The needed clue, as I believe, can be afforded only by the discovery of laws affecting primarily that unseen or spiritual plane of being where I imagine the origin of life to lie. If we can suppose telepathy to be a first indication of a law of this type, and to occupy in the spiritual world some such place as gravitation occupies in the material world, we might imagine something a.n.a.logous to the force of cohesion as operating in the psychical contexture of a human personality. Such a personality, at any rate, as the development of higher from lower organisms shows, involves the aggregation of countless minor psychical ent.i.ties, whose characteristics still persist, although in a manner consistent with the possibility that one larger psychical ent.i.ty, whether pre-existent or otherwise, is the unifying continuum of which those smaller ent.i.ties are fragments, and exercises over them a pervading, though an incomplete, control.
It is plainly impossible to say beforehand what will be the relation to the ordinary stream of consciousness of a personality thus composed. We have no right to a.s.sume that all our psychical operations will fall at the same time, or at any time, into the same central current of perception, or rise above what we have called the ordinary conscious threshold. We can be sure, in fact, that there will be much which will not so rise; can we predict what _will_ rise?
We can only reply that the perception of stimuli by the supraliminal consciousness is a kind of exercise of function; and that here, as in other cases where a function is exercised, part of its range will consist of such operation as the primary structure of the organism obliges it to perform, and part will consist of such operation as natural selection (after the structure has come into being) has trained it to perform. There will be something which is structurally inevitable, and something which was not structurally inevitable, but which has proved itself practically advantageous.
Thus it may be inevitable--a necessary result of nervous structure--that consciousness should accompany unfamiliar cerebral combinations;--that the "fraying of fresh channels" should carry with it a perceptible tingle of novelty. Or it is possible, again, that this vivid consciousness of new cerebral combinations may be a later acquisition, and merely due to the obvious advantage of preventing new achievements from stereotyping themselves before they have been thoroughly practised;--as a musician will keep his attention fixed on a difficult novelty, lest his execution should become automatic before he has learnt to render the piece as he desires. It seems likely, at any rate, that the greater part of the contents of our supraliminal consciousness may be determined in some such fashion as this, by natural selection so operating as to keep ready to hand those perceptions which are most needed for the conduct of life.
The notion of the upbuilding of the personality here briefly given is of use, I think, in suggesting its practical tendencies to dissolution.
Subjected continually to both internal and external stress and strain, its ways of yielding indicate the grain of its texture.
It is possible that if we could discern the minute psychology of this long series of changes, ranging from modifications too minute to be noted as abnormal to absolute revolutions of the whole character and intelligence, we might find no definite break in all the series; but rather a slow, continuous detachment of one psychical unit or element of consciousness after another from the primary synthesis. It is possible, on the other hand, that there may be a real break at a point where there appears to our external observation to be a break, namely, where the personality pa.s.ses into its new phase through an interval of sleep or trance. And I believe that there is another break, at a point much further advanced, and not to be reached in this chapter, where some external intelligence begins in some way to possess the organism and to replace for a time the ordinary intellectual activity by an activity of its own. Setting, however, this last possibility for the present aside, we must adopt some arrangement on which to hang our cases. For this purpose the appearance of sleep or trance will make a useful, although not a definite, line of demarcation.
We may begin with localised psychical hypertrophies and isolations,--terms which I shall explain as we proceed; and then pa.s.s on through hysterical instabilities (where intermediate periods of trance may or may not be present) to those more advanced sleep-wakings and dimorphisms which a barrier of trance seems always to separate from the primary stream of conscious life. All such changes, of course, are generally noxious to the psychical organism; and it will be simpler to begin by dwelling on their noxious aspect, and regarding them as steps on the road--on one of the many roads--to mental overthrow.
The process begins, then, with something which is to the psychical organism no more than a boil or a corn is to the physical. In consequence of some suggestion from without, or of some inherited tendency, a small group of psychical units set up a process of exaggerated growth which shuts them off from free and healthy interchange with the rest of the personality.
The first symptom of disaggregation is thus the _idee fixe_, that is to say, the persistence of an uncontrolled and unmodifiable group of thoughts or emotions, which from their brooding isolation,--from the very fact of deficient interchange with the general current of thought,--become alien and intrusive, so that some special idea or image presses into consciousness with undue and painful frequency.
