SUBJECTIVE AND OBJECTIVE MIND.

The great truth which the science of hypnotism has brought to light is the dual nature of the human mind. The subjective mind is only able to reason deductively and not inductively, while the objective mind can do both. Innumerable experiments on persons in the hypnotic state have shown that the subjective mind is utterly incapable of making the selection and comparison which are necessary to the inductive process, but will accept any suggestion, however false, but having once accepted any suggestion, it is strictly logical in deducing the proper conclusions from it, and works out every suggestion to the minutest fraction of the results which flow from it.
the subjective mind is entirely under the control of the objective mind. With the utmost fidelity it reproduces and works out to its final consequences whatever the objective mind impresses upon it; and the facts of hypnotism show that ideas can be impressed on the subjective mind by the objective mind of another as well as by that of its own individuality. This is a most important point, for it is on this amenability to suggestion by the thought of another that all the phenomena of healing, whether present or absent, of telepathy and the like, depend. Under the control of the practised hypnotist the very personality of the subject becomes changed for the time being; he believes himself to be whatever the operator tells him he is: he is a swimmer breasting the waves, a bird flying in the air, a soldier in the tumult of battle, an Indian stealthily tracking his victim: in short, for the time being, he identifies himself with any personality that is impressed upon him by the will of the operator, and acts the part with inimitable accuracy. But the experiments of hypnotism go further than this, and show the existence in the subjective mind of powers far transcending any exercised by the objective mind through the medium of the physical senses; powers of thought-reading, of thought-transference, of clairvoyance, and the like, all of which are frequently manifested when the patient is brought into the higher mesmeric state; and we have thus experimental proof of the existence in ourselves of transcendental faculties the full development and conscious control of which would place us in a perfectly new sphere of life.
But it should he noted that the control must be our own and not that of any external intelligence whether in the flesh or out of it. But perhaps the most important fact which hypnotic experiments have demonstrated is that the subjective mind is the builder of the body. The subjective entity in the patient is able to diagnose the character of the disease from which he is suffering and to point out suitable remedies, indicating a physiological knowledge exceeding that of the most highly trained physicians, and also a knowledge of the correspondences between diseased conditions of the bodily organs and the material remedies which can afford relief. And from this it is but a step further to those numerous instances in which it entirely dispenses with the use of material remedies and itself works directly on the organism, so that complete restoration to health follows as the result of the suggestions of perfect soundness made by the operator to the patient while in the hypnotic state.
Now these are facts fully established by hundreds of experiments conducted by a variety of investigators in different parts of the world, and from them we may draw two inferences of the highest importance: one, that the subjective mind is in itself absolutely impersonal, and the other that it is the builder of the body, or in other words it is the creative power in the individual. That it is impersonal in itself is shown by its readiness to assume any personality the hypnotist chooses to impress upon it; and the unavoidable inference is that its realization of personality proceeds from its association with the particular objective mind of its own individuality. Whatever personality the objective mind impresses upon it, that personality it assumes and acts up to; and since it is the builder of the body it will build up a body in correspondence with the personality thus impressed upon it. These two laws of the subjective mind form the foundation of the axiom that our body represents the aggregate of our beliefs. If our fixed belief is that the body is subject to all sorts of influences beyond our control, and that this, that, or the other symptom shows that such an uncontrollable influence is at work upon us, then this belief is impressed upon the subjective mind, which by the law of its nature accepts it without question and proceeds to fashion bodily conditions in accordance with this belief. Again, if our fixed belief is that certain material remedies are the only means of cure, then we find in this belief the foundation of all medicine. There is nothing unsound in the theory of medicine; it is the strictly logical correspondence with the measure of knowledge which those who rely on it are as yet able to assimilate, and it acts accurately in accordance with their belief that in a large number of cases medicine will do good, but also in many instances it fails. Therefore, for those who have not yet reached a more interior perception of the law of nature, the healing agency of medicine is a most valuable aid to the alleviation of physical maladies. The error to be combated is not the belief that, in its own way, medicine is capable of doing good, but the belief that there is no higher or better way.
Then, on the same principle, if we realize that the subjective mind is the builder of the body, and that the body is subject to no influences except those which reach it through the subjective mind, then what we have to do is to impress this upon the subjective mind and habitually think of it as a fountain of perpetual Life, which is continually renovating the body by building in strong and healthy material, in the most complete independence of any influences of any sort, save those of our own desire impressed upon our own subjective mind by our own thought. To afford a solid basis for this conviction is the purpose of Mental Science.
AN intelligent consideration of the phenomena of hypnotism will show us that what we call the hypnotic state is the normal state of the subjective mind. It always conceives of itself in accordance with some suggestion conveyed to it, either consciously or unconsciously to the mode of objective mind which governs it, and it gives rise to corresponding external results. The abnormal nature of the conditions induced by experimental hypnotism is in the removal of the normal control held by the individual's own objective mind over his subjective mind and the substitution of some other control for it, and thus we may say that the normal characteristic of the subjective mind is its perpetual action in accordance with some sort of suggestion.

