second proposition is, that the subjective mind is constantly amenable to control by suggestion. The third, or subsidiary, proposition is, that the subjective mind is incapable of inductive reasoning ." He then explains his use of the terms objective mind and subjective mind, which usage was opposed to that familiar to the older psychologists and which aroused instant opposition from them. Hudson states:
"In general terms the difference between man’s two minds may be stated as follows:—The objective mind takes cognizance of the objective world. Its media of observation are the five physical senses. It is the outgrowth of man’s physical necessities. It is his guide in his struggle with his material environment. Its highest function is that of reasoning. The subjective mind takes cognizance of its environment by means independent of the physical senses. It perceives by intuition. It is the seat of the emotions, and the storehouse of memory. It performs its highest functions when the objective senses are in abeyance. In a word, it is that intelligence which makes itself manifest in a hypnotic subject when he is in a state of somnambulism. In this state many of the most wonderful feats of the subjective mind are performed. It sees without the natural organs of vision; and in this, as in many other grades, or degrees, of the hypnotic state, it can be made, apparently, to leave the body, and travel to distant lands and bring back intelligence, ofttimes of the most exact and truthful character. It also has the power to read the thoughts of others, even to the minutest details; to read the contents of sealed envelopes and closed books. In short it is the subjective mind that possesses what is popularly designated as clairvoyant power, and the ability to apprehend the thoughts of others without the aid of the ordinary means of communication. In point of fact, that which for convenience I have chosen to designate, as the subjective mind appears to be a separate and distinct entity; and the real distinctive difference between the two minds seems to consist in the fact that the objective mind is merely the function of the physical brain, while the subjective mind is a distinct entity, possessing independent powers and functions, having a mental organization of its own, and being capable of sustaining an existence independently of the body. In other words, it is the soul."
After making the above startling statement that the subjective mind is not only a separate entity, but is in fact the soul, Dr. Hudson then proceeds with his second proposition, that the subjective mind is constantly amenable to control by suggestion. He states the matter as follows:
"1. That the objective mind, or, let us say, man in his normal condition is not controllable, against reason, positive knowledge, or the evidence of his senses, by the suggestions of another. 2. That the subjective mind, or man in the hypnotic state, is unqualifiedly and constantly amenable to the power of suggestion. That is to say, the subjective mind accepts, without hesitation or doubt, every statement that is made to it, no matter how absurd or incongruous or contrary to the objective experience of the individual…. These are fundamental facts, known and acknowledged by every student of the science of hypnotism."
We may say here in passing, that this last statement of the "fundamental facts, known and acknowledged by every student of hypnotism" is now vigorously opposed by many leading authorities on suggestion. While it is true that in certain stages of hypnosis the deeper strata of the subconscious region of mind are tapped, it is likewise true that suggestion does not depend upon the hypnotic condition, but on the contrary is manifested in the waking state. And, likewise Dr. Hudson’s statement that "The objective mind…is not controllable…by the suggestions of another" is not now accepted as correct by leading authorities upon suggestion; for it is known that the objective mind is amenable to suggestion, and that much of the phenomena of suggestion is manifested in this plane of the mind. It is true, however, that much of the difference of opinion seemingly arises from the confusion of terms, and the definition of "suggestion." Moreover, Dr. Hudson’s theory is not seriously affected by the above objection, and the value of his classification is not impaired.
Dr. Hudson then proceeds to explain another characteristic of the subjective mind—his third proposition. He says: "One of the most important distinctions between the objective and subjective minds pertains to the function of reason…. (1) The Objective Mind is capable of reasoning by all methods— inductive and deductive, analytic and synthetic. (2) The subjective mind is incapable of inductive reasoning. Let it here be understood that this proposition refers to the powers and functions of the purely subjective mind, as exhibited in the mental operations in persons in a state of profound hypnotism or trance.
The prodigious intellectual feats of persons in that condition have been a source of amazement in all the ages; but the striking peculiarity noted above appears to have been lost sight of in admiration of the other qualities exhibited. In other words, it has never been noted that their reasoning is always deductive, or syllogistic. The subjective mind never classifies a series of known facts, and reasons from them up to general principles; but, given a general principle to start with, it will reason deductively from that down to all legitimate inferences, with a marvelous cogency and power. Place a man of intelligence and cultivation in a hypnotic state, and give him a premise—say in the form of a statement of a general principle of philosophy; and no matter what may have been his opinions in his normal condition, he will unhesitatingly, in obedience to the power of suggestion, assume the correctness of the proposition; and if given an opportunity to discuss the question, will proceed to deduce therefrom the details of a whole system of philosophy. Every conclusion will be so clearly and logically deducible from the major premise, and withal so plausible and consistent, that the listener will almost forget that the premise was assumed."
Dr. Hudson also claimed for the subjective mind that it possessed "a prodigious memory." He states: "It would perhaps be hazardous to say that the memory of the subjective mind is perfect, but there is good ground for believing that such a proposition would be substantially true." He also states further on in his book that: "The irresistible inference is that when the soul is freed entirely from its trammels of flesh, its powers will attain perfection, its memory will be absolute…. Subjective memory appears to be the only kind or quality of memory which deserves that appellation; it is the only memory which is absolute. The memory of the objective mind, comparatively speaking, is more properly designated as recollection."
In his later books Dr. Hudson sought to establish the Immortality of the Soul by his theory of the subjective mind, which latter he identified with the soul. He also sought to prove the Divine Pedigree of Man by the same theory, holding practically that God’s attributes and characteristics must be practically those of the subjective mind raised to infinity. With these questions we have no concern in this work. Many of Dr. Hudson’s most ardent admirers express the opinion that he had carried his idea too far—having assumed a premise, he carried it to its extreme conclusion, in the very manner which he himself claimed for the subjective mind itself, as stated in a quotation on a preceding page. We shall not discuss this question, as it forms no part of the subject of our present consideration.
Many of the best authorities today, while giving to Dr. Hudson the highest praise for his valuable work of classification and presentation of collected data, feel that he was without warrant for assuming the subjective mind to be a separate entity, in fact the soul. They are of the opinion that he has made the mistake of collating the phenomena of several widelyseparated planes or phases of the mind, high and low, and then grouping them together as qualities of a separate entity distinct from the objective mind. The trend of the latest and most advanced thought on the subject is that not only the various subconscious planes, and superconscious planes of the mind, but also the socalled objective mind itself, are but phases or planes of manifestation of one mind, or self, of the individual. It is held that if we separate the various planes of mental manifestation into separate entities, we shall have not two minds but many minds. The mind is held to be far more complex than is indicated by any twomind theory. But, as we have said, the work of Dr. Hudson is highly esteemed although his conclusions are not now generally adopted or accepted. He has done more than any other recent writer on the subject to popularize the idea of subconscious mentality and to render familiar the phenomena thereof.
Конец