The fixed idea, thus originating, may develop in different ways. It may become a centre of explosion, or a nucleus of separation, or a beginning of death. It may induce an access of hysterical convulsions, thus acting like a material foreign body which presses on a sensitive part of the organism. Or it may draw to its new parasitic centre so many psychical elements that it forms a kind of secondary personality, co-existing secretly with the primary one, or even able at times (as in some well-known cases) to carry the whole organism by a _coup-de-main_. (Such changes, it may be noted in pa.s.sing, are not always for the _worse_.) Or, again, the new quasi-independent centres may be merely _anarchical_; the revolt may spread to every cell; and the forces of the environment, ever making war upon the organism, may thus effect its total decay.
Let us dwell for a few moments on the nature of these fixed or insistent ideas. They are not generally or at the first outset extravagant fancies,--as that one is made of gla.s.s or the like. Rather will "fixed ideas" come to seem a mere expression for something in a minor degree common to most of us. Hardly any mind, I suppose, is wholly free from tendencies to certain types of thought or emotion for which we cannot summon any adequate check--useless recurrent broodings over the past or anxieties for the future, perhaps traces of old childish experience which have become too firmly fixed wholly to disappear. Nay, it may well be that we must look even further back than our own childhood for the origin of many haunting troubles. Inherited tendencies to terror, especially, seem to reach far back into a prehistoric past. In a recent "Study of Fears," which Professor Stanley Hall has based on a wide statistical collection,[8] it would seem that the fears of childhood often correspond to no existing cause for uneasiness, but rather to the vanished perils of primitive man. The fear of darkness, for instance, the fear of solitude, the fear of thunder-storms, the fear of the loss of orientation, speak of primitive helplessness, just as the fear of animals, the fear of strangers, suggest the fierce and hazardous life of early man. To all such instinctive feelings as these a morbid development is easily given.
Of what nature must we suppose this morbid development to be? Does it fall properly within our present discussion? or is it not simply a beginning of brain-disease, which concerns the physician rather than the psychologist? The psychologist"s best answer to this question will be to show cases of fixed ideas _cured_ by psychological means.[9] And indeed there are few cases to show which have been cured by any methods _except_ the psychological; if hypnotic suggestion does not succeed with an _idee fixe_, it is seldom that any other treatment will cure it. We may, of course, say that the brain troubles thus cured were functional, and that those which went on inevitably into insanity were organic, although the distinction between functional and organic is not easily demonstrable in this ultra-microscopic realm.
At any rate, we have actually on record,--and that is what our argument needs,--a great series of _idees fixes_, of various degrees of intensity, cured by suggestion;--cured, that is to say, by a subliminal setting in action of minute nervous movements which our supraliminal consciousness cannot in even the blindest manner manage to set to work.
Some such difference as exists on a gross scale between striped and unstriped muscle seems to exist on a minute scale among these smallest involved cells and fibres, or whatever they be. Some of them obey our conscious will, but most of them are capable of being governed only by subliminal strata of the self.
If, however, it be the subliminal self which can reduce these elements to order, it is often probably the subliminal self to which their disorder is originally due. If a fixed idea, say agoraphobia, grows up in me, this may probably be because the proper controlling co-ordinations of thought, which I ought to be able to summon up at will, have sunk below the level at which will can reach them. I am no longer able, that is to say, to convince myself by reasoning that there is no danger in crossing the open square. And this may be the fault of my subliminal self, whose business it is to keep the ideas which I need for common life easily within my reach, and which has failed to do this, owing to some enfeeblement of its grasp of my organism.
If we imagine these obscure operations under some such form as this, we get the advantage of being able to connect these insistent ideas in a coherent sequence with the more advanced phenomena of hysteria. We have seen that the presence of insistent ideas implies an instability of the conscious threshold; and this, in its turn, indicates a disorderly or diseased condition of the hypnotic stratum,--of that region of the personality which, as we shall see, is best known to us through the fact that it is reached by hypnotic suggestion.
