Three Thousand Years of Mental Healing Part 19

Animal magnetism was first introduced into America in 1836 by Mr.

Charles Poyan, a French gentleman. A few years later a certain Dr.

Collyer lectured upon it in New England. New Orleans was, however, for a long time its chief centre. In 1848 Grimes, working independently, appears to have arrived at about the same conclusions as Braid. He showed that most of the hypnotic phenomena could be produced in the waking state in some subjects, by means of verbal suggestion. The phenomena were known under the name of electro-biology. In 1850 Darling went to England and introduced electro-biology, but it was soon identified with Braidism, and in 1853 Durand de Gros, who wrote under the pseudonym of Philips, exhibited the phenomena of electro-biology in several countries, but aroused little attention.

Azam of Bordeaux and Broca of Paris made some experiments following Braid's method, and several times performed some painless operations by this means. They were followed by numerous others in all European countries and in America. In fact, the interest in the subject became general, and as more was known about it, fewer objections were heard.

Societies were formed for the study of hypnotism, publications were started devoting all their s.p.a.ce to the exposition and discussion of it, and as this third period advanced, its scientific value was more and more recognized from the stand-points of psychology, pathology, and therapeutics.

In a brief resume like this it would be impossible to name even the chief experimenters in the different countries who contributed to this period, but some names stand out so prominently that they should be emphasized, for they must be reckoned in importance with Braid's.

Liebeault, whose book, _Du Sommeil_, _etc._, was published in 1866, has been called the founder of the therapeutics of suggestion. While suggestion in both waking and hypnotic states had been applied long before Liebeault's day, it was he who first fully and methodically recognized its value. We are also indebted to him for stimulating in the study of hypnosis Bernheim and other prominent investigators.

Liebeault at the head of the School of Nancy was not less known than Charcot at the Salpetriere.

Charcot was indefatigable in his researches, but was led away in his conclusions by artifacts. For example: three states were produced in the hypnotic subject which Charcot considered to be symptomatic and characteristic. They were catalepsy, lethargy, and somnambulism.

Certain physical excitations, such as rubbing the scalp or exposing the eyes to a bright light, were thought to be all that was necessary to change the subject from one stage to another. It has since been shown that not only were the states of catalepsy, lethargy, and somnambulism produced by suggestion, but the physical stimuli were simply suggestions and signs by which the subject knew that a particular change was expected, and, in harmony with hypnotic action, the expected change came about. Not only did Charcot make this mistake, but some of his followers of the Salpetriere School continued to be deceived for years afterward.

Hardly a conclusion of Charcot's remains to-day, and yet so earnest was he in his investigations and so untiring in his experiments, that many of his facts contributed much to our knowledge of the subject even if his theories have been rejected. Binet, Fere, and other followers of his have contributed much to the science and literature of the subject. The latter half of this period is not unknown to us to-day, and as the names connected with it are familiar, it remains for me to mention but one more name, that of the one who ushered in the fourth period, F. W. H. Myers.

From its beginning Myers was prominently connected with the Society for Psychical Research and occupied the offices of president and secretary. He held the latter position at the time of his death in 1901. In 1887 he formulated his theory of the subliminal self or subliminal consciousness, a theory which has come to be more and more accepted, and the value of which has received increasing appreciation.

It has been known as the "subconscious self" or the "subconsciousness"

probably more than by Myers's original t.i.tle; and his theory has been modified by some subtractions and additions, but it is generally accepted to-day and its exposition has helped solve many problems in abnormal psychology. In no department has it contributed more than in that of hypnotism, for by it this state has been partially explained.

For a number of years Charcot and his followers put forward a physiological theory of hypnotism which waged war with that of the Nancy School, under Liebeault, but even before Charcot's death he recognized the validity of the Nancy claims while still clinging to his own. Few if any espouse Charcot's claims to-day. The general psychological theory of Nancy, which bases the results on suggestion, is that currently accepted, while a theory not very different from that of animal magnetism has been held by some of those who accepted the spiritualistic hypothesis, notably among whom was Myers.

Hypnotism to-day is recognized as the product of a long line of erroneous theory and zigzag development, but the wheat has largely been sifted and the chaff thrown to the winds of antiquity. Its therapeutic and psychological value is duly recognized by science to-day.[189]

[187] Binet and Fere, _Animal Magnetism_, p. 8.

[188] C. Mackay, _Extraordinary Popular Delusions_, I, p. 278.

[189] Many works and encyclopedic articles on hypnotism have been consulted in the preparation of this chapter, all of which were valuable, and few of which stand out prominently.

CHAPTER XI

THE HEALERS OF THE NINETEENTH CENTURY

"Medical cannot be separated from moral science, without reciprocal and essential mutilation."--REID.

