The Problems of Psychical Research - Hereward Carrington (a court of thorns and roses ebook free txt) 📗

and unify and consolidate them into one normal, healthy Self. He is enabled to weave them all together, and again restore the "sheath" or "wrapper" of the individual human will, keeping these threads in place henceforth, and restoring the healthy, normal personality; the mens sana in corpore sano.

Exactly how all this can come about I shall now endeavour to show. Before any of the more complex and complicated disorders of the mind can be understood, it will be necessary for us to discuss very briefly the nature of the subconscious mind—since it is upon this that all modern researches have in a great measure rested—upon the improved understanding of its nature that many of these cures rest.

It has long been known that there is a sort of mind in us, capable, at times, of performing complicated and intelligent actions without the co-operation or knowledge of the conscious mind. We see examples of this daily—in the absent-minded actions of certain individuals, in the dream life, in hypnotic trance, and in many of the cases of normal and peculiar mental action, of which numerous examples might be given, but which are so well known that it is hardly necessary at this late date to elaborate in detail. The idea has been so extensively employed by Hudson in his theory of "the subjective mind," and by others, that the general theory has pretty well saturated the public mind. Hudson's theory—otherwise open to many criticisms—is very lax, not to say erroneous, in its construction, and is not accepted today by any competent psychologist. Apart from the mysterious powers with which he endowed the "subjective" mind, he makes it now synonymous with the whole of the subconscious life outside the field of immediate consciousness; now as equivalent merely to the hypnotic stratum; now to a dream-like self, etc., until the term has become so elastic that it means nothing intelligible but everything in general! As understood by the modern psychologist, the term "subconscious mind" must be defined far more accurately before we can proceed to use it as a working hypothesis. What, then, is understood by the subconscious mind? What part of us can perform conscious operations without our being conscious of them? How can we perform intelligent operations without intelligence? It all depends upon the meaning we give to our terms. We must begin by explaining just what is meant by the "subconscious mind"; then, perhaps, we can better understand its operations and aberrations.

There are several theories as to the nature of this subterranean stratum of our being—this hidden self—each of which finds its champion in the modern psychological schools. First, there is the theory that it consists merely in the mechanical workings of the brain—a purely physiological theory, which makes the subconscious mind synonymous with certain brain activities—much the same as a series of complex reactions. It is well known that there is a brain-change corresponding to every thought we think; and the nature of the connection between the two has been one of the most debated points in metaphysics, and is one which, if we thoroughly understood it, would doubtless solve in a great measure the nature of life and of consciousness. Without going into this very complex question, however, there remains the undoubted fact of the connection; the thought, which is known by us in consciousness; and the brain-change, which has been verified by ingenious mechanical and electrical instruments, and the effects of which we behold in the chemical changes in the brain-substance itself after severe thinking. This being so, it has been said, Why not suppose that so-called subconscious actions are merely brain activities which take place, but which have never risen into consciousness? Professor Münsterberg and others hold this view. It has been conclusively shown, however, by Dr. Morton Prince and others, that this theory fails to explain adequately many of the facts—seems indeed contrary to much experimental evidence; and this view is now given up by all but the most materialistic of the modern psychological school. We have to search deeper yet for the mystery of the subconscious mind; and we shall have to grant it a certain amount of consciousness of its own, apart from all purely brain activity.

A very opposite theory is that advanced by Mr. F. W. H. Myers—that of the "subliminal self." This theory says that the conscious mind is but an infinitely small part of our total self—a mere fragment; that portion best adapted to meet the needs of everyday life. To borrow an analogy from physics, "consciousness is only the visible portion of the spectrum; the invisible, ultra portions are our subconscious selves." I shall not venture upon a criticism of this theory beyond saying that the majority of modern psychologists do not hold to it; and hence, whether it be ultimately true or false, we must disregard it for our present purposes.

Thirdly, there is the theory that the subconscious mind is composed entirely of dissociated or split-off ideas—ideas which have been dissociated or split off from the main stream of consciousness, much as a few freight cars might be shunted on to a side track by the switch-engine. This hypothesis is very similar to another theory, which contends that the subconsciousness consists of dissociated experiences—mental happenings which have been forgotten or passed beyond voluntary recall. For these mental states, or rather trains of thought, Prince has suggested the term "co-conscious," because they are conscious processes in operation at the same time as the normal consciousness. This theory is doubtless far nearer an adequate explanation of the facts than that which contends that the subconscious is merely a portion of the field of consciousness which happens to lie outside the field of attention, because that is a theory certainly inadequate to cover the facts. This last hypothesis is one which seems to be favoured by Coriat and others, but it is certainly limited in its application.

