The Problems of Psychical Research Part 9

Arguments 2, 3, 5, and 6 are practically valueless, one way or the other. Both sides might claim a victory; none of these arguments would settle the question.

Argument 4 is certainly valid, to a certain extent, and can only be surmounted by a.s.suming that a non-physical energy can affect physical energy. But I do not think that any physicist would be inclined to admit this. So that this argument cannot be used in support of the doctrine of Free Will.

There remains the first argument, drawn from the law of the Conservation of Energy. This is certainly the strongest of all (to my mind), and is, as it stands, valid. Though idealism may maintain that all physical energy may be, in its ultimate a.n.a.lysis, only psychical energy, I do not for a moment believe that any physicist really believes this, or that any man accepts it as a common-sense doctrine--one which can be acted upon in daily life. It is mere philosophical sophistry and hairsplitting, and we must believe, as a matter of fact, that physical energy _is_ really physical, and not psychical, in its nature.

As to the first portion of this argument, although the law of Conservation of Energy has never been shown to be invalid, when applied to the connection of brain and mind, still, every one probably believes that it does actually obtain, and that a brain-state cannot result in consequence of non-physical influences any more than any other physical event could so result. It is tacitly admitted, therefore, that the law of Conservation holds good here also, and that will cannot affect brain, because will is not a physical energy.

We are now in a position to see the tremendous importance of the facts contained in the first part of this chapter. Inasmuch as theory must follow fact; inasmuch as it has been proved experimentally that the human will is a physical energy--this whole question of the relation of brain and mind, of the influence of the former by the latter, and the question of Free Will, must be remodelled in accordance with these facts. The whole Free Will controversy is settled at one stroke (and in favour of Free Will!), and all the books which have been written upon this subject, and all the thought and energy which have been expended in the past are thus shown to be so much waste-paper and wasted effort!

For, as we have seen that the whole question resolves itself into the central problem of whether or not the law of Conservation of Energy is valid--whether will or mind can affect brain--it will be seen that the proof that will is a definite physical energy settles the case once and for all. Determinism is routed; Free Will wins the day; and here again, as usual, theory follows fact, instead of dictating what those facts should be! At "one fell swoop" we are enabled to solve and to settle for ever one of the most bitterly disputed points in the whole history of philosophy and metaphysics!

This theory (might we not say, this fact?) that the will is a definite physical energy, at least in part, is thus of great philosophic, no less than scientific importance, if true. It even enables us to recast our conception of the origin of the world, and of all forces, and enables us to reconstruct--in a more or less intelligible manner--the story of Creation, contained in the first chapter of Genesis--an account which has been more ridiculed, perhaps, by dogmatic physicists than any other account in the whole Bible.

Much has been written upon this subject in the past; but it must be admitted that, from the point of view of physics, the whole difficulty lay in conceiving the first initial impulse which started our Universe on its endless way. All matter being but an expression of energy, all energy being (in all probability) but the varying modes or forms of expression of one underlying primal energy, the difficulty has been in accounting for the origin of this primal energy--the initial "push," so to say, which sent the Universe on its way.

Many evolutionists have admitted that, once given this initial impulse, all might readily be accounted for. The difficulty lay in conceiving this primal impetus.

But if Will be also a form of energy--though, as we have seen, only partly within the law and partly beyond it--then it is conceivable that this energy, coming from a source external to that presented by physical nature and physical science, should have infused or imparted enough energy (perhaps only an infinitesimal amount, enough to originate the impetus), which, according to Haeckel and others, is all that need be supposed, to enable us to account for the whole of organic and inorganic nature! This _fiat_, having once gone forth, would originate, or be the source of, the first "cosmic urge"--would, in fact, supply that impetus which modern science has so long sought in vain!

FOOTNOTES:

[18] This explains why "every one" cannot move the board; there must be this peculiar nervous and psychic instability in order to insure the results.

[19] I am indebted to Dr. M'Dougall's excellent work, _Body and Mind_, for the _data_ from which I have condensed the following summary.

CHAPTER V

MODERN DISSECTION OF THE HUMAN MIND

Dissection of the mind! Can that too be dissected? We hear much nowadays of dissection of the human body; of organs which have been transplanted and which perform their functions in the body of another animal; of marvellous operations, in which tissues and viscera have been removed, repaired, and replaced--seeming none the worse for their remarkable experience; of operations which have been performed even upon the brain, in which whole segments have been cut away, and other delicate experiments undertaken--all of these marvels we have grown more or less accustomed to, by reason of the ease and certainty with which they are performed. But the human mind; _that_ is a different matter. Here is something which, intangible in itself, seems incapable of dissection or of objective experimentation, in the ordinary sense of the word. Yet that is what present-day normal and abnormal psychology has been enabled to do! Shakespeare's adage: "Who can minister to a mind diseased?" can now be answered by saying: "To a certain extent, the specialist in normal and abnormal psychology."

