Great changes in our views as to the nature or structure of the mind
have taken place within the past few years. The older psychology held
that the mind was a _unit_; that it was a separate thing or entity,
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.[1] 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 entity, as of old;
but rather a compound thing, 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
sub-division 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 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 assume 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 this analogy--which is, of course, _only_ a rough
analogy--which seeks to portray briefly, in visual terms, something
that seems to happen invisibly and internally in the mental life. The
mind as a whole represents the rope; its elements or component parts
are the threads; and, under certain abnormal conditions, these can be
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. We here enter, therefore, the domain of _Abnormal
Psychology_. In such cases, we have instances of so-called “double
consciousness,” of “alternating personality;” or, if there are three or
more splits or cleavages, of “multiple personality.”[2]
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, 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.
This theory of the dissociation of consciousness has enabled us to
explain many puzzling facts, hitherto inexplicable. Thus _hysteria_,
with its multiform symptoms, and its internal contradictions, has long
been the stumbling-block of medicine. Now it is no longer thought to be
a morbid physical state (dependent usually upon sexual disturbances),
but it is regarded rather as an indication of the splitting of the
mind, a dissociation which embraces all the motor, physical and
psychical activities. On this theory, hysteria is readily explained,
and all its multiplex symptoms understood. In treating it, the self is
unified, abnormal suggestibility is removed, and the patient is cured!
_Psychaesthenia_, again, with its obsessions and fears, may be
explained in the same manner, and its cure rests upon the same
principles. The “attacks” cease so soon as the psychical synthesis is
effected and the morbid self-consciousness removed.
_Neurasthenia_, long regarded as a pathological state, due to
auto-intoxication and similar causes, is now thought to be due
chiefly to dissociation, caused by excessive fatigue--one of the
known contributory causes of this condition. _Psycho-epilepsy_--a
sort of fictitious imitation of the real disease--is due to precisely
similar causes, and may be cured in a similar manner. Hypnotism,
Psycho-analysis and general psychotherapy may be employed in such cases.