THE INSTINCTS
We have already considered the mind as a tank divided into compartments
by sieves of varying diameters of mesh, let us now consider the
currents that move in the water that fills the tank. We may
diagrammatically conceive the inflow as taking place through one main
channel into the subconscious, and there dividing into three streams.
This main channel of energy, which supplies the motive power of all
living creatures, has been called by many names: libido, horme, élan
vitale, and bio-urge; an adequate English equivalent is the thrust of
life.
This stream of psychic energy becomes specialised in the individual
into divergent currents, which we call the three great instincts. The
first of these is the SELF-PRESERVATION INSTINCT. Under this heading
may be gathered up all the activities which are motived by (1) the Will
to Live, or Self-Maintenance, and, (2) the Will to Live more Fully, or
Self-Aggrandisement.
The second great instinct is that of REPRODUCTION, or SEX, whose
function it is to secure race preservation. Through this channel
tends to go the surplus of energy left over after the demands of
self-maintenance have been fulfilled.
The third great instinct is the SOCIAL or HERD INSTINCT, by which term
we designate that system of innate tendencies and capacities which
enables us to co-operate with our fellows and lead a social life, with
all its advantages and disadvantages.
Some animals, however, do not have this third instinct, but lead
solitary lives, acknowledging no ties save those of mate and offspring;
but the more highly evolved types, including man, have developed this
great specialisation of psychic energy which enables them to lead a
social life.
These three great instincts act and react on each other in the hidden
field of subconscious, and build up social organisation and individual
character.
In order to understand the workings of the instincts, however, it must
be clearly realised that they are universal and not personal in their
scope; the survival or suffering of the unit are not considered in the
scheme of things, it is the race that counts.
If we regard the instincts as subserving the welfare of the individual
only, we form a concept which cannot fail to lead us astray when we
seek to put our conclusions to a practical application. The workings of
instinct must be viewed from the standpoint of evolutionary progress,
not individual well-being. This is the point of view from which Nature
frames her schemes, and we can only hope to understand her ways if we
occupy her standpoint.
To regard man as actuated by reason is a hopeless error. Instinct forms
the mainspring of his action, and reason is used to carry out the
promptings of instinct. It must be remembered, however, that instinct
does not function in crude physical forms only. Man possesses emotions
and intellect as well as a body, and upon each plane of his being the
instincts express themselves appropriately, functioning emotionally and
intellectually as well as physically. A man uses his wits as well as
his muscles in the struggle for self-preservation, and the sex instinct
is not exhausted by the physical act of procreation.
Emphasis is laid upon this point, because herein lies the key to the
practical application of psychology to human life.
The emotions have their sources in the instincts; indeed, an emotion
may be said to be the subjective aspect of an instinct. If an instinct
is achieving its aim, we feel pleasure; if it is being frustrated, we
feel pain; and if we anticipate its frustration, we feel fear.
Whenever there is emotion, some underlying instinct must have been
stirred into activity. It will thus be seen how predominating is the
influence exerted by the instincts upon our lives; they may, in fact,
be considered the mainsprings of motive.
At one time psychology busied itself with the reasoning processes,
and looked upon man as a rational being, and indeed the man in the
street still considers himself as such, but the researches of modern
psychology have shown us that emotion and not reason is the actuating
force, and that reason is a tool in the service of the emotions.