If you shut your eyes, and turn your attention inward, in an attempt to find your real "self," you will probably find a good deal of difficulty in catching it. It will be found as illusory as the proverbial figure of Happiness, which ever flits on before us. The real centre of being, the self, the ego, the person, the individuality, evades us at every turn.

Each of us has the feeling, under all ordinary and normal circ.u.mstances, that, as James expressed it, "I am the same self that I was yesterday."

And one would be most astonished, I fancy, were he to wake up one fine morning and find himself some one else! Like the Arab in the tale, he would be bewildered indeed!

From the solitary desert Up to Bagdad, came a simple Arab; there amid the rout Grew bewildered of the countless People, hither, thither, running, Coming, going, meeting, parting, Clamour, clatter, and confusion, All around him and about.

Travel-wearied, hubbub-dizzy, Would the simple Arab fain Get to sleep,--"But then on waking, How," quoth he, "amid so many Waking, know myself again?"

So, to make the matter certain, Strung a gourd about his ankle, And, into a corner creeping, Bagdad and himself and people Soon were blotted from his brain.

But one that heard him and divined His purpose, slyly crept behind; From the sleeper's ankle clipping, Round his own the pumpkin tied, And laid him down to sleep beside.

By and by the Arab waking Looks directly for his signal-- Sees it on another's ankle-- Cries aloud, "Oh, good-for-nothing Rascal to perplex me so, That by you I am bewildered, Whether I be I or no!

If _I_--the pumpkin why on you!

If _You_--then where am I, and who?"

One can quite appreciate the tangled state of our Arab's mind on awakening under such peculiar circ.u.mstances, and, from the point of view of common sense and common experience, such an awakening would be an utter impossibility--fit only for fairy tales and the traditions of savage tribes. Yet, in our own day, here in civilized New York and London, similar cases have been recorded and studied by experts! Under peculiar circ.u.mstances, patients have gone to sleep one person and awakened another; and they have remained another, not only during the first temporary moments of bewilderment, but sometimes for days, weeks, and months at a time; and in some cases even whole years have elapsed before the first "self" returned to tenant the body, to look out of the eyes it had looked out of years before; to take up the self-conscious life it had lain down in sleep. And to this there may be the added horror that, during the intervening period of oblivion (for this Self) the same external body, actuated by another "Self," may have performed actions and lived a course of life utterly at variance with the tastes and desires of the primary "Self." The other Self may even have married the common body in the interval--to a man whom the original self had never known--does not know now! There may even have been children; friends, environment, all, all may have been changed in the interim.

Like Rip van Winkle, the setting of life may be found to have altered; but in some of these cases, the awakening must be the greater nightmare.

The unfamiliarity, even horror, of the situation can be imagined. Yet many such cases exist; and the two Selves alternately usurp and manipulate a common body; the Real Self and the Stranger. Who and what is this Stranger? Apparently it is an alien spirit--another soul, perchance, entangled miserably in the body of some equally unhappy mortal! Yet modern psychology contends that such cases represent, for the most part, mere splits or dislocations or dissociations of the normal personality; and that the two or more Selves we see before us, at such times, are none of them a _real_ self; but mere fragments of the primary self, dissociated from it, owing to some shock or accident or disease. Let us see if we can penetrate a little deeper into this mystery of being; and lay bare the secrets of this alien Self, as well as the original Self which owned the body from birth.

