The Mystic Will Part 7

There are many, especially women, who speak, as it were, all time in italics, when they do not set their speech in small caps or displayed large capitals. The result of this, as regards sound, is the so-called nasal voice, which is very much like caterwauling, and I need not say that there is no fascination in it--on the contrary its tendency is to destroy any other kind of attraction. It is generally far more due to an ill-trained, unregulated, excitable, nervous temperament than to any other cause.

The training the voice to a subdued state "like music in its softest key," or to rich, deep tones, though it be done artificially, has an extraordinary effect on the character and on others. It is a.s.sociated with a well-trained mind and one gifted with self-control. One of the richest voices to which I ever listened was that of the poet TENNYSON.

I can remember another man of marvelous mind, vast learning, and aesthetic-poetic power who also had one of those voices which exercised great influence on all who heard it.

There is an amusing parallel as regards nasal-screaming voices in the fact that a donkey cannot bray unless he at the same time lifts his tail--but if the tail be _tied down_, the beast must be silent. So the man or woman, whose voice like that of the erl-king's is "ghostly shrill as the wind in the porch of a ruined church," always raise their tones with their temper, but if we keep the former down by training, the latter cannot rise.

I once asked a very talented lady teacher of Elocution in Philadelphia if she regarded shrill voices as incurable. She replied that they invariably yielded to instruction and training. Children under no domestic restraint who were allowed to scream out and dispute on all occasions and were never corrected in intonation, generally had vulgar voices.

A good voice acts very evidently on the latent powers of the mind, and impresses the aesthetic sense, even when it is unheeded by the conscious judgment. Many a clergyman makes a deep impression by his voice alone. And why? Certainly not by appealing to the reason.

Therefore it is well to be able to fascinate with the voice. Now, _nota bene_--as almost every human being can speak in a soft or well-toned voice, "at least, subdued unto a temperate tone" just as long as he or she chooses to do it, it follows that with foresight, aided by suggestion, or continued will, we can all acquire this enviable accomplishment.

To end this chapter with a curious bit of appropriate folk-lore, I would record that while Saxo Grammaticus, Olaus Magnus, and a host of other Nors.e.m.e.n have left legends to prove that there were sorcerers who by magic of the soft and wondrous voice could charm and capture men of the sword, so the Jesuit ATHANASIUS KIRCHER, declares that on the seventeenth day of May, 1638, he, going from Messina in a boat, witnessed with his own eyes the capture not of swordsmen but of sundry _xiphioe_, or sword-fish, by means of a melodiously chanted charm, the words whereof he noted down as follows:

"Mamma.s.sudi di pajanu, Palletu di pajanu, Maja.s.su stigneta.

Pallettu di pajanu, Pale la stagneta.

Mancata stigneta.

Pro nastu varitu pressu du Visu, e da terra!"

Of which words Kircher declares that they are probably of mingled corrupt Greek and ancient Sicilian, but that whatever they are, they certainly are admirable for the catching of fish.

CHAPTER X.

THE SUBLIMINAL SELF.

While the previous pages of this work were in the press, I received and read a very interesting and able Book, ent.i.tled, "Telepathy and the Subliminal Self, or an account of recent investigations regarding Hypnotism, Automatism, Dreams, Phantoms, and related phenomena," by R.

OSGOOD MASON, A.M., Fellow of the New York Academy of Medicine. Dr.

MASON, on the whole, may be said to follow HARTMANN, since he places Thaumaturgy, or working what have been considered as wonders, miracles, and the deeds of spiritualists, on the evolutionary or material basis. He is also far less superst.i.tious or p.r.o.ne to seek the miraculous and mysterious for its own sake, than his predecessors in _occulta_, and limits his beliefs to proofs sustained by good authority. He recognizes a second, or what he calls a subliminal Self, the Spirit of our Soul, acting independently of Waking Conscious Judgment, a mysterious _alter ego_, which has marvelous power.