From: THE EDINBURGH LECTURES ON MENTAL SCIENCE
By THOMAS TROWARD[1909]


On May 16, 1916, at the age of 69, Thomas Troward passed on.

Horatio W. Dresser published A History of the New Thought Movement, in 1919 and The Quimby Manuscripts, in 1921.


"The Ego and the Id" is a prominent paper by the psychoanalyst Sigmund Freud. It is an analytical study of the human psyche outlining his theories of the psychodynamics of the id, ego, and super-ego, which is of fundamental importance in the development of psychoanalytic. The study was conducted over years of meticulous research and was first published in 1923.

Signs of hypnosis.

Here are 17 signs of hypnotic trance a subject will demonstrate:
1. Expansion of Eyelids;
2. Fixation of Glance;
3. Tearing of Eyes;
4. Eyes are Closing (but not always);
5. Blinking Movements Slow;
6. Reddening of the Eyes;
7. Color of Face Changes;
8. Swallowing Movements Slow;
9. Pose of the Subject Becomes Fixed;
10. Muscles of the Body Relax Slightly;
11. Breathing Slows Down and Becomes more Rhythmic and Typhoid;
12. Heart Rate Decreases;
13. Facial Muscles Relax, the Face is flattened, especially the Cheeks, Forehead, Lips;
14. Reaction to External Noise Reduces;
15. Delayed Motor Reaction;
16. Appearance of Spontaneous Reactions, such as Vibration of Hands and Eyelids, a Slight Jerk of the Body, the Lips;
17. Body Temperature Changes.

I took a stress test on the street last week. I was curious about the machine. The operator had me hold two paddles and to think of someone who caused me grief (leading or pacing). And followed with a barrage of questions. I didn’t mention I did hypnosis. He mentioned buying a book and talked about their program and used the phrase “auditing” so I looked it up on WIKI.

The procedure of auditing is a two-person activity. One person, the "auditor", guides the other person, the "preclear". The preclear's job is to look at the mind and talk to the auditor. The auditor acknowledges what the preclear says and controls the process so the preclear may put his full attention on his work.
The auditor and preclear sit down in chairs facing each other. The process then follows in eleven distinct steps:
1. The auditor assures the preclear that he will be fully aware of everything that happens during the session.
2. The preclear is instructed to close his eyes for the session, entering a state of "dianetic reverie", signified by "a tremble of the lashes". During the session, the preclear remains in full possession of his will and retains full recall thereafter.
3. The auditor installs a "canceller", an instruction intended to absolutely cancel any form of positive suggestion that could accidentally occur. This is done by saying "In the future, when I utter the word 'cancelled,' everything I have said to you while you are in a therapy session will be cancelled and will have no force with you. Any suggestion I may have made to you will be without force when I say the word 'cancelled.' Do you understand?"
4. The auditor then asks the preclear to locate an exact record of something that happened to the preclear in his past: "Locate an incident that you feel you can comfortably face."
5. The preclear is invited by the auditor to "Go through the incident and say what is happening as you go along."
6a. The auditor instructs the preclear to recall as much as possible of the incident, going over it several times "until the preclear is cheerful about it".
6b. When the preclear is cheerful about an incident, the auditor instructs the preclear to locate another incident: "Let's find another incident that you feel you can comfortably face." The process outlined at steps 5 and 6a then repeats until the auditing session's time limit (usually two hours or so) is reached.
7. The preclear is instructed to "return to present time".
8. The auditor checks to make sure that the preclear feels himself to be in "present time", i.e. not still recalling a past incident.
9. The auditor gives the preclear the canceller word: "Very good. Cancelled."
10. The auditor tells the preclear to feel alert and return to full awareness of his surroundings: "When I count from five to one and snap my fingers you will feel alert. Five, four, three, two, one." (snaps fingers)

Yes, it’s Dianetics. The above is remarkably very similar to a hypnosis session. Notice the “trembling eyelashes” and the various embedded commands. Even the count down and snapping of the fingers to return them to a waking state.

Various New Age authors also use a form of hypnosis or “Power of Suggestion” on various CD’s and tapes I’ve had over the years, especially Past Life regression ones. Use a little discernment over what you buy and who you talk to. It’s always a matter of choice.

The late, great Milton Erickson often used embedded commands or simply metaphors without inducing a hypnotic state. He also said some of the best work is accomplished in a light trance.

Judge Thomas Troward did write of this in the early 1900’s.