Now we shall find, I think, that all the phenomena of hysteria are reducible to the same general conception. To understand their many puzzles we have to keep our eyes fixed upon just these psychological notions--upon a threshold of ordinary consciousness above which certain perceptions and faculties ought to be, but are not always, maintained, and upon a "hypnotic stratum" or region of the personality to which hypnotic suggestion appeals; and which includes faculty and perception which surpa.s.s the supraliminal, but whose operation is capricious and dreamlike, inasmuch as they lie, so to say, in a debateable region between two rules--the known rule of the supraliminal self, adapted to this life"s experience and uses, and the conjectured rule of a fuller and profounder self, rarely reached by any artifice which our present skill suggests. Some of these conscious groupings have got separated from the ordinary stream of consciousness. These may still be unified in the subliminal, but they need to be unified in the supraliminal also.
The normal relation between the supraliminal and the subliminal may be disturbed by the action of _either_.
Let us now see how far this view, which I suggested in the S.P.R.
_Proceedings_ as far back as 1892,[10] fits in with those modern observations of hysteria, in Paris and Vienna especially, which are transforming all that group of troubles from the mere opprobrium of medicine into one of the most fertile sources of new knowledge of body and mind.
First, then, let us briefly consider what is the general type of hysterical troubles. Speaking broadly, we may say that the symptoms of hysteria form, in the first place, a series of phantom copies of real maladies of the nervous system; and, in the second place, a series of fantasies played upon that system--of unreal, dreamlike ailments, often such as no physiological mechanism can be shown to have determined.
These latter cases are often due, as we shall see, not to purely physiological, but rather to intellectual causes; they represent, not a particular pattern in which the nervous system tends of itself to disintegrate, but a particular pattern which has been imposed upon it by some intellectual process;--in short, by some form of self-suggestion.
Let us briefly review some common types of hysterical disability,--taking as our first guide Dr. Pierre Janet"s admirable work, _L"Etat Mental des Hysteriques_ (Paris, 1893).
What, then, to begin with, is Dr. Janet"s general conception of the psychological states of the advanced hysteric? "In the expression _I feel_," he says (_L"Etat Mental_, p. 39), "we have two elements: a small new psychological fact, "feel," and an enormous ma.s.s of thoughts already formed into a system "I." These two things mix and combine, and to say _I feel_ is to say that the personality, already enormous, has seized and absorbed this small new sensation; ... as though the _I_ were an amba which sent out a prolongation to suck in this little sensation which has come into existence beside it." Now it is in the a.s.similation of these elementary sensations or affective states with the _perception personnelle_, as Janet terms it, that the advanced hysteric fails. His field of consciousness is so far narrowed that it can only take in the minimum of sensations necessary for the support of life. "One must needs have consciousness of what one sees and hears, and so the patient neglects to perceive the tactile and muscular sensations with which he thinks that he can manage to dispense. At first he could perhaps turn his attention to them, and recover them at least momentarily within the field of personal perception. But the occasion does not present itself, and the _psychological bad habit_ is formed.... One day the patient--for he is now veritably a patient--is examined by the doctor. His left arm is pinched, and he is asked whether he feels the pinch. To his surprise the patient realises that he can no longer feel consciously, can no longer bring back into his personal perception sensations which he has neglected too long--he has become anaesthetic.... Hysterical anaesthesia is thus a fixed and perpetual distraction, which renders its subjects incapable of attaching certain sensations to their personality; it is a restriction of the conscious field."
The proof of these a.s.sertions depends on a number of observations, all of which point in the same direction, and show that hysterical anaesthesia does not descend so deep into the personality, so to say, as true anaesthesia caused by nervous decay, or by the section of a nerve.
Thus the hysteric is often _unconscious_ of the anaesthesia, which is only discovered by the physician. There is none of the distress caused by true anaesthesia, as, for instance, by the "tabetic mask," or insensibility of part of the face, which sometimes occurs in _tabes dorsalis_.
An incident reported by Dr. Jules Janet ill.u.s.trates this peculiarity. A young woman cut her right hand severely with broken gla.s.s, and complained of insensibility in the palm. The physician who examined her found that the sensibility of the right palm was, in fact, diminished by the section of certain nerves. But he discovered at the same time that the girl was hysterically anaesthetic over the whole left side of her body. She had never even found out this disability, and the doctor twitted her with complaining of the small patch of anaesthesia, while she said nothing of that which covered half her body. But, as Dr. Pierre Janet remarks, she might well have retorted that these were the facts, and that it was for the man of science to say why the small patch annoyed her while the large one gave her no trouble at all.