This second or inner self I have also through this work of mine recognized as a reality, though it is, like the self-conscious soul, rather an aggregate than a distinct unity. Thus we may for convenience sake speak of the Memory, when there are in fact millions of memories, since every image stored away in the brain is one, and the faculty of revising them for the use of the waking soul, is certainly apart from the action of bringing them into play in dreams. In fact if we regard the action of all known faculties, we might a.s.sume with the Egyptians that man had not merely eight distinct souls, but eighty, or even a countless number. And as the ancients, knowing very little about mental action, cla.s.sed it all as one soul, so we may call that which is partially investigated and mysterious, a second or inner "soul,"

spirit, or subliminal self--that is to say provisionally, till more familiar with its nature and relations.

DR. MASON, to his credit be it said, has not accepted for Gospel, as certain French writers have done, the tricks of self-confessed humbugs. He has only given us the cream of the most strictly attested cases, as related by French scientists and people of unquestioned veracity. And yet admitting that in every instance the witness sincerely believed that he or she spoke the truth, the aggregate is so far from confirming the tales told, that consideration and comparison would induce very grave doubt. Thus, who could have been more sincere, purely honest or pious than JUSTINUS KERNER, whom I knew personally, SWEDENBORG, ESCHENMAYER and all of their school? Yet how utterly irreconciliable are all their revelations!

Therefore, while I have cited ill.u.s.tration and example as affording unproved or hearsay evidence, I, in fact, decidedly reject not only all tradition, as proof on occult subjects, but all a.s.sertion from any quarter, however trustworthy, asking the reader to believe in nothing which he cannot execute and make sure unto himself. Tradition and testimony are very useful to supply ideas or theories, but to actually _believe_ in anything beyond his experience a man should take sufficient interest in it to _prove_ it by personal experiment. And, therefore, as I have already declared, I not only ask, but hope that no reader will put faith in anything which I have alleged or declared, until he has fully and fairly proved it to be true in his own person.

The history of true culture, truth, or progress has been that of doubt or disbelief in all which cannot be scientifically proved or made manifest to sensation and reflection, and even in this the most scrupulous care must be exercised, since our senses often deceive us.

Therefore, in dealing with subjects which have undeniably been made the means of deceit and delusion thousands of times to one authentic instance, it is not well to accept testimony, or any kind of evidence, or proof, save that which we can establish for ourself. The day is not yet, but it is coming, when self-evidence will be claimed, and granted, as to all human knowledge, and the sooner it comes the better will it be for the world.

But I would be clearly understood as declaring that it is only as regards making up our minds to absolute faith in what involves what may be called our mental welfare, which includes the most serious conduct of life, that I would limit belief to scientific proof. As an example, I will cite the very interesting case of the hypnotic treatment of a patient by DR. VOISIN, and as given by MASON.

"In the summer of 1884, there was at the Salpetriere a young woman of a deplorable type, Jeanne S----, who was a criminal lunatic, filthy, violent, and with a life history of impurity and crime. M. Auguste Voisin, one of the physicians of the staff, undertook to hypnotize her, May 31. At that time she was so violent that she could only be kept quiet by a straight-jacket and the constant cold douche to her head. She would not look at M. Voisin, but raved and spat at him. He persisted, kept his face near and opposite to hers, and his eyes following hers constantly. In ten minutes she was in a sound sleep, and soon pa.s.sed into a somnambulistic condition. The process was repeated many days, and she gradually became sane while in the hypnotic condition, but still raved when she woke.

"Gradually then she began to accept hypnotic suggestion, and would obey trivial orders given her while asleep, such as to sweep her room, then suggestions regarding her general behavior; then, in her hypnotic condition, she began to express regret for her past life, and form resolutions of amendment to which she finally adhered when she awoke.

Two years later she was a nurse in one of the Paris hospitals, and her conduct was irreproachable. M. Voisin has followed up this case by others equally striking."

