FLETCHER that Forethought is strong thought, and the point from which all projects must proceed. As I understand it, it is a kind of impulse or projection of will into the coming work. I may here illustrate this with a curious fact in physics. If the reader wished to ring a door-bell so as to produce as much sound as possible he would probably pull it as far back as he could and then let it go. But if he would in letting it go simply give it a tap with his forefinger he would actually redouble the noise.
Or, to shoot an arrow as far as possible, it is not enough to merely draw the bow to its utmost span or tension. If just as it goes you will give the bow a quickpush,though the effort be trifling, the arrow will fly almost as far again as it would have done without it.
Or, if, as is well known, in wielding a very sharp saber, we make thedraw-cut,that is if we add to the blow or chop, as with an axe, a certain slight pull and simultaneously, we can cut through a silk handkerchief or a sheep.
Forethought is the tap on the bell, the push of the bow, the draw on the saber. It is the deliberate yet rapid action of the mind when before falling to sleep or dismissing thought webidthe mind to subsequently respond. It is more than merely thinking what we are to do; it is the bidding or ordering self to fulfill a task before willing it.
Forethought in the senses employed or implied as here described means much more than mere previous consideration or reflection, which may be very feeble. It is, in fact, "constructive," which, as inventive, impliesactivethought. "Forethought stimulates, aids the success of honest aims." Therefore, as the active principle in mental work, I regard it as a kind of self-impulse, or that minor part in the division of the force employed which sets the major into action. Now, if we really understand this and can succeed in employing Forethought as the preparation for, and impulse to, Self-Suggestion, we shall greatly aid the success of the latter, because the former insures attention and interest. Forethought may be brief, but it should always be energetic. By cultivating it we acquire the enviable talent of those men who take in everything at a glance, and act promptly, like a NAPOLEON. This power is universally believed to be entirely innate or a gift; but it can be induced or developed in all minds in proportion to the will by practice.
Be it observed that as the experimenter progresses in the development of will by suggestion, he can gradually lay aside the latter, or allprocesses,especially if he work to such an end, anticipating it. Then he simply acts by clear will and strength, and Forethought constitutes all his stock-in-trade, process or aid. He preconceives and wills energetically at once, and by practice and repetitionForethoughtbecomes a marvelous help on all occasions and emergencies.
To make it of avail the one who frequently practices self-suggestion, at first with, and then without sleep, will inevitably find ere long that to facilitate his work, or to succeed hemustfirst write, as it were, or plan a preface, synopsis, or epitome of his proposed work, to start it and combine with it a resolve or decree that it must be done, the latter being the tap on the bell-knob. Now the habit of composing the plan as perfectly, yet as succinctly as possible, daily or nightly, combined with the energetic impulse to send it off, will ere long give the operator a conception of what I mean by Foresight which by description I cannot. And when grown familiar and really mastered its possessor will find that his power to think and act promptly in all the emergencies of life has greatly increased.
Therefore Forethought means a great deal more, as here employed, than seeing in advance, or deliberate prudence—it rather implies, like divination or foreknowledge, sagacity and mentalactionas well as mere perception. It will inevitably or assuredly grow with the practice of self-suggestion if the latter be devoted to mental improvement, but as it grows it will qualify the operator to lay aside the sleep and suggest to himself directly.
All men of great natural strength of mind, gifted with the will to do and dare, the beings of action and genius, act directly, and are like athletes who lift a tree by the simple exertion of the muscles. He who achieves his aim by self-culture, training, or suggestion, is like one who raises the weight by means of a lever, and if he practice it often enough he may in the end become as strong as the other.
There is a curious and very illustrative instance of Forethought in the sense in which I am endeavoring to explain it, given in a novel, the "Scalp-Hunters," by MAYNE REID, with whom I was well acquainted in bygone years. Not having the original, I translate from a French version:
"His aim with the rifle is infallible, and it would seem as if the ball obeyed his Will. There must be a kind ofdirecting principlein his mind, independent of strength of nerve and sight. He and one other are the only men in whom I have observed this singular power."
This means simply the exercise in a second, as it were, of "the tap on the bell-knob," or the projection of the will into the proposed shot, and which may be applied to any act. Gymnasts, leapers and the like are all familiar with it. It springs from resolute confidence and self-impulse enforced; but it also creates them, and the growth is very great and rapid when the idea is much kept before the mind. In this latter lies most of the problem.
