It is not to be doubted that the various hypnotic methods are capable of producing extraordinary-results, whether these methods are those of the inhibition, of nerve centres, by monotonous strokings, sounds, movements, or purely by suggestion, with its varying action and psychological influence, according" to the presence, power, and peculiarities of the operator or the temperament and character of the' patient or subject. Remarkable as these results may be, and admitted that the methods used to bring them about do in some measure enter occasionally in all mesmeric practice, still the phenomena is never of that beautiful character as those evolved by the slower, more patient and carefully administered: methods known as mesmeric.

MAGNETIZING WATER.

There is a subtle life-force in mankind and in animals to which the term Zoo—Organic or Animal Magnetism, or Odic force—has been used to distinguish. This force or inflence, by whatever name, is the main agent in mesmeric phenomena. I have carefully magnetized a tumbler of water, being one of six-tumblers of water. The tumblers were placed on a tray by a committee appointed for the purpose. The patient has, by sight and taste detected the magnetised" or mesmeric water from the rest by the sensations experienced by him.

Odylic—of Riechencach.

I have mesmerised flannel, and even paper, for patients at a distance, with satisfactory results, which neither faith, suggestion, nor Psychology canexplain.

I give one instance out of many. Mr. J. M, merchant, of Stornoway, paid me a special visit in Liverpool in 1877, and placed before me the case of his father—an old gentleman, troubled with insomnia, or sleeplessness, brought on with commercial troubles and in a large measure, by old age. Everything that kindness, good nursing, and medical skill could do for him had been done, without success. As a dernier resort, I was consulted.

I magnetised a large band of flannel, with the intention of producing sleep. It was taken home by J, M., and sewn into his father's under-garment, unknown to the father, and put upon him when his night clothes were changed, with the result that in a. quarter of an hour after It was put on he fell into a refreshing slumberof nine hours.

In this instance the person benefited was the unconscious subject of another's influence, conveyed by the means of a piece of flannel. In this case disease-had rendered the person benefited peculiarly susceptible to the influence. Another person not so situated might not have experienced any influence at all.

The. experiments of Braid, Heidenhain,. Charcot; Carpenter, and others, certainly go far to prove their own respective theories, and do in a measure dethrone Animal Magnetism. But these gentlemen forgot that: their experiments are not mathematical researches, in which the tendency of error is reduced to a minimum Their experiments, on the contrary, have been with variable quantities—fugitive and psychological—and which must in the nature of things be influenced by "predominate ideas" of the experimenters. W. H. Myers, M.A., of London, one of the most learned of* living investigators of occult phenomena, says:—"I still hold to the view of Cuvier, that there is in some-special cases a specific action of one organism on another of a kind as yet unknown. This theory is generally connoted by the term "Mesmerism."

Some of the most ardent of recent hypnotists are beginning to admit the possibility of some special agent or influence on these phenomena. Dr. Siebault, of Nancy—one, perhaps, of the ablest of living hypnotists, and one who at one time was disposed to deny the possibility of such an influence—has, at the end of 25 years, during which time he has hypnotised or magnetised thousands of persons in health and disease, arrived at the conclusion that such specific influence does exist, which he terms "Zoo-Magnetism."

1 should advise all experimenters to act as is such influence existed. That in every move and pass, look or gaze, act as if they were throwing out something, or imparting that something with a definite end in view, all looks and passes being butvehicles toconduct the specific influence. By use of the ' term mesmeric, I include the possibility of such an influence, the means of applying and conducting it, and all such means or aids as will assist in. intensifying it, or will aid in bringing about the desired result in conjunction with it, such as suitable conditions, and even the aid of imitation, suggestion, and imagination. If these latter can be used to good purpose, why not use them?—if not, why not?