"Man is a dupeable animal. Quacks in medicine, quacks in religion, and quacks in politics know this, and act upon that knowledge. There is scarcely anyone who may not, like a trout, be taken by tickling."--SOUTHEY.

"Canst thou minister to a mind diseas'd, Pluck from the memory a rooted sorrow, Raze out the written troubles of the brain, And with some sweet oblivious antidote Cleanse the stuff'd bosom of that perilous stuff Which weighs upon the heart?"--SHAKESPEARE.

"Joy, temperance, and repose, Slam the door on the doctor's nose."--LONGFELLOW.

There seems to have been a great development of mental healing during the nineteenth century. The healing by shrines, relics, and charms diminished in the latter part of the century on account of the lessening of superst.i.tion and the better understanding of mental laws, but additional work has thereby been laid upon the healers. The development of hypnotism and the exposition of the laws underlying it, the collection and publication of cases of cures by mental means, the lessening of faith in noxious doses of drugs, the increase of nervous diseases which are most easily helped by suggestive therapeutics, the attempted duplication of apostolic gifts on the part of some sects and the general reaction against the materialism of the early part of the century as shown in the great revival of psychical study and research have all been factors in the demand for mental medicine.

The healers have been of various kinds. Having already dealt with the mesmerizers and hypnotizers, we shall now look only at the cla.s.ses of independent and generally less scientific investigators and experimenters. Some have not been regular healers but healed only incidentally, as, _e. g._, the revivalists; some have followed James 5:14 f. in anointing with oil and praying--of these and others, some have had inst.i.tutions for housing the patients; some have been peripatetic healers; some have simply used prayer; some have established their systems on metaphysical bases and been the founders of sects; some have combined the results of scientific investigations in an endeavor to help mankind. Many of these have simply followed the ways of their predecessors of former centuries, but a few started on new lines of procedure. Whatever the method, they have all, consciously or unconsciously, depended upon the influence of the patient's mind over his own body, and the now better understood laws of suggestion.

The revivals were eighteenth and nineteenth century phenomena, and in discussing the part which their leaders have taken in healing we may well include the experience of Wesley. As a mere incident in his revival work, John Wesley (1703-1791), the great founder of Methodism, appeared in the rather unenviable role of exorcist. It is to his credit that he was not led away from his primary purpose by this experience, but returned to his preaching without any effort to add healing to his gifts. The account of his encounter with the demons can best be given by quoting his own words, as found in his Journal.

"October 25 [1739]. I was sent for to one in Bristol who was taken ill the evening before. She lay on the ground furiously gnashing her teeth and after a while roared aloud. It was not easy for three or four persons to hold her, especially when the name of Jesus was named. We prayed. The violence of her symptoms ceased, though without a complete deliverance." Wesley was sent for later in the day. "She began screaming before I came into the room, then broke out into a horrid laughter, mixed with blasphemy, grievous to hear. One who from many circ.u.mstances apprehended a preternatural agent to be concerned in this, asking, 'How didst thou dare to enter into a Christian?' was answered, 'She is not a Christian, she is mine.' Then another question, 'Dost thou not tremble at the name of Jesus?' No words followed, but she shrunk back and trembled exceedingly. 'Art thou not increasing thy own d.a.m.nation?' It was faintly answered, 'Ay! Ay!'

which was followed by fresh cursing and blasphemy ... with spitting, and all the expressions of strong aversion." Two days later Wesley called and prayed with her again, when "All her pangs ceased in a moment, she was filled with peace, and knew that the son of wickedness was departed from her." On October 28 he exorcised two more demons whom he had evidently (unconsciously) been the means of producing in two neurotic girls. He had a few other experiences in healing, but always in an incidental way.

[Ill.u.s.tration: JOHN ALEXANDER DOWIE]

Charles G. Finney (1792-1875) had at least one experience as a healer.

During revival services at Antwerp, N. Y., in 1824, two insane women were cured, but Finney was directly concerned in the restoration of only one of them. Of this he gives an account in his memoirs. "There were two very striking cases of instantaneous recovery from insanity during this revival. As I went into meeting in the afternoon of one Sabbath, I saw several ladies sitting in a pew, with a woman dressed in black who seemed to be in great distress of mind; and they were partly holding her, and preventing her from going out. As I came in, one of the ladies came to me and told me she was an insane woman.... I said a few words to her; but she replied that she must go; that she could not hear any praying, or preaching, or singing; that h.e.l.l was her portion, and she could not endure anything that made her think of heaven. I cautioned the ladies, privately, to keep her in her seat, if they could, without her disturbing the meeting. I then went into the pulpit and read a hymn. As soon as the singing began, she struggled hard to get out. But the ladies obstructed her pa.s.sage; and kindly but persistently prevented her escape.... As I proceeded ... all at once she startled the congregation by uttering a loud shriek. She then cast herself almost from her seat, held her head very low, and I could see that she 'trembled very exceedingly.' ... As I proceeded she began to look up again, and soon sat upright, with face wonderfully changed, indicating triumphant joy and peace.... She glorified G.o.d and rejoiced with amazing triumph. About two years after, I met with her, and found her still full of joy and peace."[190]

