completeness, must be included. That is the hypnotic trance.
It is not necessary at this place to emphasize the fact that
our theory, if accepted, would constitute a theory and a
definition also of hypnotism. Of interest to our inquiry is
merely a characteristic mark of the hypnotic state,--its
tremendous suggestibility. Why is this? Our theory would
answer that all impulses are held in equilibrium, and that an
external suggestion has thus no rivals. Whatever the cause,
this last is at any rate the fact. All suggestions seem to
double in emotional value. Tell the hypnotic subject that
he is sailing up the Rhine, and the most vivid admiration is
in his aspect; he gazes in heart-felt devotion if it is a
pretty girl he is bid to look at; he quaffs a glass of water
with livelier delight than he would show for the draught of
Chateau Yquem of which he is led to think.

Now in religious and aesthetic experience there is brought
about the same equilibrium or unity of impulses, resulting
in analogous loss of self-feeling. But it is a most
interesting fact that the FORM of the contemplated object
is the cause of this arrest and repose. God, the circle of
the Infinite, the Eternal One, enter into play as "unity"
alone. What, then, of the content? After the analogy of
the extreme case, the content--that is, emotional value
and definite emotional tone--takes the place of the external
suggestion. Under just the conditions of the religious
trance, the element of reverence, of joyous sentiment, is
able suddenly to take on a more vivid aspect. It may not
be that the emotion itself is greater, but it now holds the
field. It may not be that it is more intense, but the