In 1880 I was engaged in Glasgow to attend a case in Uddingston. The gentleman had been professionally engaged for many years abroad. Through, ill health he had to return home to Scotland. Shortly after his arrival, he took seriously ill, seemed to lose all hold upon life and interest therein. His case was complicated by sleeplessness. Here, again, medical skill had applied every known means to give relief. Bromides and chlorals, draughts and subcutaneous injections, seemed to intensify his sufferings and wakefulness, instead of giving relief. I was engaged by the direction of the family physician and the consulting professor. I found for six weeks he had little or no sleep, and the patient was very weak, nervous, and irritable. A friend of the family had 'tried monotonous sounds—namely reading slowly page after page of an uninteresting book, in a most lullaby fashion; all no use. 1 commenced operations at the bedside at ten, and the patient was soundly asleep at eleven. In a fortnight's treatment, the dying" man was up, dressed, and going about, to the pleasure and happiness of all concerned. Suggestion, say some, purely imagination declare others, while "coincidence" and "expectancy' are caled In to explain the foregoing by some and, "fudge" will be the opinion of the learned (?) sceptical and egotistic. By all means, if '"coincidence" or "imagination" can do so much good, it is a pity that it is not more frequently tried. The patient was satisfied, the friends-pleased, and Iearned and received a. handsome fee... I might here state this gentleman did not believe in Mesmerism—was rather opposed to the idea. I was not called until he was informed by his medical adviser '"they could donothing more for him." It was only a question of a few more days—the end. It' was only by the persuasion of his friends that he was" willing to try Mesmerism. Notwithstanding his personal objection to it, and his want of' faith therein the work was done. Disease, in this case, furnished' the physical and mental conditions of receptivity to the influence which inordinary circumstances might otherwise have been rejected.

Men have successfully magnetised, controlled, and fascinated wild beasts. The eyes of man has arrested the approach of a lion, and caused him to retreat from the pursuit of prey; while beasts of prey have been known to fascinate and control their victims, whether birds, beasts, or human beings. Words which may be spoken with equal intelligence, feeling, and interest by two speakers, from the one speaker their effect is pleasing and attractive, but from the other—the influence is magnetic—transfixes, infatuates, propels, and impels the life and actions of those who Hear and see.

This influence is exercised by statesmen, generals, dictators, preachers, and musicians—by all who sway and govern the masses by the influence of presence ,and voice—they who weave a potent spell about those who heat them. This force Is a vital principle dependent on organisation, and may in a measure be cultivated or neglected—exercised knowingly or otherwise and used for good or ill.

HOW THE MESMERIC POWER MAY BE CULTIVATED.

All persons . can mesmerise some one. All persons can be mesmerised by some one. Many of the percentages, like some of the theories laid down by specialists, while containing some element of truth, are largely fanciful. Persons whom I could not mesmerise, might very successfully be operated upon by some other experimenter. Again, there are some who, having resisted all influence for many sittings, succumb in the end. There are predispositions which are positive in their nature—both physical and mental—which are not favourable. to immediate, or any results. There are other temperaments and dispositionsof such a mellow and negative character who would not, as a rule, make successful mesmerists —at least experimental mesmerists. It is also true, some are naturally more qualified to be successful mesmerists and healers than others. . They are '"gifted" having the mesmeric adaptability, just as others may be more poetical or musical. Exercise improves the power, while non-exercise or excessive exercise deteriorates or exhausts it. The Legitimate use of the power increases it, while the loss of power may less seldom be attributed to its use than to other causes which may undermine the health and Influence of the magnetiser.

Whatever contributes to the health, vitality, goodness of heart, and soundness of head of the mesmerist, contribute to his "mesmeric power. Health and vitality being the leading requisites. The health habits of a mesmerist should be good, his will strong, whie patience, endurance perseverance, and sympathies should be marked features in his character.