The so-called "Mountain Evangelist," George O. Barnes, who was born in 1827, added healing to his other revival efforts. After leaving the Presbyterian Church he did his work mostly in Kentucky as an independent minister, and there anointed with oil according to James 5:14 f. In his records little is said about the cures, but the daily number of anointings is given, amounting to at least five thousand in all. He believed that the devil, not G.o.d, sends sickness: G.o.d is the great healer. The anointing was simply a matter of faith. His formula varied and was very simple, as _e. g._, "Dear daughter, in Jesus's precious name I anoint thee with this oil of healing for thy maladies.

Oh, go on thy way rejoicing. Be of good cheer. He is the great healer.

He will make thee whole. He hath commanded it. Lean thy whole weight on Him."[191] His views may be judged by the following extract from a sermon of his on "Our Healer": "Oh, the hospitals and drug-stores, the bitter doses, the pains and racks, the tortures--great G.o.d, may this people believe to-day that thou hast nothing to do with this, that all came in with sin, and the devil manages it all; and wherever we are afflicted G.o.d stands by wringing His hands, and saying, '... Return to me, O backsliding children. Come back to me, and I will keep the devil off of you.'"[192] I take also some extracts from his daily record.

"July 19 [1881]. John and I took a long walk.... I shall not repeat the experiment, for I got many chiggers on me, which are tormenting me from head to foot while I write, I think because I trusted the pennyroyal to keep them off me instead of the Lord. It was not wilful, but a slip of forgetfulness, yet a door wide enough for Satan to enter a little bit. Now, instead of trying pennyroyal to get me rid of them, I will trust the Lord only.

"July 20. The chiggers gave exquisite torment. I shall never trust in pennyroyal again.

"July 21. Satan tried to get me wavering on the eye question, but the dear Lord set me up more firmly than ever.

"July 24. We have gotten into a little trouble by carelessly trying to help the dear Lord take care of his little organ. A key was silent, and yesterday Marie tried to remedy it. There was a good deal of taking out of keys, and dusting--result, two keys silent now, and one that won't be silent, but goes on in a ba.s.s wail through every song. So much for meddling with the dear Lord's work. We trust Him, when the lesson is learned, to set the little machine all right again.... The dear Lord cured the little organ this afternoon while we were at dinner; at least it was all right, as Marie with a happy smile informed me before she began to sing the first song. I gave thanks for it in the opening prayer, and then told the people all about it.

"July 27. Satan is not a little busy with me, injecting doubts as to the right to trust for eyes. Faith still quenches all his fiery darts, although it sorely tries me to be thus inactive in these long summer days, without reading my beautiful edition of Young's Concordance, useless at the bottom of my trunk. My Revised New Testament I can only get at through others."[193]

Leaving now the revivalists, let us take up the cases of others not revivalists who used anointing for healing. In her native hamlet of Maennedorf, Switzerland, Dorothea Trudel (1813-1862), the descendant of some generations of faith healers, cured many. Soon people began to come to her from near and far and, finally, at the solicitation of a "patient" of rank, she purchased a home where the afflicted could be near her. In 1856 the health authorities interfered. She was fined; an appeal was taken and, finally, she was permitted to carry on her work in connection with the home under some formal restrictions. During the course of the trial some authenticated cases of cure were produced: "one stiff knee, p.r.o.nounced incurable by the best surgeons of France, Germany, and Switzerland; a leading physician testified to the recovery of a hopeless patient of his own; a burned foot, which was about to be amputated to prevent impending death, was healed without means. The evidence was incontrovertible, and the cases numerous. The cure was often contemporaneous with the confession of Christ by the unbelieving patient; but duration of the sickness varied with each case. Lunatics were commonly sent forth cured in a brief while."

Nothing miraculous was claimed and no war was waged against physicians. It was not a.s.serted that a cure was infallibly made, but it was pointed out as a simpler and more direct method. The means employed were gentleness, discipline, Bible reading, prayer, and anointing. After the death of Dorothea the home continued under the supervision of Mr. Samuel Zeller.

