the substance of it after he woke. Hegel said that ?Life is divided into two realms ? a night life of genius and a day life a of consciousness.?
Du Prel, Philosophy of Mysticism, propounds the thesis: ?The ego is not wholly embraced in self-consciousness,? and claims that there is much of psychical activity within us of which our common waking conception of ourselves takes no account. Thus when ?dream dramatizes? ? when we engage in a dream conversation in which our interlocutor?s answer comes to us with a shock of surprise ? if our own mind is assumed to have furnished that answer, it has done so by a process of unconscious activity. Dwinell, in Bibliotheca Sacra July, 1890:369-389 ? ?The soul is only imperfectly in possession of its organs and is able to report only a small part of its activities in consciousness.? Thoughts come to us like foundlings who were laid at our door. We slip in a question to the librarian, Memory, and after leaving it there awhile the answer appears on the bulletin board. Deluuf, Le Sommeil et lee R?ves, 91 ? ?The dreamer is a momentary and involuntary dupe of his own imagination, as the poet is the momentary and voluntary dupe and the insane man is the permanent and involuntary dupe.? If we are the organs sent only of our own past thinking but, as Herbert Spencer suggests, also the organs of the past thinking of the race, his doctrine may give additional, though unintended confirmation to a Scriptural view of sin.
William James, Will to Believe, 316, quotes from F. W. H. Myers, in Jour. Psych. Research, who likens our ordinary consciousness to the visible part of the solar spectrum. The total consciousness is like that spectrum prolonged by the inclusion of the ultra-red and the ultra-violet rays = 1 to 12 and 96. ?Each of us,? he says, is an abiding psychical entity far more extensive than he knows ? an individuality, which can never express itself completely through any corporeal manifestation. The self manifests itself through the organism but there is always some part of the self non-manifested and always, as it seems, some power of organic expression in abeyance or reserve.? William James himself, in Scribner?s Monthly, March, 1890:361-373 sketches the hypnotic investigations of Janet and Binet. There is a secondary, subconscious self. Hysteria is the lack of synthesizing power and consequent disintegration of the field of consciousness into mutually exclusive parts. According to Janet, the secondary and the primary consciousness added together can never exceed the normally total consciousness of the individual. But Prof. James says: ?There are trances which obey another type. I know a non-hysterical woman, who in her trances knows facts which altogether transcend her possible normal consciousness, facts about the lives of people whom she never saw or heard of before.?
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