Hypnotism: Its History, Practice and Theory |
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influence. And I do not consider that Leewenfeld is right in his view that in
hypnotic suggestion the personal influence of the experimenter is put in the
background by other methods of influence—entreaty, advice, command. The circumstance that we are unable to analyze the cause of personal influence in numerous cases has led to all kinds of THE THEORY OF HYPNOTISM. 233 mystical theories being propounded, especially that of animal magnetism, by which it is attempted to prove that the influence in question is due to some kind of physical action, although in reality it depends on processes that are entirely mental. The fact that we are not always able to understand these processes often leaves a mysterious impression, and Eschle, consequently, agrees with Rosenbach that there is a mystic factor in suggestive influence. We must not, however, call a phenomenon mystical because we do not understand all its details; otherwise we should have to term sexual love, the influence of teacher on pupil, and many other similar human relations mystical also. Many experiences of daily life also confirm the fourth of the facts under consideration—viz., that if one person commences to exert an influence over another, that influence is increased by subsequent repetition. It frequently happens that when two people fall out neither will give way, no matter how trivial the subject in dispute may be. Each disputant fears that if the other gain no matter how small a success, he will demand more. In the winner the consciousness of victory, which is an essential part of the success gained, is increased, while the loser feels a lessened power of resistance. It is evident that the increase of influence on the one hand, and of susceptibility on the other, has a logical basis. This may be observed in the case of patient and doctor; the latter's influence is some-times increased on account of the success of his treatment. The fifth fact of human mental life concerns a consciousness completely distinct from the waking consciousness. Following Eduard v. Hartmann, we will call this the state of dream--consciousness. In it feelings and perceptions do not occur in the same way as in the waking consciousness; but I will not enter into details on this point, as it has been thoroughly discussed in the chapter on "Cognate States" (p. i78 et seq.). The chief point is that we are able to distinguish dream-consciousness from waking-consciousness simply by recollection. When we wake from sleep in which we have been dreaming, we know that what we dreamed was only a dream, and was not real (Bentivegni). We may take these five facts in connection with the mental states of human beings for granted. As I have pointed out in the preceding remarks, there are many respects in which they may be rendered more comprehensible, but we do not possess |
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