Charles Cullis (1833-1892), a young physician of Boston, suffered a crushing bereavement in the death of his wife shortly after their marriage, and then vowed to devote his life to charity. Inspired by Muller's _Life of Trust_ he established a number of charitable inst.i.tutions, relying on prayer and faith for their support. Some of these inst.i.tutions were for the cure of the sick, and in connection with these, and otherwise, Dr. Cullis anointed and prayed with all who came to him. Every summer a camp-meeting was held at Old Orchard Beach, Maine, where the large collections gathered were the subject of annual comment. He was followed in his work by Rev. A. B. Simpson, of New York, who now conducts it. The latter was formerly a Presbyterian minister but is now an independent. He still heals and takes up collections. From the efforts of Cullis and Simpson have come the Christian and Missionary Alliance and other similar organizations with Pentecost as the text and apostolic gifts as the much-sought-after prize. The proof of success is found in healing, speaking with tongues, trances, visions, and other abnormal phenomena.

The "Holy Ghost and Us" movement, with headquarters at Shiloh, Maine, was an outgrowth of the Christian and Missionary Alliance propaganda.

Rev. F. W. Sanford (1863- ) was born on Bowdoinham Ridge, Maine. He graduated at Bates College in 1886 and attended Cobb Divinity School for a short time. His ordination took place in 1887, after which he held two pastorates of three years each, presumedly in Free Baptist churches. In 1891, while attending meetings at Old Orchard, he was inspired to start "a movement on strictly apostolic lines, which was to sweep the entire globe." He started on this new work early in 1893 with Shiloh, Maine, as the centre. Relying on faith alone, several buildings were erected and paid for, among which is Bethesda--a Home of Healing: "For those who believe G.o.d told the truth when He said, 'The prayer of Faith shall save the sick.'" In an account of the healing we read: "We have seen ... in at least one case, the restoration of the dead to life." Quite a following embraced the doctrine at one time, but lately there has been a considerable decline.

An inst.i.tution for faith healing was established in the north of London by Rev. W. E. Boardman (1810-1886). He called it "Bethshan" or the "Nursery of Faith" and refused to permit it to be called a hospital. The usual method of treatment was by anointing with oil and prayer, but it was claimed that many also were healed by correspondence. The results professed were very extravagant, among the cases being cancer, paralysis, advanced consumption, chronic rheumatism, and lameness of different kinds. As a proof of the cure of the last named affliction, numerous canes and crutches left behind by the healed were on exhibition.[194]

It is said that Lord Radstock practised healing through anointing in Australia about the same time.

There have been a number of prominent healers who have used prayer, and perhaps the laying on of hands, as the means for healing, and have usually eschewed anointing. Among these was Prince Hohenlohe (1794-1849). His was probably the greatest name in mental healing in the nineteenth century. He was born in Waldenburg and educated at several inst.i.tutions. He was ordained priest in 1815 and officiated at Olmutz, Munich, and other places. In 1820 he met a peasant, Martin Michel, who had performed some wonderful cures, and in connection with him effected a so-called miraculous cure on a princess of Schwarzenberg who had been for some years a paralytic.[195] From this experience he became enthusiastic in healing, and he acquired such a fame as a performer of miraculous cures that mult.i.tudes flocked from different countries to receive the benefit of his supposed supernatural gifts. In one year (1848-49) there were eighteen thousand people who obtained access to him. His name and his t.i.tles probably had not a little to do with his wide influence. They were Alexander Leopold Franz Emmerich, Prince of Hohenlohe-Waldenburg-Schillingsfurst, Archbishop and Grand Provost of Grosswardein, Hungary, and Abbot of St.

Michael's at Gaborjan.

The testimony concerning his cures is from reliable witnesses. Notice the letter written by the ex-King of Bavaria to Count von Sinsheim, describing his own case:

My dear Count:

There are still miracles. The ten last days of the last month, the people of Wurzburg might believe themselves in the times of the Apostles. The deaf heard, the blind saw, the lame freely walked, not by the aid of art, but by a few short prayers, and by the invocation of the name of Jesus.... On the evening of the 28th, the number of persons cured, of both s.e.xes, and of every age, amounted to more than twenty. These were of all cla.s.ses of the people, from the humblest to a prince of the blood, who, without any exterior means, recovered, on the 27th at noon, the hearing which he had lost from his infancy. This cure was effected by a prayer made for him during some minutes, by a priest who is scarcely more than twenty-seven years of age--the Prince Hohenlohe. Although I do not hear so well as the majority of the persons who are about me, there is no comparison between my actual state and that which it was before. Besides, I perceive daily that I hear more clearly.... My hearing, at present, is very sensitive.

Last Friday, the music of the troop which defiled in the square in front of the palace, struck my tympanum so strongly, that for the first time, I was obliged to close the window of my cabinet.

The inhabitants of Wurzburg have testified, by the most lively and sincere acclamations, the pleasure which my cure has given them. You are at liberty to communicate my letter, and to allow any one who wishes, to take a copy of it.

Bruckenau, _July 3d, 1822_. Louis, _Prince Royal_.