In Humanity, mind, and especially Forethought, or reflection, combined in one effort with will and energy, enters into all acts, though often unsuspected, for it is a kind of unconsciousreflexaction or cerebration. Thus I once discovered to my astonishment in a gymnasium that the extremely mechanical action of putting up a heavy weight from the ground to the shoulder and from the shoulder to the full reach of the arm above the head, became much easier after a little practice, although my muscles had not grown, nor my strength increased during the time. And I found that whatever the exertion might be there was always some trick or knack, however indescribable, by means of which the man with a brain could surpass a dolt atanything,though the latter were his equal in strength. But it sometimes happens that the trick can be taught and even improved on. And it is in all cases Forethought, even in the lifting of weights or the willing on the morrow to write a poem.
For this truly weird power—since "the weird sisters" in "Macbeth" means only the sisters whoforesee—is, in fact, the energy which projects itself in some manner, which physiology can as yet only very weakly explain, and even if the explanationwereperfect, it would amount in fact to no more than showing the machinery of a watch, when the main object for us is that it shouldkeep time,and tell the hour, as well as exhibit the ingenuity of the maker—which thing is very much lost sight of, even by many very great thinkers, misled by the vanity of showing how much they know.
Yes, Foresight or Forethought projects itself in all things, and it is a serious consideration, or one of such immense value, that when really understood, and above all subjected to some practice—such as I have described, and which, as far as I can see, isnecessary—one can bring it to bearintelligentlyon all the actions of life, that is to say, tomuchgreater advantage than when we use it ignorantly, just as a genius endowed with strength can do far more with it than an ignoramus. For there is nothing requiring Thought in which it cannot aid us. I have alluded to Poetry. Now this does not mean that a man can become a SHAKESPEARE or SHELLEY by means of all the forethought and suggestion in the world, but they will, if well developed and directed, draw out from the mystic depths of mind such talent as hehas—doubtless in some or all cases more than he has ever shown.
No one can say what is hidden in every memory; it is like the sounding ocean with its buried cities, and treasures and wondrous relics of the olden time. This much we may assume to know, that every image or idea or impression whichever reached us through any of our senses entered a cell when it was ready for it, where it sleeps or wakes, most images being in the former condition. In fact, every brain is like a monastery of the Middle Ages, or a beehive. But it is built on a gigantic scale, for it is thought that no man, however learned or experienced he might be, ever contrived during all his life to so much as even half fill the cells of his memory. And if any reader should be apprehensive lest it come to pass with him in this age of unlimited supply of cheap knowledge that he will fill all his cells let him console himself with the reflection that it is supposed that Nature, in such a case, will have a further supply of new cells ready, she never, as yet, having failed in such rough hospitality, though it often leaves much to be desired!
Yes, they are all there—every image of the past, every face which ever smiled on us—the hopes and fears of bygone years—the rustling of grass and flowers and the roar of the sea—the sound of trumpets in processions grand—the voices of the great and good among mankind—or what you will. Every line ever read in print, every picture and face and house is there. Many an experiment has shown this to be true; also that by mesmerizing or hypnotizing processes the most hidden images or memories can be awakened. In fact, the idea has lost much of its wonder since the time of Coleridge, now that every sound can be recorded, laid away and reproduced, and we are touching closely on an age when all that liesperduin any mind can or will be set forth visibly, and all that a man has everseenbe shown to the world. For this is no whit more wonderful than that we can convey images or pictures by telegraph, and when I close my eyes and recall or imagine a form it does not seem strange that there might be some process by means of which it might be photographed.
And here we touch upon the Materialization of Thought, which conception loses a part of the absurdity with which Spiritualists and Occultists have invested it, if we regard all nature as one substance. For, in truth, all that was ever perceived, even to the shadow of a dream by a lunatic, had as real an existence while it lasted as the Pyramids of Egypt, else it could not have been perceived. Sense cannot, even in dreams, observe what is not for the time an effect on matter. If a manimaginesor makes believe to himself that he has a fairy attendant, or a dog, andfanciesthat he sees it, that man does really seesomething,though it be invisible to others. There is some kind of creative brain-action going on, some employment of atoms and forces, and, if this be so, we may enter it among the Possibilities of the Future that the Material in any form whatever may be advanced, or further materialized or made real.
It is curious that this idea has long been familiar to believers in magic. In more than one Italian legend which I have collected a sorceress or goddess evolves a life from her own soul, as a fire emits a spark. In fact, the fancy occurs in some form in all mythologies, great or small. In one old Irish legend a wizard turns a Thought into a watch-dog. The history of genius and of Invention is that of realizing ideas, of making them clearer and stronger and more comprehensive. Thus it seems to me that the wordForethoughtas generally loosely understood, when compared to what it has been shown capable of expressing, is almost as much advanced as if like the fairy HERMELINA, chronicled by GROSIUS, it had been originally a vapor or mere fantasy, and gradually advanced to fairy life so as to become the companion of a wizard.