Now let us see if we cannot obtain a clearer grasp of the facts, in view of the above discussion as to the nature of the subconscious mind. We may sum-up the facts as follows:—

As the result, either of some sudden shock, or by reason of certain subjective psychological practices carried to an extreme, we have a splitting of the mind into two or more separate streams, which function separately and independently, and generally with no memory connection between the two, so that each is ignorant of what the other stream, or self, is doing. This is already an abnormal condition, a pathological state, and its severity depends upon the degree of cleavage between the streams of thought. If this be deep and lasting, we have a well-marked case of hysteria, or other disorders to be noted immediately; if, on the other hand, the cleavage be slight, we have merely absent-mindedness, wandering of the mind, and many lesser symptoms which indicate this tendency to dissociation, and which should be checked at all costs in their inception, since they are symptomatic of the tendency to disintegration of the mind, and which, if unchecked, would lead to grave disturbances later on. It is because of this fact that too much automatic writing, crystal-gazing, meditation, attendance at spiritistic circles, etc., is harmful; they one and all induce a passive state of the mind which favours dissociation and disintegration. Many of the insanities start in this fashion; and all such practices, instead of being encouraged, should be discouraged; and all experienced and intelligent students of psychical research warn those who "dabble" in the subject against the repeated and promiscuous indulgence in such practices—because of the dangerous, even disastrous, effects upon the mind, in many instances.

But we have not yet reached a distinctly morbid state. This dissociation may be slight, and of little consequence; and may even be completely "healed" without the knowledge of the patient; without his knowledge that anything strange has taken place at all—just as tubercular lesions of the lungs may be healed without the patient ever having known that he had suffered from tuberculosis. The co-conscious stream may again be diverted into the main, healthy channel; the threads of the wounded mind may again be bound up, with only a scar to indicate where the delicate protective covering had been ruptured. If such is the case, all is well thenceforward.

But the termination of the accident may not be so fortunate. If, as before said, the cleavage be deep and lasting; and if, instead of attempting to bind up the wounded mind, those practices which caused the original "split" be persisted in; if shock follow shock—to the mental, moral, emotional, or physical nature; if great exhaustion, lack of sleep, or of proper food, or other causes of a like nature, be present—then it is evident that the cleavage must become deeper and deeper yet; and, in a short time, the few stray, wandering thoughts become grouped and bound together, and begin to form a veritable psychological entity. A secondary, an alien self, has been formed. And just as it is increasingly difficult to dam-up a river which has once found its way to some unaccustomed channel, so this secondary stream of consciousness will soon become a rushing, mighty torrent, incapable of being checked or dammed in its mad course.

So long as this split-off portion remains a mass of sporadic thoughts, not much damage has been done; but when they become abnormally linked or associated together, forming groups, then the abnormal conditions have begun in earnest. These masses of subconscious experiences are called "complexes," and give rise to all sorts of trouble. It must not be thought that this complex formation is always harmful; on the contrary, this very process, when normally conducted, is the basis of our educational processes. But when they are thus conglomerated and consolidated outside the conscious mind, and function automatically, involuntarily, by themselves, then they have become dangerous to the mental stability. Their pressure and influence may be felt in the conscious life—in fantastic imaginations, in fears, phobias, and obsessions—in morbid dreams—in morbid emotional and moral reactions throughout the entire psycho-physical life. It is these automatic, self-acting complexes which originate many of the disorders of the mind.

How, then, are we to diagnose this condition when once it has been reached; and, when once diagnosed, how is it to be treated? These are the all-important questions which modern psychological students have set themselves to solve, with more or less success. As briefly as may be, these are the methods.

In the first place, a careful system of observation, question, and experiment will yield many important results. An analysis of the dream life will prove of great value in this connection also. If the dreams cannot be voluntarily recalled, they are brought to light by means of hypnotism, psycho-analysis, or the employment of what is known as the "hypnoidal" state—as induced by Dr. Boris Sidis. This is an artificially induced condition, half-way between sleeping and waking, in which many half-forgotten experiences again merge into the mind; and even thoughts which had never been in the conscious mind at all—subconscious observations, etc., or the content of the dream life. These dreams are then analysed. It is a very striking fact that differing or alternating selves may have entirely different dreams; or, on the other hand, different and distinct selves may have a common meeting-place in the dream world. By means of dreams, it has thus been possible to come in touch with the thoughts of the other Self, which had been impossible by any other means at our disposal. A study and analysis of the dream life has thus assumed great importance within the past few years, and bids fair to assume greater and greater importance as the study of the subconscious, and abnormal psychology, increases.

Other methods of tapping the subconscious mental life are: planchette, automatic writing