that it was formulated with special reference to hypnotism; but at that time hypnotism was the only phase of psychic phenomena under scientific discussion. Later on, a broader generalization became necessary in connection with the theory of the dual mind, and the law was then found to pertain exclusively to the subjective mind, and to dominate that mysterious mental force under all its states and conditions.1 Nevertheless, the discovery of the Law of Suggestion in its relations to hypnotism was the first great step in the direction of a true explication, not only of mental therapeutics, but of all psychic phenomena. It is true that the attitude of the medical profession toward all forms and theories of mental therapeutics has always been one of extreme conservatism, often savoring of unreasoning prejudice; but on the whole its influence has been salutary. If its denunciations have been bitter, it was because they have been directed chiefly against charlatanism and unscientific theories of causation; but, as I shall attempt to show, its inductions and discoveries have furnished the basis of a scientific system of mental therapeutics. 66 It will now be seen that I am not about to wage a warfare against the medical profession, nor upon drugs and medicines, nor upon any of the so-called systems" of mental therapeutics, much less upon the well-ascertained facts of physiological science. It is a truism of science that, in the investigation of any subject, no fact can safely be ignored that pertains, directly or indirectly, to the subject-matter; for no 1 See "The Law of Psychic Phenomena." fact in nature is inconsistent with any other fact. If, therefore, it is true that the mind controls the bodily functions in health and disease, the facts of physiological science will at least harmonize with the proposition, and perchance reveal approximately something of the methods and machinery by which this control is effected. In other words, psychology and physiology necessarily touch upon each other somewhere; and it is the object of this book to suggest tentatively a line of study by which the facts of both sciences, so far as they relate to mental therapeutics, may be correlated and reduced to something like scientific coherency. An exhaustive treatise is, of course, impossible within the limits prescribed; but if I can induce abler men to test the value of my suggestions, I am not without hope that a truly scientific system of psycho-therapeutics may eventually be evolved which will harmonize all the facts of human experience that pertain to the subject-matter. I shall first treat of the psychological aspects of the question; secondly, of the psycho-physiological; and, thirdly, of the methods of practice which suggest themselves in view of all the facts developed. CHAPTER II FIRST PRINCIPLES -- Mental Healing is not a Religion. - The Example of Jesus is conclusive on that Point. Nothing Supernatural in Mental Medicine. The Power that Heals resides within the Patient. This was the Doctrine taught by Jesus and epitomized in the Words “Thy Faith hath made Thee whole.” — The Word “Faith,” as he employed it, means not only "Belief" or "Confidence," but includes all the Spiritual Energies of the Human Soul. — It is not only prerequisite to Success in Mental Healing, but is a Dynamic Energy, besides. - Modern Science has succeeded only in demonstrating the Scientific Accuracy of the Master's Knowledge of Mental Therapeutics. -The Whole Art of Mental Healing consists in knowing how to induce the Condition of Faith in the Patient. The Fundamental Psychological Principles involved. - Suggestion a Universal Law of the Subjective Mind. - Limitations of Subjective Powers of Reasoning. False and True Suggestions. Potency of AutoSuggestions. Moral Principles constitute Auto-Suggestions. Resistance to False Suggestions. - Effectiveness of Suggestion not dependent upon the Hypnotic Condition. - Passivity of the Mind the Equivalent of Hypnosis for Therapeutic Purposes. - Suggestions based upon Scientific Truth are most effective. Fundamental Psychological Principle. B - The Third EFORE attempting to state what mental healing is, it may be well to have a clear understanding of what it is not. First, then, it is not a religion. There is no more religion in healing the sick by mental processes than there is in healing them by pills or clysters. Many good people think otherwise, and cite the example of the Master. But there is no evidence that he regarded the act of healing as a religious rite, except in so far as all benevolent acts belong to that scheme of universal altruism which was the essence of his religion. But he exacted no precedent conditions of religious belief from the beneficiaries of his power; he prescribed for them no acts of religious worship, nor did he himself perform any in connection with the exercise of his healing power. The only thing that savored of religion, therefore, was in that which he refrained from doing, namely: he accepted no fees for his services, nor did he charge his apostles for "lessons." Secondly, there is nothing supernatural or supermundane in the methods or agencies employed in healing the sick by mental processes; and thirdly, no power or agency, mundane or supermundane, extraneous to the patient himself, has any part or lot in the process of mental healing. For proof of these two propositions we may again refer to the authority of the Master. And this brings us to the immediate consideration of the question what mental healing is. Those who are acquainted with the history and teachings of Jesus of Nazareth, as set forth in the New Testament, will recall the facts that he never claimed any credit for healing the sick; nor did he arrogate to himself the possession of any personal power to heal disease; much less did he ascribe the power to any other agency, human or divine, extraneous to the patient himself. In truth, the reticence of Jesus in regard to his attributes and powers was one of his most marked characteristics. But more remarkable still was the fact that what he did say was always pregnant with veritable scientific signifi cance. No better illustration of this can be imagined than his constantly reiterated statement with regard to the real source of the healing power manifested in his patients. The words "Thy faith hath made thee whole" constitute a scientifically exact statement of the fundamental fact of mental therapeutics. Their obvious meaning is, first, that the power which effects the healing is resident within the patient, and not in any extraneous force or agency. This is the primary meaning of the phrase, and no amount of sophistry can weaken its force or significance. Secondly, it means that this force or energy resident within the patient consists of, or is due to, a certain definite mental condition or attitude of mind with reference to the work to be done. It may be here remarked that the English word "faith" very inadequately describes the energy or force in question, as Jesus apparently understood it. That is to say, no definition of the word is found in any dictionary that conveys the slightest notion of that dynamic energy which enabled the leper to throw off his disease instantaneously, or the lame man to take up his bed and walk. Every dictionary definition embraces the implication of some form or degree of belief as its determinative feature. But the faith which Jesus proclaimed as the one prepotent agency in the healing of disease, the faith which sustained Peter in his walk upon the water until he momentarily lost it, the dynamic potentialities of which could only be adequately prefigured as being equal to the removal of mountains, such a faith is necessarily far more than the word "belief" or "confidence" would imply. It includes both, as |