THOUGHTS NOT WORDS IMPRESSED.--While Max Muller ardently supports his theory that thought itself depends upon the words which express it, we constantly meet with facts which indicate that the _idea_ is conveyed from one mind to another, and there is clothed in words according to the culture of the receiving mind. The vividness with which the idea is impressed insures the use of similar verbal clothing. An instance is reported by Dapson, in Deleuze, where a sealed letter was given a very susceptible magnetic subject. It reads:

"No other than the eye of Omnipotence can read this sentence in this envelope.

_Troy, New York, Aug. 1837._"

The subject read it:

"No other than the eye of Omnipotence can read this in this envelope. ---------- 1837."

He omitted "sentence," and all the date but the year. It is to be observed that in all instances of thought transference or sensitiveness, the reproduction of names, dates, etc., expressed by arbitrary words, are the most difficult and unreliable, and this has been a source of doubt, and an argument against the truthfulness of the magnetic subject.

It requires a deeper hypnotic state to receive dates and names correctly, than connected ideas. It is because ideas and not the verbal form are received, that culture becomes of greatest value connected with sensitiveness, as will be amplified in a succeeding section, treating on misconceived sensitiveness, whereby is made possible the seemingly superhuman achievements of authors, philosophers, sages, statesmen, and inventors. It will also be more extendedly treated of in the chapter devoted to the consideration of Dreams.

Sensitive State: Its Division into Mesmeric, Somnambulic, and Clairvoyant.

THE SIXTH SENSE.--In the normal state we know and understand the external world through and by the senses. The eye reveals to us the beauties of light, and by its aid the wondrous diversities of nature.

The ear brings to the mind the varied sounds, makes oral speech and the sweet harmonies of music possible. The organ of smell sentinels the citadel of health against pestiferous odors, and gives the exquisite enjoyment of perfumes. Ordinarily we rely on these senses as our guides, and so complete is our reliance that we recognize no other avenue to knowledge of the external world; yet at times we find that our minds extend beyond the senses and have capabilities which can not be referred to them. There is an interior perception, which has been called the sixth sense, which, sensitive to impressions from supernal sources, at times rises above all the others. It is through this sense or better, this sensitive state, that we gain an insight into the spiritual nature of man. The senses would lead us away to a gross materialism, for they belong to the animal organization; this sensitiveness leads us in an opposite direction. We find through it another nature overlaid and obscured by the senses and their understanding. This sensitive state is the activity of the spiritual being, in the ratio of its perfection, and is really as normal as the most sensuous condition. The study of this state is the gateway to the understanding of our spiritual being, and the first lesson it teaches is that man is a dual creation; a spirit, an intelligent ent.i.ty, clothed with, and circ.u.mscribed by, a physical body.

Only so far as that body interferes with the activity of the spirit, is it of interest to us in the present discussion, which relates entirely to the spirit.

This sensitive state is possessed by many, and in many more it may be induced by proper means. It may be laid down as a rule that whatever weakens the physical faculties strengthens this spiritual perception.

Thus it is often manifested in disease, after fatigue, or in the negative hours of sleep. Some drugs have the power of inducing it, and mesmerism is the strongest of all artificial means. I use the term _sensitive_ with the meaning here given, and from that meaning shall not deviate. Many who possess this power in a slight degree may not distinguish its perceptions from those of the senses with which they blend, but there are times when the mind pa.s.ses into an entirely different state from that of its normal activity, that of sensitive receptivity, and what is usually termed intuition is intensified. I propose to study this sensitive state first in connection with that of wakefulness, and then with that of sleep; and from simple thought-reading to the reception of thought from supernal sources.

Hitherto the discussion of spirit has been considered impracticable by scientific methods, and theology and metaphysics have occupied the field. In this border-land between the known and the unknown, ignorance and charlatanry have held high carnival, and those who love scientific accuracy perhaps are excusable in regarding the belief in spiritual beings as a superst.i.tion; yet there has acc.u.mulated as folk lore, as myths, as an outside, out-of-the-way literature, a vast ma.s.s of material, some of which, it is true, is mere rubbish, through which gleams bright veins of truth, showing the close relations between the seen and the unseen universes. Here and there a sensitive mind has received the light in clearer effulgence, and made the surrounding gloom more densely impenetrable. At remote intervals the oriflamme of the spiritual conception of nature has flashed athwart the intervals of gross materialism, but religion, moral conduct, not knowledge, has been the motive. This age demands knowledge for its own sweet sake, a.s.sured that the highest morality will flow therefrom. In the study of the conditions of the mind, the various states of sleep, clairvoyance, somnambulism, etc., will be defined and ill.u.s.trated.