He should have a good, full, clear eye—colour not so much a, matter of importance, although persons of dark and hazel eyes make the most successful experimenters and entertainers, and those of dark blue, 'blue, and violet eyes, successful healers, A steady gaze is essential. No one can hope to be a mesmerist who cannot look another man or,woman straight in the face. Further, a mesmerist should be able to make all necessary movements with ease and grace— natural like i have seen some good souls, possessing a fair aptitude for Mesmerism, so awkward in their movements as to arouse the visible in those upon whom they would operate. Nothing so keenly arouses the mind to resistance as the sense of ludicrous on the one hand, or anger or empty scepticism on the other. Health is largely a question of constitution—it is inbred—"comes by Nature." Its maintenance is requisite, but the how of its preservation and maintenance need not be entered upon here. Every mesmerist's life should be governed by "temperance in all things." He should abstain from gross foods, impure drinks, habits, and associations;Cultivate the good and the true within himself. I might say that' early and regular habits—morning bath, simple diet, adequate physical exercise, calmness or evenness of mind, will largely contribute to successful results. Next to health, comes self-government and the development of will, and the power to concentrate his energies. Will can be cultivated to a certain extent, but the initial power of will depend upon the phrenological development A person deficient in Firmness, Self-Esteem, Conscientiousness, and Continuity is not likely to have a strong will. But if, in addition to the foregoing, they have those faculties which tend to timidity, lack of concentration, want of courage, as far as will is concerned, they would not make mesmerists at all.

The means used by Mesmerists for directing the mesmeric influence are "the gaze"; by "passes," which are made "in contact"; and "at distance," and are "local" in character or '"general"; by "breathing or blowing." Now these can be easily, cultivated. In cultivating them it must be remembered they are not only the pantomime language of the will, but that they are vehicles to convey something from the operator to the subject. At least let the mesmeriser act as if such were the case.

To cultivate "the gaze" the best time is in the morning, when the brain is rester, the mind clear and refreshed, and all the energies alive and wideawake. When a person is wearied or exhausted, the attempt to cultivate the gaze would probably end in sleep—Auto-Mesmerism or Hypnotism. In conversation, looking at the person quietly and steadily to ' whom you are speaking is a good plan; don't stare, look straight into their eyes. Think your thoughtsas well as. speak them. There is not anything which. will disconcert a courteous or discourteous liar than a steady look. In mesmerism you look with a purpose—your looks are to convey your intention, and,. will. The wandering eye—the blinking, winking, and irresolute eye—never accomplished much good. in this world,' mesmerically or any other way. When looking with a steady and quite gaze, think, picture to your mind a scene, incident phrase, or sentence. Should the person looked at give expression to the ideas or words induced by you repeat the process again and again as opportunity is afforded, until you have eliminated the elements of accident and coincident.

While there is some element of thought-transference connected with this, you must first gain the power of looking naturally and steadily at a person or an object for a considerable length of time without weariness or fear of being hypnotised. Place a small piece of white paper on the centre of a looking-glass (a trying ordeal), and see how long you can look at it and the object behind it without winking or weariness. Repeat this again and again until you can look steadily at the object for tenond then for 15 minutes. Again in taking exercise, or if out for a long walk, take in some object at a distance which will take you some time to reach;while walking toward the gaze steadily at it as long as you can without impairing vision, causing weariness to the eyes, winking, or tears to flaw, as in weeping. The habit of steady gazing can becultivated in many ways. The most trying is to look at a bright light—a jet of gas or lime-light—for a certain period, and in such a way as to cultivate the physical assurance of usweariness or inferiority when looking at a human being. Any sign of weakness, such as inability to look at a person about to be mesmerised steadily and for a lengthof time, would be prejudicial to successful results. The, . eyes should indicate strength of purpose, and show no-sign of weakness. For this the optic nerve and the muscles of the eyes and eyelids must be educated for their work.

Having gone so far in the cultivation of the gaze, commence to use to some purpose. If at a place of amusement or at a lecture, sitting behind some one, look steadily at the nape of the neck, with the intention of giving them a desire to turn round This can be done by persevering practice—a small percentage of successes will soon show you what can be done. You will begin to realise that the conscious direction of will by the eye becomes a most subtle and powerful mode or vehicle of thought.