This is not only an unusually well authenticated instance, but one which seems to carry conviction from the manner of narration. Yet it would be absurd to declare that the subject neither deceived herself nor others, or that the doctor made no mistakes either in fact or involuntarily. The whole is, however, extremely valuable from its _probability_, and still more from its suggesting experiment in a much more useful direction than that followed in the majority of cases recorded in most books, which, especially in France, seem chiefly to have been conducted from a melodramatic or merely medical point of view. Very few indeed seem to have ever dreamed that a hypnotized subject was anything but a being to be cured of some disorder, operated on without pain, or made to undergo and perform various tricks, often extremely cruel, silly, and wicked--the main object of all being to advertise the skill of the operator. In fact, if it were to be accepted that the main object of hypnotism is to repeat such experiments as are described in most of the French works on the subject, humanity and decency would join in prohibiting the practice of the art altogether. These books point out and make clear in the minutest manner, how every kind of crime can be committed, and the mind brought to regard all that is evil as a matter of course. The making an innocent person attempt to commit a murder or steal is among the most usual experiments; while, on the contrary, any case like that of the reform of Jeanne S---- is either very rare, or else is treated simply as a proof of the skill of some _medico_. The fact that if the successes which are recorded are _true_, there exists a _stupendous_ power by means of which the average morality and happiness of mankind can be incredibly advanced and sustained, and Education, Art in every branch, and, in a word, all Culture be marvelously developed on a far more secure basis than in the old systems, does not seem to have occurred to any of those who possessed, as it were, gold, without having the least idea of its value or even its qualities.

Happiness in the main is a pleasant, contented condition of the mind, that is to say, "a state of mind." To be perfect, as appears from an enlarged study of all things or phenomena in their relations (since every part must harmonize with the whole), this happiness implies duty and altruism, every whit as much as self-enjoyment. This agrees with and results from scientific experience. Under the old _a priori_ psychologic system, _selfishness_ (which meant that every soul was to be chiefly or solely concerned in saving itself, guided by hope of reward and fear of punishment), it was naturally the basis of morality.

Now, accepting the definition of Happiness as a state of mind under certain conditions, it follows that it can be realized to a great degree, and in all cases to some degree, firstly by forethought or carefully defining what it is or what we desire, and secondly by making a fixed idea by simple, well-nigh mechanical means, without any resource to _les grands moyens_. According to the old and now rapidly vanis.h.i.+ng philosophy, this was to be effected by sublime morality, prayer, or adjuration of supernatural beings and n.o.ble heroism, but what is here proposed is much humbler, albeit more practical. Reading immortal poetry or prose is indeed a splendid power, but to learn the letters of the alphabet, and to spell, is very simple and unpoetic, yet far more practical. What I have described has been the mere dull rudiments. It is most remarkable that the world has always known that the art of RAFFAELLE, MICHAEL ANGELO, and ALBERT DURER was based, like that of the greatest musicians, on extensive rudimentary study, and yet has never dreamed that what far surpa.s.ses all art in every way, and even includes the desire for it, may all proceed from, or be developed by, a process which is even easier than those required for the lesser branches.

He who can control his own mind by an iron will, and say to the Thoughts which he would banish, "Be ye my slaves and begone into outer darkness," or to Peace "Dwell with me forever, come what may," _and be obeyed_, that man is a mighty magician who has attained what is worth more than all that Earth possesses. Absolute self-control under the conditions before defined--since our happiness to be true must agree with that of others--is absolutely essential to happiness. There can be no greater hero than the man who can conquer himself and think exactly as he pleases. That which annoys, tempts, stirs us to being irritable, wicked, or mean, is an aggregate of evil thoughts or images received by chance or otherwise into the memory, developed there into vile unions, and new forms like coalescing animalcule, and so powerful and vivid or objective do they become that men in all ages have given them a real existence as evil spirits.

Every sane man living, can if he _really_ desires it, obtain complete absolute command of himself, exorcise these vile demons and bring in peace instead, by developing with determination the simple process which I have described. I have found in my own experience a fierce pleasure in considering obnoxious and pernicious Thoughts as imps or demons to be conquered, in which case Pride and even Arrogance become virtues, even as poisons in their place are wholesome medicines. Thus, he who is haunted with the fixed idea, even well nigh to monomania, that he will never give way to ill temper, that nothing shall disturb his equanimity, need not fear evil results any more than the being haunted by angels. Now we can all have fixed or haunting ideas, on any subject which we please to entertain--but the idea to create good and beneficent haunting has not, that I am aware, been suggested by philosophers.