The older psychology held that the mind was a _unit_; that it was a separate thing or ent.i.ty, a sort of _sphere_, which, if it could ever be caught, would reveal all the secrets of True Being. Accordingly, they tried to catch this sphere-of-being, by inward reflection or "introspection." But it was never caught! There are many reasons why this should be so, the chief reason being that a subject cannot be an object also; it is as impossible for a thought to catch itself as it would be to turn a hollow rubber ball inside out without tearing the cover.[20] But the newer psychology studies the mind objectively, from the outside, by means of recording instruments, and does not depend upon introspection for its results. Further, the very conception of the nature of the "self" is different; it is not now considered an ent.i.ty, as of old; but rather a compound thing, a product, a complex, composed of a variety of elements. Instead of being considered a single gossamer thread, it is now thought to be rather a _rope_, composed of innumerable, interwoven elements--and these, in turn, of still finer threads, until the subdivision seems endless. The mind, in other words, is thought to be compounded of innumerable separate elements; but held together, or compounded into one, by the normal action of the will, of attention, and the grip upon the personality of the true Self. When this will is weakened; when the attention is constantly slackened, when the mind wanders, this single strand of rope separates and unravels. The "threads" branch out in various directions, no longer in control of the central, governing will; the Self has become dissociated or split-up into various minor Selves--all but parts of the real, total self; yet separate and distinct, nevertheless. And if enough of these threads become joined together, or interwoven, one with another, it can easily be imagined that this second strand of rope might become a formidable opponent to the original strand; it might become so large and strong, in fact, by the constant addition of new threads, and the dissociation of these from the first, true strand, that it would a.s.sume a more important role, and become stronger, and finally even control the whole. What was originally but a single fine, divergent thread has become, in course of time, a successful rival to the original strand of rope.

Now let us apply the a.n.a.logy. The mind as a whole represents the rope; its elements or component parts are the threads; and, under certain abnormal conditions, these can become torn away from the original Self--like little rivulets, branching off from the main stream of consciousness, forming independent selves. This is an abnormal condition; a splitting of the mind, a dissociation of consciousness.

Another fragment of consciousness, distinct in itself, has been formed.

Thus we have a case of so-called double consciousness, of alternating personality; or, if there are three or more such splits or cleavages, of multiple personality.[21]

Now we are in a better position to understand the nature of this alien self which has been formed, and which alternately usurps the common body. It is no foreign spirit; it is not a demon or fiend which has entered into the subject; it is merely a portion of the patient's own mind, acting independently a life of its own. It is a portion of the real Self, functioning independently. Let us now see how these splits or dissociations take place.

Often they are the result of some shock to the emotional nature. In one of Dr. Morton Prince's cases, the patient happened to look up and saw in the window the face of a man whom she had known years before, and with whom she had tragic emotional a.s.sociations. It was storming at the time, and a lightning flash revealed the face in the window. It was a highly dramatic scene, and the shock to the patient's emotional nature caused her consciousness to split-up or become dissociated into various selves; and thenceforward for years these separate "selves" lived independent lives, each ignorant of the life of the other. In this case, there were several such personalities which alternated; and they were only finally unified and the real Self again restored by means of hypnotic suggestion, after a careful a.n.a.lysis of the various selves. This synthesis of the various streams of consciousness, and their ultimate unification into one primary normal self, is one of the most startling, as it is one of the most interesting and suggestive, feats of modern psychological medicine.

The principle upon which many of these cures rest, and the efficacy of suggestion, is thus apparent. By its aid the skilled specialist in abnormal psychology is enabled to gather up the "loose ends" of conscious life, as it were, 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 Munsterberg 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 a.n.a.logy 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 pa.s.sed 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 pa.s.sive 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 ent.i.ty. 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 ma.s.s of sporadic thoughts, not much damage has been done; but when they become abnormally linked or a.s.sociated together, forming groups, then the abnormal conditions have begun in earnest. These ma.s.ses 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 a.n.a.lysis 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-a.n.a.lysis, 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 a.n.a.lysed. 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 a.n.a.lysis of the dream life has thus a.s.sumed great importance within the past few years, and bids fair to a.s.sume 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 and crystal-gazing. In the former cases, a pencil is placed in the hand of the subject, or the hand is placed on a planchette; and, while the conscious mind is occupied in conversation, or reading aloud, etc., the hand is, nevertheless, writing out an account of its experiences--its thoughts and feelings--which prove highly valuable to the investigator. Or the patient may be asked to look into a crystal, and describe what, if any, visions and pictures form within the ball. These pictures are, of course, hallucinatory; but they indicate, none the less, the content of the subconscious mind; since they are the externalized thoughts and feelings of that stratum of the mind. Here, again, we have a valuable means of diagnosis.

Again, we have a purely experimental method of studying the emotions--by means of the galvanometer. An electric current being pa.s.sed through the body, variations in the current are detected by means of an electric needle, which fluctuates as the current varies. Now, it has been found that these fluctuations vary in accordance with changed emotional states; and that in certain conditions of the mind, such as dementia, the variations are almost entirely absent, because of the lack of emotional reactions. It has thus been found that this form of insanity is largely a disease of the emotional life. On the other hand, when the emotions are strong, the fluctuations of the needle are very marked and prolonged. We have thus another most valuable method of testing the emotional life--always largely subconscious--by means of purely mechanical instruments.