The mesmerist must be powerful, and his subjects very sensitive receptive, and well educated before the operations of will wholly and solely, are to be depended upon. It isnot only right to cultivate the will, but the means whereby it may be best expressed or conveyed.

Having cultivated the gaze, learn to make the passes. A Utile practice is necessary. All passes should be made quietly, easily, and gracefully, and in some respects with all the naturalness and kindliness with which a mother would pet a babe or a good nurse soothe the pains of a sick person. At the same time, all passes should be made with purpose— not with great physical, but always with great mental action.

Passes are made long or general—i.e., from head to feet—and short or local—i.e., directed to some region. They are also made "at distans" or "in contact," whether local or general in character. The passes should be practised, so that they can be performed from half an hour to an hour and even longerwithout apparently any physical weakness. Grace of physical action and strength of body are indicative of health, vigor, and will-power. These qualities can be cultivated. Practice/is necessary to prevent weariness in making passes. A good plan for exercise might be adopted as follows:—Place a chair in the centre of a room (lock the door and proceed unobserved to the work), imagine a person seated on the chair, and take your stand opposite it for the purpose of putting him to sleep. Commence by making long passes. The hands, with fingers extended and directed toward the eyes of the supposed subject should then be lowered (at a distance of 2 to 5 inches) gradually and naturally down to his feet—that is making the downward or magnetic pass. The hands have now to be raised so as to resume original position. They should not be raised up in front of the patient's body, but on each side of him. The downward pass is to soothe, or produce sleep; the upward pass, as above described, is to enable you to repeat frequently the downward pass without undoing its work. In actual practice, mind-energy, or its concentration and desired expression, is put into your downward pass. No intention or concentration of mind is put into the upward pass; at the same time, it is also as well to keep it clear of the body, to prevent that disturbance which accidental reverse passes sometimes make. Downward passes—i.e., from the head or brain to the feet or extremities— soothe or contribute to sleep; upward passes, to wakefulness. Upward passes, with or without intention, never produce sleep. It is thus deemed advisable to produce the upward pass in the way men-

Honed—not in frontofbut dear and outside of the body of the subject.

Local passes,'-'and"incontact" or touching the body, belong more particularly to the curative branch of thesubject, and are used more frequently when there is no intention to produce sleep, but to' cure disease. "Ofcourse, short passes can be and are made locally without contact for the same purpose. Sleep is often produced by local passes confined to the head, chest, arms, and sometimes terminating at the hypochondrium, or pit of the stomach. Passes can be and are made in every direction. The DOWNWARD PASSES INVARIABLY PRODUCE sleep.

Having made yourself at home by the cultivation of the gaze and the making of passes, you must learn how to breathe mesmerically. Certain wise physicians cured disease by "stroking" passes—and. by "blowing" or breathing. Now there is an art in breathing as well as m gaze or in the passes. It can be cultivated. The method I suggest like all my methods, is natural and healthy—of great benefit to the individual, even though he never mesmerised any one. Each morning on rising, and at the earliest period of the day when fresh air can be obtained the mesmeric adept should stand erect, with chest well thrown out, mouth shut, and inhale slowly through his nostrils, and fully expand his lungs. It may be several weeks before he can take good long breaths and retain them, say, one minute in the lungs before exhaling. He should not exhale rapidly—on the contrary, exercise as much control over the last act as the former two, namely, the inspiration of the air and the power of retaining it in the lungs.

Having so far acquired power in this direction, the next is to know how to use it Breathing can he used in several ways. Hot breathing, or air expired from the chest, is soothing, healing, curative. Cold breathing or the air blown slowly and deliberately from the compressed lips, has most salutary effects, and is arousing and wakeful in character.

Some remarkable effects are obtained by breathing through flannel or clothing.

The cultivation of the steady eye, the graceful pass the long and powerful breath, develop the health, the physical and mental powers. They help to strengthen and concentrate the will. The mesmeric influence is only valuable as it proceeds from a sound body and is directed by a sound mind. The foregoing simple processes are directed mainly to achieve that end.