That mental influence can be exerted hypnotically most directly and certainly by one person upon another is undeniable, but this requires, firstly, a susceptible subject, or only one person in three or four, and to a degree a specially gifted operator, and very often "heaven-sent moments."

"However greatly mortals may require it, All cannot go to Corinth who desire it."

But forethought, self-suggestion, and the bringing the mind to dwell continuously on a subject are absolutely within the reach of all who have any strength of mind whatever, without any aid. Those of feebler ability yield, however, all the more readily (as in the case of children) to the influence of others or of hypnotism by a master.

Therefore, either subjectively or with a.s.sistance, most human beings can be morally benefited to a limitless degree, "morally" including intellectually.

We often hear it said of a person that he or she would do well or succeed if that individual had "application." Now, as Application, or "sticking to it," or perseverance in earnest faith, is the main condition for success in all that I have discussed, I trust that it will be borne in mind that the process indicated provides from the first lesson or experiment for this chief requisite. For the _fore-thinking_ and hypnotizing our minds to be in a certain state or condition all the next day, by what some writers, such as HARTMANN, treat as magical process--but which is just so much magical as the use of an electrical machine--is simply a beginning in Attention and Perseverance.

"So, like a s...o...b..ll rolled in falling snow, It gathers size as it doth onward go."

When we make a wish or will, or determine that in future after awaking we shall be in a given state of mind, we also include Perseverance for the given time, and as success supposes repet.i.tion in all minds, it follows that Perseverance will be induced gradually and easily.

And here I may remark that while all writers on ethics, duty or morals, cry continually "Be persevering, be honest, be enterprising, exert your will!" and so on, and waste thousands of books in ill.u.s.trating the advantages of all these fine things, there is not one who tells us _how_ to practically execute or do them. To follow the hint of a quaint Sunday School picture, they show us a swarm of Bees, with hive and honey, but do not tell us how to catch _one_. And yet a man may be anything he pleases if he will by easy and simple practice as I have shown, make the conception habitual. I do not tell you as these good folk do, how to go about it n.o.bly, or heroically, or piously; in fact, I prescribe a method as humble as making a fire, or a pair of shoes, and yet in very truth and honor I have profited far more by it than I ever did from all the exhortations which I ever have read.

Now there are many men who are not so bad in themselves in reality, but who are so haunted by evil thoughts, impulses, and desires, that they, being taught by the absurd old heathenish psychology that the "soul" is all one spiritual ent.i.ty, believe themselves to be as wicked as Beelzebub could wish, when, in fact, these sins are nothing but evil weeds which came into the mind as neglected seeds, and grew apace from sheer carelessness. Regarding them in the light, as one may say, of bodily and material nuisances, or a kind of vermin, they can be extirpated by the strong hand of Will, much more easily than under the old system, whereby they were treated with respect and awe as MILTON hath done (and most immorally too), DANTE being no better; and they would both have exerted their gigantic intellects to better purpose by showing man how to conquer the devil, instead of exalting and exaggerating his stupendous power and showing how, as regards Humanity (for which expressly the Universe, including countless millions of solar systems, was created), Satan has by far the victory, since he secures the majority of souls. For saying which thing a holy bishop once got himself into no end of trouble.

I say that he who uses his will can crush and drive out vile haunting thoughts, and the more rudely and harshly he does it the better. In all the old systems, without exception, they are treated with far too much respect and reverence, and no great wonder either, since they were regarded as a great innate portion of the soul. Whether to be cleared out by the allopathic exorcism, or the gentler h.o.m.oepathic prayer, the patient never relied on himself. There is a fine Italian proverb in the collection of GUILLO VARRINO, Venice 1656, which declares that _Buona volonta supplice a facolta_--"strong will ekes out ability"--and before the Will (which the Church has ever weakened or crushed) no evil instincts can hold. The same author tells us that "The greatest man in the world is he who can govern his own will,"

also, "To him who wills naught is impossible." To which I would add that "Whoever chooses to have a will may do so by culture," or by ever so little to begin with. Nay, I have no doubt that in time there will be societies, schools, churches, or circles, in which the Will shall be taught and applied to all moral and mental culture.

