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The third proposition is that the power of the subjective mind to reason deductively from given premises is practically perfect. This has been mentioned in the foregoing paragraphs, but it requires further elucidation. I do not set this down as a distinctive characteristic of the subjective mind which is antithetical to the objective; for it is obvious that the latter possesses that power. But it is worthy of note, for the reason that the difference in degree is so marked that it practically amounts to a distinctive attribute of the subjective mind. Nor do I assert that its power of correct deduction is perfect. It is manifestly impossible to know just when the conditions are perfect for the manifestation of the highest powers. But that under favorable conditions it is practically perfect, does not admit of doubt in the minds of those who have intelligently observed the phenomena of experimental hypnotism, or, indeed, any of the higher phases of psychic phenomena. When this prodigious power of correct deduction is properly understood and appreciated, it will be found to furnish the key to many obscure problems in psychic science. As a single instance I will mention the fact that many of the phenomena of so-called prevision, or prophecy, may be traced directly to the power of correct deduction from premises derived from any of the myriad sources from which a suggestion may be imparted or knowledge obtained. Telepathy, for instance, is one of the sources of information through which the subjective mind obtains knowledge of facts not consciously possessed by the objective intelligence of either of the parties concerned. It is safe to say that most if not all of the mysterious cases of prevision may be traced to this cause. I do not say that the subjective mind of man may not possess the inherent power of correct prevision independently of knowledge of the subject-matter or the processes of reasoning. I do not know. Many stories are current which would seem to indicate the existence of

that power. But such stories are usually very far from being sufficiently well authenticated to warrant any scientist in giving them anything more than a provisional place in psychic science. Certain it is that all the scientifically verified accounts of correct prevision may be traced directly to the soul's wonderful power of correct deduction; and all that is mysterious regarding its sources of information may be traced to telepathy and perfect memory. When these two powers are taken into consideration, it will readily be seen that the subjective mind is in possession of sources of data of which the objective intelligence of mankind has as yet but a faint conception; and when to these sources of information is added the power of perfect deduction, it will be seen that much, if not all, of that which has seemed mysterious and inexplicable except by reference to supermundane sources of information, is easily explained by reference to natural laws with which the world is fast becoming acquainted.

May not this be the fountain of "this pleasing hope, this fond desire, this longing after immortality"? May it not be the origin of that emotion of the human mind which has been designated as an "intuitive knowledge of a life to come"? May not the soul have experiences of spiritual life so far removed from the physical realm that no cognizance of them can be taken by the objective consciousness? May not the soul be able to reach a state of consciousness so exalted as to enable it to come into contact and conscious communion with a deific intelligence, and to imbibe truth from its Eternal Source? May not the soul reach such a state of illumination during the unconscious moments of the physical senses that all spiritual truth will be open to its intuitive perceptions? May not the soul, either in its state of induced exaltation or by the exercise of its normal powers, be able to take cognizance of spiritual facts from which it may, by the exercise of its

marvellous powers of correct deduction, be able to demonstrate to its own consciousness the fact of immortality? All these questions, and more, will be asked by the earnest seeker after tangible evidences of a future life. They are interesting, if not pertinent, questions; and were we indulging in the pleasing phantasies of speculative philosophy, and could thus afford to dispense with facts, we might construct an argument for immortality that to many would seem impregnable. But there is one insuperable obstacle in the way which must forever prevent the construction of a conclusive argument based upon these hypothetical powers. The inexorable law of suggestion interposes itself at the very threshold of the argument, and casts a doubt upon the verity of the premises. It might even be demonstrated that the soul's power of correct deduction from given premises was perfect and infallible; yet, when the correctness of the premises is in doubt, the argument based upon them is necessarily invalid. In other words, the soul, so long as it inhabits the body, is never exempt from the operation of the law of suggestion. Hence it is often impossible to know whether its supposed perceptions are veridical or are merely subjective hallucinations resulting from auto-suggestion or from a suggestion imparted to it from some extraneous source. It is evident, therefore, that we must look elsewhere than in hypothetical perceptions or intuitions, unsupported by demonstrative evidence of their verity, for logical proof of a future life. I have dwelt thus far upon the subject of the deductive power of the subjective mind, not because it differentiates the one mind from the other, except in degree, but because of its general interest in that it furnishes an explanation of much of the phenomena of so-called prevision. In the ensuing chapter I will return to the consideration of those faculties of the soul which present distinctive points of difference from the faculties and functions of the objective mind.

CHAPTER XIII.

HAS MAN A SOUL? (continued).

The Perfect Memory of the Subjective Mind. — Memory and Recollection Differentiated. Sir William Hamilton's Views. Intuitional Powers of Perception of Nature's Laws. - The Seat of the Emotions. - The Three Normal Functions of the Subjective Mind. The Infant's Development from Savagery to Civilization. Total Depravity. — Dangers of Subjective Control. Telepathy a purely Subjective Faculty. — Abnormality of Psychic Manifestations. Ill Health a Condition precedent to their Production. They grow Stronger as the Body grows Weaker. Strongest in the Hour of Death. — The Objective Mind perishes with the Brain.

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HE fourth characteristic of the subjective mind, which distinguishes it from the objective, consists in the fact that the former is endowed with a perfect memory. In saying this, I am not unmindful of the fact that the objective mind is also endowed with a memory; but its manifestations are feeble in comparison with the prodigious power of the subjective mind. Properly speaking, the difference between the two would be defined by the employment of the word "memory" to designate the faculty in the subjective intelligence, and the word "recollection " to designate the corresponding faculty in the objective mind. Memory, in this sense, is the actual and distinct retention of recognition of past ideas in the mind (Webster). Recollection is the power of recalling ideas to the mind; in other words, it is the power of re-collecting the ideas which have once been in the mind, but are, for the

time being, forgotten. The latter faculty varies in strength in different individuals. Subjective memory is the absolute retention of all ideas, however superficially they may have been impressed upon the objective mind; and it admits of no variation in power in different individuals. It must not be understood that all manifestations of subjective memory are equally perfect. That is obviously impossible, for the reason that subjective conditions are not always perfect; but experimental hypnotism develops the fact that subjective memory is exalted, other things being equal, just in proportion to the depth of the hypnosis.

The German psychologists noted this phenomenon many years before the English philosophers took it into account; and it was not until Sir William Hamilton brought it to the attention of the English-speaking public that it was seriously considered as a factor in psychological science. Sir William designated it as "mental latency;" and he went so far as to hold that all recollection consisted in rescuing from the storehouse of latent memory some part of its treasure. His hypothesis necessarily presupposed latent memory to be perfect, and he cites many cases in support of that supposition. The curious part of his hypothesis, however, consists in the fact that whilst he considers it a normal mental process to elevate a part of the latent treasures of the mind above the threshold of consciousness, he recognizes the fact that it is only under the most intensely abnormal conditions that the whole content of the magazine of latent intelligence can be brought to light. He says:

"The second degree of latency exists when the mind contains certain systems of knowledge or certain habits of action which it is wholly unconscious of possessing in its ordinary state, but which are revealed to consciousness in certain extraordinary exaltations of its powers. The evidence on this point shows that the mind frequently contains whole systems of knowledge which, though in our normal state they may have faded into

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