If an artist, say a painter, will take forethought for a certain picture, whether the subject be determined or not, bringing himself to that state of easy, assured confidence, as a matter of course that he willretainthe subject he will, if not at the first effort, almost certainly at last find himself possessed of it. Let him beware of haste, or of forcing the work. When he shall have secured suggestive Interest let him will that Ingenuity shall be bolder and his spirit draw from the stores of memory more abundant material. Thus our powers may be gradually and gently drawn into our service. Truly it would seem as if there werenolimit to what a man can evolve out of himself if he will take Thought thereto.
Forethought can be of vast practical use in cases where confidence is required. Many a young clergyman and lawyer has been literally frightened out of a career, and many an actor ruined for want of a very little knowledge, and in this I speak from personal experience. Let the aspirant who is to appear in public, or pass an examination, and is alarmed, base his forethought on such ideas as this, that he would not be afraid to repeat his speech tooneperson or two—why should he fear a hundred? There are some who can repeat this idea to themselves till it takes hold strongly, and they rise almost feeling contempt for all in court—as did the old lady in Saint Louis, who felt so relieved when a witness atnotfeeling frightened that she bade judge and jury cease looking at her in that impudent way.
Having read the foregoing to a friend he asked me whether I believed that by Forethought and Suggestion a gentleman could be induced without diffidence to offer himself in marriage, since, as is well known, that the most eligible young men often put off wedding for years because they cannot summon up courage to propose. To which I replied that I had no great experience of such cases, but as regarded the method I was like the Scotch clergyman who, being asked by a wealthy man if he thought that the gift of a thousand pounds to the Kirk would save the donor's soul, replied: "I'm na prepairet to preceesly answer thot question—but I wad vara warmly advise ye totryit."
It must be remembered that for the very great majority of cases, if really not for all, the practicer of this process must be of temperate habits, and never attempt after a hearty meal, or drinking freely, to exercise Forethought or Self-Suggestion. Peaceful mental action during sleep requires that there shall be very light labor of digestion, and disturbed or troublesome dreams are utterly incompatible with really successful results. Nor will a single day's temperance suffice. It requires many days to bring the whole frame and constitution into good fit order. Here there can be no evasion, for more than ordinary temperance in food and drink isabsolutely indispensable.
It is a principle, recognized by all physiologists, that digestion and fixed thought cannot go on together; it is even unadvisable to read while eating. Thus in all the old magical operations, which were, in fact, self-hypnotism, a perfect fast is insisted on with reason. This is all so self-evident that I need not dwell on it. It will be needless for anyone to take up this subject as a trifling pastime, or attempt self-suggestion and development of will with as little earnestness as one would give to a game of cards; for in such a half-way effort time will be lost and nothing come of it. Unless entered on with the most serious resolve to persevere, and make greater effort and more earnestly at every step, it had better be let alone.
All who will persevere with calm determination cannot fail ere long to gain a certain success, and this achieved, the second step is much easier. However, there are many people who after doing all in their power to get to the gold or diamond mines, hasten away even when in the full tide of success, because they are fickle—and it is precisely such people who easily tire who are most easily attracted, be it to mesmerism, hypnotism, or any other wonder. And they are more wearisome and greater foes to true Science than the utterly indifferent or the ignorant.
This work will not have been written in vain should it induce the reader to reflect on what is implied by patient repetition or perseverance, and what an incredible and variedpowerthat man acquires who masters it. He who can lead himself, or others, into ahabitcan do anything. Even Religion is, in fact, nothing else. "Religion," said the reviewer of "The Evolution of the Idea of God," by GRANT ALLEN, "he defines as Custom or Practice—not theory, not theology, not ethics, not spiritual aspirations, but a certain set of more or less similar observances: propitiation, prayer, praise, offerings, the request for Divine favors, the deprecation of Divine anger, or other misfortunes"—in short, Ritual. That is to say, it is the aggregate of the different parts of religion, of which many take one for the whole. But this aggregation was the result of earnest patience and had good results. And it is by the careful analysis and all-round examination of Ideas that we acquire valuable knowledge, and may learn how very few there are current which are more than very superficially understood—as I have shown in what I have said of the Will, the Imagination, Forethought, and many other faculties which are flippantly used to explain a thousand problems by people who can hardly define the things themselves.