In order to explain the phenomena of hypnosis, and allied conditions, a number of writers have assumed a duality of mind, and speak of subjective mind and objective* mind as distinct entities. Such an assumption seems to me unnecessary, and contrary to the evidence of established anatomical facts. Even if we accept telepathy, which is hardly proven, and so-called astral projections, which are far from proven, we need not go beyond the laws of physics and physiology to find the explanation. Subjective and objective mind are purely arbitrary terms, and the hypothesis that called them into existence does not coincide with the facts of anatomy and physiology.

"So much the worse for anatomy and physiology" says the ultra psychologist. "You cannot expect to measure mind, which is immaterial, by the laws of material bodies." True, it is exceedingly difficult to form even a definition, or conception, of abstract mind or consciousness; but it is equally difficult to define or conceive of electricity. Yet, we know the laws that govern electricity so well, that we can trace its mechanism of connection with matter and use it in many practical ways. We may also trace the mechanism connecting mind and matter with little less accuracy.

Physiology teaches us that the connecting link between conscious mind and the material world is to be found in certain brain cells. That mind, in fact, is as much a creature of these brain cells as electricity is of the Galvanic cell. Embryology shows how these brain cells precede the realization of conscious being, and produce as they mature step by step, first, muscular movements, then, sensation of an automatic nature, and finally, the higher faculties of conscious being.

We know that this marvelous brain is composed of many groups of cells having different and more or less independent functions and, yet, that all these groups are closely connected by nerve fibres so as to form one harmonious whole. We know that most of these groups of cells at times go into an inactive or resting state which we call sleep, and that this condition varies considerably in degree. Some of the causes of sleep, and conditions of the cells during sleep, are quite well understood. Physical changes, that are well marked, take place in the cell during its activity, and the normal condition is restored during sleep. It is also a well established fact that some groups of cells may sleep while others do not, and that some groups or centers sleep more easily than others.

*For full explanation of the subjective and objective mind, the reader is referred to Hudson's "Law of Psychic Phenomena." - Editor.

It is quite sure that the centers of consciousness to present surroundings are the first, as a rule, to sleep, and that some of the automatic centers, such as the heart and respiratory centers, are the most difficult to influence in this respect. Drugs, such as chloroform, opium, and alcohol, readily produce unconsciousness to present surroundings while memory is still awake, and special senses and automatic centers still active. Pushed to a more advanced stage these drugs finally overcome all the various centers, even those governing the heart and respiration. The last centers to appear in the development of the brain are usually the first to sleep, whether this sleep be produced by natural or artificial means.

Inhibitory centers are among the latest to make their appearance, attain their greatest vigor late in life and succumb readily to hypnotic influences. When, by any means, the cells for appreciation of present surroundings and the inhibitory centers arc sleep, other active centers become unusually responsive to suggestions coming through any of the senses. Reflexes that are normally or usually under inhibitory control, act with remarkable freedom and certainty, and responses to suggestion are sure. We have not two brains, but practically hundreds of brains, all intimately connected, but more or less independent; and it is by putting to sleep various sub-brains or centers and leaving others active that the phenomena of hypnotism are produced.

Sir William Crookes has furnished a very plausible hypothesis for the explanation of telepathy, by comparing it with wireless telegraphy. Nerve force is so much like electricity that we may readily believe brain activity capable of producing waves similar to the Hertzian waves that make wireless telegraphy possible. And it seems within the bounds of reasonable probability to suppose that these waves of brain force may be appreciated by other properly tuned brains, just as the Hertzian waves are appreciated by distant electrical apparatus properly tuned to receive them. But Liebault and Bernheim have shown that hypnotic subjects are at all times amenable to suggestion, and this does not in any sense imply weak-mindedness. Indeed the weak-minded, and insane, and those on the borderland of insanity, are most difficult to hypnotize.

Actual experiments, and the history of therapeutic suggestions, show that nearly all persons are more or less subject to the influence of suggestion, while in their normal condition, and that the force and certainty with which suggestion acts will depend more upon the absolute faith with which it is received than upon any abnormal or artificial condition of the mind per se. During hypnosis all forms of inhibition and rational objection are reduced to a minimum. The most absurd statements are received without question as facts, and, for this reason, produce powerful and lasting impressions.

Suggestion has been used as a therapeutic measure, with or without the aid of actual hypnotism, from the earliest times, and its history, under its various shapes and guises, forms one of the most interesting side lights for the study of human nature. Pure suggestion, with more or less impressive ceremony and paraphernalia, used to increase the faith of the patient, was undoubtedly the active ingredient of the incantations of ancient priests, the enchantments of the negroes, the cures of Indian Voodoo doctors, the magic formulae of Aesculapius, the sympathetic powder of Paracelsus, the king's cure, the cures at Lourdes and by numerous saintly relics and waters. Astonishing numbers of cures of all imaginable diseases and conditions have been reported from these sources.