SLEEP.--Sleep is the "twin sister of death" only in appearance, for aside from poetic fancy, sleep is the negative condition of activity. In perfect sleep all the faculties of the mind are in repose, and the bodily functions go on with the least waste. It is essentially restful and recuperative. The waste of the body, its wear and tear of muscle and nerve is repaired; new cells take the place of those broken down, and the debris moves slowly forward to the excretory organs and is eliminated.

In this state of negative repose there is no manifestation of thought, and it is as unlike the clairvoyant or sensitive state as that of wakefulness; but shaded into this state of sleep, as into that of wakefulness, are various degrees of sensitiveness. The conditions of sleep are provocative of this impressibleness. Night is negative; the silence and the vail of darkness shutting out external objects conduce to make the mind negative and susceptible.

At midnight is the culmination of this negativeness, and hence the ghastly dread of that hour has a foundation in fact, and is not an idle superst.i.tion. Ghosts may never appear, yet if they were to appear the midnight hour, of all others, would be a.s.signed by the student cognizant of this fact for them to come like shafts of frozen moonshine, into the walks of men.

MESMERIC STATE.--Mesmerism, under whatever name, animal magnetism, hypnotism, etc., is a potent means in the study of psychology. It has made it possible to command many of the most evanescent phenomena, and allow of their careful examination, when otherwise they came at rare intervals and at such unexpected moments as made it impossible to carefully compare and study them. Somnambulism, clairvoyance, and that state of exquisite sensitiveness which makes us receptive of impressions transformed into dreams, may be commanded in a sensitive, and observed at leisure.

In the commencement we must free ourselves from the commonly received idea that sleep has any resemblance to any of these several states which are usually called magnetic, mesmeric, or clairvoyant sleep. As already stated, sleep is the negative of being, and more distinct from these states of exalted perception than waking. The incongruous and often incoherent visions which arise in the half-waking state, or when only a part of the mental faculties are at rest, are the ordinary dreams, which have no significance, and are very different in their origin and meaning from the impressions received in the sensitive state, which is one of intense wakefulness and activity. The sensitive condition is possessed in a marked degree by about one in five, and may be induced in a still larger ratio. It is more frequently found in women than in men. It may be cultivated, and become an important factor in the character and happiness of the individual.

We will simply for convenience divide the sensitive state into the hypnotic, somnambulic and clairvoyant; but it must be borne in mind that these merge into each other; and that no sharp line can be drawn between them.

Mesmerism may be regarded as the method by which all of these states may be induced. The mesmeric state is equivalent to the hypnotic. After years of delay, mesmerism has been accepted under another name, that of hypnotism; but the theory of a "fluid" or specific influence is discarded. Hypnotists cannot, however, exceed the most common experiments without the facts demanding even as a working hypothesis, this specific influence.

The ticking of a watch held close to the ear, or intensely gazing at some object, will throw a sensitive into an abnormal condition, at the mercy of the "dominant idea," and he becomes an automaton in the hands of an external influence. This is the hypnotic state, beyond which the "dominant idea" fails. A sensitive may be led by a "dominant idea," but soon manifests a power which stretches beyond into an unexplored region of possibilities, exhibiting mental perceptions far more acute than those possess who are around him, or he himself possesses in his normal condition. Hypnotism as treated by its exponents is an extremely complicated state, ranging from the cataleptic to the independent clairvoyant. To define it with the usual narrow meaning is extremely misleading and unscientific.

There are two distinct states of hypnotism. The first is that in which most platform experiments are made. The sensitive is capable of carrying on conversations, answering questions, and is governed by a "dominant idea," believing all the operator wishes, and doing as commanded.

The sensitive rapidly enters the next stage, when he becomes insensible to pain, and irresponsive to the address of any one except the operator.

Until this stage is reached consciousness and memory are retained, a fact fatal to the theory of automatic action or "unconscious cerebration." In this profound state the sensitive has no memory of events which occur. It is an induced, incipient somnambulism, the true counterpart of that which under proper condition appears spontaneously.

The report of the Committee on Hypnotism, vol. I., p. 95, of Proceedings of American Society for Psychical Research, shows that it confined its attention to fifty or sixty students of Harvard College. Of these about a dozen were affected, and of these, two were so good that attention was confined to them.