Of similar import is the ingenious observation that hysterical anaesthesia rarely leads to any accident to the limb;--differing in this respect, for instance, from the true and profound anaesthesia of syringomyelitis, in which burns and bruises frequently result from the patient"s forgetfulness of the part affected. There is usually, in fact, a supervision--a _subliminal_ supervision--exercised over the hysteric"s limbs. Part of her personality is still alive to the danger, and modifies her movements, unknown to her supraliminal self.
This curious point, I may remark in pa.s.sing, well ill.u.s.trates the kind of action which I attribute to the subliminal self in many phases of life. Thus it is that the hypnotised subject is prevented (as I hold) from committing a real as opposed to a fict.i.tious crime; thus it is that fresh ideas are suggested to the man of genius; thus it is--I will even say--that in some cases monitory hallucinations are generated, which save the supraliminal self from some sudden danger.
I pa.s.s on to another peculiarity of hysterical anaesthesiae;--also in my eyes of deep significance. The anaesthetic belts or patches do not always, or even generally, correspond with true anatomical areas, such as would be affected by the actual lesion of any given nerve. They follow arbitrary arrangements;--sometimes corresponding to rough popular notions of divisions of the body,--sometimes seeming to reflect a merely childish caprice.
In these cases what is only a silly fancy seems to produce an effect which is not merely fanciful;--which is objective, measurable, and capable of causing long and serious disablement. This result, however, is quite accordant with my view of what I have termed the _hypnotic stratum_ of the personality. I hold, as our coming discussion of hypnotism will more fully explain, that the region into which the hypnotic suggestion gives us access is one of strangely mingled strength and weakness;--of a faculty at once more potent and less coherent than that of waking hours. I think that in these cases we get at the subliminal self only somewhat in the same sense as we get at the supraliminal self when the "highest-level centres" are for the time inoperative (as in a dream) and only "middle-level centres" are left to follow their own devices without inhibition or co-ordination. I hold that this is the explanation of the strange contrasts which hypnosis makes familiar to us--the combination of profound power over the organism with childish readiness to obey the merest whims of the hypnotiser. The intelligence which thus responds is in my view only a fragmentary intelligence; it is a dreamlike sc.r.a.p of the subliminal self, functioning apart from that self"s central and profounder control.
What happens in hypnotism in obedience to the hypnotiser"s caprice happens in hysteria in obedience to the caprice of the hypnotic stratum itself. Some middle-level centre of the subliminal self (to express a difficult idea by the nearest phrase I can find) gets the notion that there is an "anaesthetic bracelet," say, round the left wrist;--and lo, this straight-way is so; and the hysteric loses supraliminal sensation in this fantastic belt. That the notion does not originate in the hysteric"s supraliminal self is proved by the fact that the patient is generally unaware of the existence of the bracelet until the physician discovers it. Nor is it a chance combination;--even were there such a thing as chance. It is a dream of the hypnotic stratum;--an incoherent self-suggestion starting from and affecting a region below the reach of conscious will. Such cases are most instructive; for they begin to show us divisions of the human body based not upon local innervation but upon ideation (however incoherent);--upon intellectual conceptions like "a bracelet," "a cross,"--applied though these conceptions may be with dreamlike futility.
In this view, then, we regard the fragments of perceptive power over which the hysteric has lost control as being by no means really extinguished, but rather as existing immediately beneath the threshold, in the custody, so to say, of a dreamlike or hypnotic stratum of the subliminal self, which has selected them for reasons sometimes explicable as the result of past suggestions, sometimes to us inexplicable. If this be so, we may expect that the same kind of suggestions which originally cut off these perceptions from the main body of perception may stimulate them again to action either below or above the conscious threshold.