He who wills it sincerely can govern his Will, and he who can govern his Will is a thousand times more fortunate than if he could govern the world. For to govern the Will is to be without fear, superior and indifferent to all earthly follies and shams, idols, cants and delusions, it is to be lord of a thousand isles in the sea of life, and absolutely greater than any living mortal, as men exist. Small need has that man to heed what his birth or station in society may be who has mastered himself with the iron will; for he who has conquered death and the devil need fear no shadows.

He who masters himself by Will has attained to all that is best and n.o.blest in Stoicism, Epicureanism, Christianity, and Agnosticism; if the latter be understood not as doubt, but free Inquiry, and could men be made to feel what all this means and what power it bestows, and how easily it really is to master it, we should forthwith see all humanity engaged in the work.

It has been declared by many in the past in regard to schooling their minds to moral and practical ends that, leading busy lives, they had not time to think of such matters. But I earnestly protest that it is these very men of all others who most require the discipline which I have taught, and it is as easy for them as for anybody; as it, indeed, ought to be easier, yes, and far more profitable. For the one who leads by fortune a quiet life of leisure can often school himself without a system, while he who toils amid anxious thoughts and with every mental power severely taxed, will find that he can do his work _far_ more easily if he determines that he _will_ master it. The amount of mental action which lies dormant in us all is illimitable and it can all be realized by the hypnotism of Will.

CHAPTER XI.

PARACELSUS.

That our ordinary consciousness or Waking Intellect, and what is generally recognized as Mind or Soul, includes whatever has been taken in by sensation and reflection and a.s.similated to daily wants, or shows itself in bad or good memories and thought, is evident. Not less clear is it that there is another hidden Self--a power which, recognizing much which is evil in the Mind, would fain reject, or rule, or subdue it. This latent, inner Intelligence calls into action the Will. All of this is vague, and, it may be, unscientific. It is more rational to believe in many faculties or functions, but the cla.s.sification here suggested may serve as a basis. It is effectively that of GRa.s.sNER, or of all who have recognized the power of the Will to work "miracles," guided by a higher morality. And it is very curious that PARACELSUS based his whole system of nervous cure, at least, on this theory. Thus, in the _Liber Entium Morborum, de Ente Spirituali_, chap, iii, he writes:

"As we have shown that there are two _Subjecta_, this will we a.s.sume as our ground. Ye know that there is in the Body a Soul. (_Geist_.) Now reflect, to what purpose? Just that it may sustain life, even as the air keeps animals from dying for want of breath. So we know what the soul is. This soul in Man is actually clear, intelligible and sensible to the other soul, and, cla.s.sing them, they are to be regarded as allied, even as bodies are. I have a soul--the _other_ hath also one."

PARACELSUS is here very obscure, but he manifestly means by "the other," the Body. To resume:

"The Souls know one another as 'I,' and 'the other.' They converse together in their language, not by necessity according to our thoughts, but what _they_ will. And note, too, that there may be anger between them, and one may belittle or injure the other; this injury is in the Soul, the Soul in the body. Then the body suffers and is ill-- not materially or from a material _Ens_, but from the Soul. For this we need spiritual remedy. Ye are two who are dear unto one another; great in affinity. The cause is not in the body, nor is it from without; it comes from your souls (_Geisten_), who are allied.

The same pair may become inimical, or remain so. And that ye may understand a cause for this, note that the Spirit (_Geist_) of the Reasoning Faculty (_Vernunft_) is not born, save from the _Will_, therefore the Will and the Reason are separate. What exists and acts according to the Will lives in the Spirit; what only according to the Reason lives against the Spirit. For the Reason brings forth no spirit, only the Soul (_Seel_) is born of it--from Will comes the Spirit, the essence of which we describe and let the Soul be."

In this grandly conceived but most carelessly written pa.s.sage the author, in the beginning thereof, makes such confusion in expressing both Soul and Spirit with the one word, _Geist_, that his real meaning could not be intelligible to the reader who had not already mastered the theory. But, in fact, the whole conception is marvelous, and closely agreeing with the latest discoveries in Science, while ignoring all the old psychological system.