"The extraordinary mixture, in the hypnotic trance, of preternatural refinement of discrimination with the grossest insensibility, is one of the most remarkable features of the condition. A blank sheet of paper, with fine-cut edges, without watermarks or any thing which could lead to the recognition of one side or edge from the other, is shown to the subject with the statement that it is a photograph of a well-known face.

As soon as he distinctly sees the photograph upon its surface, he is told that it will float off from the paper, make a voyage around the walls of the room, and then return to the paper again. During this imaginary performance, he sees it successfully on the various regions of the wall; but if the paper is meanwhile secretly turned over, and handed to him upside down, or with its under surface on top, he instantly recognizes the change, and seeing the portrait in the altered position of the paper, turns the latter about, 'to get the portrait right.'"

In the hypnotic state the subject is under the control of the operator, and in a great degree an automaton; in the somnambulic, he in part regains his individuality, and in certain lines of thought and action is superior to himself in his waking moments. Natural somnambulism comes without warning, and ill.u.s.trates the condition induced by mesmeric pa.s.ses.

SOMNAMBULISM.--Sleep waking, or sleep walking, whatever may be its cause, mental derangement by disease or intense exertion of mind or body, or a const.i.tutional inclination thereto, is of deepest interest to the psychologist as proving the independence of the spirit of the physical senses. The somnambulist has lost the use of his senses. He feels, hears and sees nothing by touch, ear or eye, and yet the objects to which his attention is drawn are plainly perceptible.

The Archbishop of Bordeaux is authority for the following narrative: A young clergyman was in the habit of rising from his bed, and writing his sermons while asleep. When he had written a page he would read it aloud and correct it. Once in altering the expression "_ce devin enfant_," he subst.i.tuted the word "_adorable_" for "_devin_," which, commencing with a vowel, required that "_ce_" before it should be changed to "_cet_;" he accordingly added the "_t_." While he was writing the Archbishop held a piece of pasteboard under his chin to prevent him seeing what he was writing, but he went on without being in the least incommoded. The paper on which he was writing was removed and another piece subst.i.tuted, but he at once perceived the change. He also wrote pieces of music with his eyes closed. He once wrote the words under the notes too large, but discovering his mistake, he erased and rewrote them. He certainly did not see with his eyes and yet the vision was perfect.

The case of Jane C. Rider, known as the Springfield somnambulist, created in its time much wonder and speculation among intelligent persons acquainted with the facts. A full account of it was published in the Boston _Medical and Surgical Journal_, Volume XI., Numbers 4 and 5.

Miss Rider would walk in her sleep, attend to domestic duties in the dark or with her eyes bandaged, and read in a dark room with her eyes covered with cotton batting, over which was tied a black silk handkerchief. She learned without difficulty to play at backgammon while in this state, and would generally beat her antagonist, though in her normal state she knew nothing about the game.

A young lady, while at school, succeeded in her Latin exercises without devoting much time or attention to them, apparently. At length the secret of her easy progress was discovered. She was observed to leave her room at night, take her cla.s.s-book, and go to a certain place on the banks of a small stream, where she remained but a short time and then returned to the house. In the morning she was invariably unconscious of what had occurred during the night; but a glance at the lesson of the day usually resulted in the discovery that it was already quite familiar to her.

A young man on a farm in Australia, after a hard day's work, went to sleep on a sofa; after some little time he arose, pa.s.sed through several gates, opening and fastening them. Reaching the shed, he took off his coat, sharpened his shears, caught a sheep, and had just finished shearing it when his companions came with lanterns in search of him. The shock of awaking caused him to tremble like a leaf, but he soon recovered. The sheep was shorn as perfectly as if the work had been done in broad daylight.

MORAL EFFECT OF MESMERISM.--Dr. Voisin recommends a suggestive application of mesmerism. He experimented on a coa.r.s.e, debauched and lazy woman, who was susceptible to magnetism; and kept her in the mesmeric sleep ten or twelve hours a day, and to its value as a curative agent he added moral education. During her sleep he suggested ideas of obedience, of submission, of decency, and exhorted her to useful labor.

In this sleep she memorized whole pages of moral books. A complete transformation was effected in her in a few months.

What a glorious field here opens for the moral reformer! The calloused criminal who will not listen to moral suasion, deaf alike to entreaty and prayer, may be hypnotized, and in that susceptible condition taught the Lord's Prayer and moral precepts; his moral nature roused and thus be transformed into a new being. The influence of some men when brought into contact with criminals is explained by their strong mesmeric or hypnotic influence. They always lift up those they control. They are born masters, though they may not understand the cause of their strength.