We have already, indeed, seen reason to suppose that the submerged perceptions are still at work, when Dr. Janet pointed out how rare a thing it was that any accident or injury followed upon hysterical loss of feeling in the limbs. A still more curious ill.u.s.tration is afforded by the condition of the field of vision in a hysteric. It often happens that the field of vision is much reduced, so that the hysteric, when tested with the perimeter, can discern only objects almost directly in front of the eye. But if an object which happens to be particularly exciting to the hypnotic stratum--for instance the hypnotiser"s finger, used often as a signal for trance--is advanced into that part of the hysteric"s normal visual field of which she has apparently lost all consciousness, there will often be an instant subliminal perception,--shown by the fact that the subject promptly falls into trance.
In such cases the action of the submerged perceptions, while provoked by very shallow artifices, continues definitely _subliminal_. The patient _herself_, as we say, does not know why she does not burn her anaesthetic limbs, or why she suddenly falls into a trance while being subjected to optical tests.
But it is equally easy to devise experiments which shall call these submerged sensations up again into supraliminal consciousness. A hysteric has lost sensation in one arm: Dr. Janet tells her that there is a caterpillar on that arm, and the reinforcement of attention thus generated brings back the sensibility.
These hysterical anaesthesiae, it may be added here, may be not only very definite but very profound. Just as the reality,--though also the impermanence,--of the hysterical retrenchment of field of vision of which I have been speaking can be shown by optical experiments beyond the patient"s comprehension, so the reality of some profound organic hysterical insensibilities is sometimes shown by the progress of independent disease. A certain patient feels no hunger or thirst: this indifference might be simulated for a time, but her ignorance of severe inflammation of the bladder is easily recognisable as real. Throw her into hypnosis and her sensibilities return. The disease is for the first time felt, and the patient screams with pain. This result well ill.u.s.trates one main effect of hypnosis, viz., to bring the organism into a more normal state. The deep organic anaesthesia of this patient was dangerously abnormal; the missing sensibility had first to be restored, although it might be desirable afterwards to remove the painful elements in that sensibility again, under, so to say, a wiser and deeper control.
What has been said of hysterical defects of sensation might be repeated for motor defects. There, too, the powers of which the supraliminal self has lost control continue to act in obedience to subliminal promptings.
The hysteric who squeezes the dynamometer like a weak child can exert great muscular force under the influence of emotion.
Very numerous are the cases which might be cited to give a notion of dissolutive hysterical processes, as now observed with closer insight than formerly, in certain great hospitals. But, nevertheless, these hospital observations do not exhaust what has recently been learnt of hysteria. Dealing almost exclusively with a certain cla.s.s of patients, they leave almost untouched another group, smaller, indeed, but equally instructive for our study.
Hysteria is no doubt a disease, but it is by no means on that account an indication of initial weakness of mind, any more than an Arctic explorer"s frost-bite is an indication of bad circulation. Disease is a function of two variables: power of resistance and strength of injurious stimulus. In the case of hysteria, as in the case of frost-bite, the inborn power of resistance may be unusually great, and yet the stimulus may be so excessive that that power may be overcome. Arctic explorers have generally, of course, been among the most robust of men. And with some hysterics there is an even closer connection between initial strength and destructive malady. For it has often happened that the very feelings which we regard as characteristically civilised, characteristically honourable, have reached a pitch of vividness and delicacy which exposes their owners to shocks such as the selfish clown can never know. It would be a great mistake to suppose that all psychical upsets are due to vanity, to anger, to terror, to s.e.xual pa.s.sion. The instincts of personal cleanliness and of feminine modesty are responsible for many a breakdown of a sensitive, but not a relatively _feeble_ organisation. The love of one"s fellow-creatures and the love of G.o.d are responsible for many more. And why should it not be so? There exist for many men and women stimuli far stronger than self-esteem or bodily desires. Human life rests more and more upon ideas and emotions whose relation to the conservation of the race or of the individual is indirect and obscure. Feelings which may once have been utilitarian have developed wholly out of proportion to any advantage which they can gain for their possessor in the struggle for life. The dangers which are now most shudderingly felt are often no real risks to life or fortune. The aims most ardently pursued are often worse than useless for man regarded as a mere over-runner of the earth.
There is thus real psychological danger in fixing our conception of human character too low. Some essential lessons of a complex perturbation of personality are apt to be missed if we begin with the conviction that there is nothing before us but a study of decay. As I have more than once found need to maintain, it is his steady advance, and not his occasional regression, which makes the chief concern of man.