TRANCE AND CLAIRVOYANCE.--The trance or clairvoyant state has been observed in all ages and among all races of mankind. It has, in seasons of great religious excitement, become epidemic, the devotee falling in convulsions, becoming cataleptic, and after hours, days, or even months of apparent death, awakening with mind overwrought with visions of the strange world in which it had dwelt during the period of unconsciousness.

The records of clairvoyance are as old as history. If prophecy, the "clear seeing of the future," be its fruit, the prophets and sages of the past were all more or less endowed with this gift. Socrates and Apollonius predicted, and were conscious of, events transpiring at remote distances. Cicero mentions that when the revelations are being given, someone must be present to record them, as "these sleepers do not retain any recollection of them." Pliny, speaking of the celebrated Hermotimus, of Clazomenae, remarks that his soul separated itself from the body, and wandered in various parts of the earth, relating events occurring in distant places. During the period of inspiration his body was insensible. The day of the battle of Pharsalia, Cornelius, a priest of profound piety, described while in Padua, as though present, every feature of the fight. Nicephorus says that when the unfortunate Valens, taking refuge in a barn, was burned by the Goths, a hermit named Paul, in a fit of ecstasy, cried out to those who were with him: "It is now that Valens burns." Tertulian describes two females, celebrated for their piety and ecstasy, that they entered that state in the midst of the congregation, revealed celestial secrets, and knew the innermost hearts of persons.

St. Justin affirms that the sibyls foretold events correctly, and quotes Plato as coinciding with him in that view. St. Athenagoras says of the faculty of prescience, that "it is proper to the soul." Volumes might be readily filled with quotations like the foregoing, showing that clairvoyance has been received as true by profound thinkers in every age. Swedenborg, Zschokke, Davis, are not peculiarities of modern times, but repet.i.tions of Socrates, Apollonius, and countless others who deeply impressed their personality on their times.

WHAT IS CLAIRVOYANCE?--Clairvoyance is a peculiar state of impressibility, presenting gradations from semi-consciousness to profound and death-like trance. Whether natural, or induced by artificial means, the attending phenomena are similar. In its most perfect form the body is in deepest sleep. A flame may be applied to it without producing the quiver of a nerve; the most pungent substances have no effect on the nostrils; pins or needles thrust into the most sensitive part give no pain; surgical operations may be performed without being felt. Hearing, tasting, smelling, feeling, as well as seeing, are seemingly independent of the physical organs. The muscular system is either relaxed or rigid; the circulation impeded in some cases until the pulse becomes imperceptible; and respiration leaves no stain on a mirror held over the nostrils.

In pa.s.sing into this state, the extremities become cold, the brain congested, the vital powers sink, a dreamy unconsciousness steals over the faculties of the mind. There is a sensation of sinking or floating.

After a time the perceptions become intensified; we can not say the senses are intensified, for they are of the body, which for the time, is insensible.

The mind sees without the physical organs of vision, hears without the organs of hearing, and feeling becomes a refined consciousness, which brings it _en rapport_ with the intelligence of the world. The more death-like the conditions of the body, the more lucid the mind, which for the time owes it no fealty.

If, as there is every reason to believe, clairvoyance depends on the unfolding of the spirit's perception, then the extent of that unfolding marks the degree of its perfection. However great or small this may be, the state itself is the same, differing only in degree, whether observed in the Pythian or Delphic oracle, the visions of St. John, the trance of Mohammed, the epidemic catalepsy of religious revivals, or the illumination of Swedenborg. The revelations made have a general resemblance, but they are so colored by surrounding circ.u.mstances that they are extremely fallible. The tendency of the trance is to make objective the subjective ideas acquired by education. This is exhibited in cases of religious ecstasy and trance, when the subject sees visions of winged angels and of Christ; transforming dogmas and beliefs into objective realities. Such revelations, of course, have no more value than the illusory visions of the fever-stricken patient.

Yet there is a profound state which sets this aside, and divests the mind of all trammels, and brings it into direct contact with the thought atmosphere of the world--the psycho-ether. Time and s.p.a.ce for it, then, have no existence, and matter is transparent.

The weakening of the physical powers by disease is favorable to sensitiveness. As the senses are deadened, the powers of the interior consciousness are quickened, and a new world rises above the horizon of the corporeal senses.