To this side of the study of hysteria Drs. Breuer and Freud have made valuable contribution. Drawing their patients not from hospital wards, but from private practice, they have had the good fortune to encounter, and the penetration to understand, some remarkable cases where unselfish but powerful pa.s.sions have proved too much for the equilibrium of minds previously well-fortified both by principle and by education.[11]
"Wax to receive and marble to retain"; such, as we all have felt, is the human mind in moments of excitement which transcend its resistant powers. This may be for good or for evil, may tend to that radical change in ethical standpoint which is called _conversion_, or to the mere setting-up of some hysterical disability. Who shall say how far we desire to be susceptible to stimulus? Most rash would it be to a.s.sign any fixed limit, or to cla.s.s as inferior those whose main difference from ourselves may be that they feel sincerely and pa.s.sionately what we feel torpidly, or perhaps only affect to feel. "The term degenerate,"
says Dr. Milne Bramwell, "is applied so freely and widely by some modern authors that one cannot help concluding that they rank as such all who do not conform to some primitive, savage type, possessing an imperfectly developed nervous system." Our "degenerates" may sometimes be in truth _progenerate_; and their perturbation may mask an evolution which we or our children needs must traverse when they have shown the way.
Let us pause for a moment and consider what is here implied. We are getting here among the _hysteriques qui menent le monde_. We have advanced, that is to say, from the region of _idees fixes_ of a paltry or morbid type to the region of _idees fixes_ which in themselves are reasonable and honourable, and which become morbid only on account of their relative intensity. Here is the debateable ground between hysteria and genius. The kind of genius which we approach here is not, indeed, the purely intellectual form. Rather it is the "moral genius," the "genius of sanct.i.ty," or that "possession" by some altruistic idea which lies at the root of so many heroic lives.
The hagiology of all religions offers endless examples of this type.
That man would hardly be regarded as a great saint whose conduct seemed completely reasonable to the ma.s.s of mankind. The saint in consequence is apt to be set unduly apart, whether for veneration or for ridicule.
He is regarded either as inspired or as morbid; when in reality all that his mode of life shows is that certain _idees fixes_, in themselves of no unworthy kind, have obtained such dominance that their impulsive action may take and retake, as accident wills, the step between the sublime and the ridiculous.
Martyrs, missionaries, crusaders, nihilists,--enthusiasts of any kind who are swayed by impulses largely below the threshold of ordinary consciousness,--these men bring to bear on human affairs a force more concentrated and at higher tension than deliberate reason can generate.
They are virtually carrying out self-suggestions which have acquired the permanence of _idees fixes_. Their fixed ideas, however, are not so isolated, so encysted as those of true hysterics. Although more deeply and immutably rooted than their ideas on other matters, these subliminal convictions are worked in with the products of supraliminal reason, and of course can only thus be made effective over other minds. A deep subliminal horror, generated, say, by the sight of some loathsome cruelty, must not only prompt hallucinations,--as it might do in the hysteric and has often done in the reformer as well,--it must also, if it is to work out its mission of reform, be held clearly before the supraliminal reason, and must learn to express itself in writing or speech adapted to influence ordinary minds.
We may now pa.s.s from the first to the second of the categories of disintegration of personality suggested at the beginning of this chapter. The cases which I have thus far discussed have been mainly cases of _isolation_ of elements of personality. We have not dealt as yet with _secondary personalities_ as such. There is, however, a close connection between these two cla.s.ses. There are cases, for example, where a kind of secondary state at times intervenes--a sort of bewilderment arising from confluent _idees fixes_ and overrunning the whole personality. This new state is often preceded or accompanied by something of somnambulic change. It is this new feature of which we have here a first hint which seems to me of sufficient importance for the diagnosis of my second cla.s.s of psychical disintegrations. This second cla.s.s starts from sleep-wakings of all kinds, and includes all stages of alternation of personality, from brief somnambulisms up to those permanent and thorough changes which deserve the name of dimorphisms.
We are making here a transition somewhat resembling the transition from isolated bodily injuries to those subtler changes of diathesis which change of climate or of nutrition may induce. Something has happened which makes the organism react to all stimuli in a new way. Our best starting-point for the study of these secondary states lies among the phenomena of _dream_.