In a responsive medium these purposeful tremors of the experimenter

act just as the intentional taps in the experiment cited above; they

are received, strengthened and reproduced, although slightly wavering.

Still they are perceptible and hence act suggestively as slight tactile

stimuli, and by the increase of partial hypnosis give rise to great

automatic movements. This experiment illustrates in the clearest way

the increase step by step of auto-suggestion. Along the path of this

auto-suggestion are developed all the automatic phenomena of a motor

nature. How the intellectual content gradually mingles in with the

purely motor need scarcely be elucidated after this discussion. There

is no need of a special suggestion for the evoking of intellectual

phenomena. From the outset it is a question of word-presentation, at

least from the side of the experimenter. After the first aimless motor

irrelevancies of the unpractised subject, some word-products or the

intentions of the experimenter are soon reproduced. Objectively the

occurrence of an intellectual content must be understood as follows:--

By the gradual increase of auto-suggestion the motor-range of the arm

becomes isolated from consciousness, that is to say, the perception of

the slight movement-impulse is concealed from consciousness.[30]

By the knowledge gained from consciousness that some intellectual

content is possible, there results a collateral excitation in the

speech-area as the means immediately at hand for intellectual

notification. The motor part of word-presentation is necessarily

chiefly concerned with this aiming at notification.[31] In this way

we understand the unconscious flowing over of speech-impulse to the

motor-area[32] and conversely the gradual penetration of partial

hypnosis into the speech-area.

In numerous experiments with beginners, as a rule I have observed

at the beginning of intellectual phenomena a relatively large number

of completely meaningless words, also often a series of meaningless

single letters. Later on, all kinds of absurdities are produced, _e.g._

words or entire sentences with the letters irregularly misplaced or

with the order of the letters all reversed--a kind of mirror-writing.

The appearance of the letter or word indicates a new suggestion; some

sort of association is involuntarily joined to it, which is then

realised. Remarkably enough, these are not generally the conscious

associations, but quite unexpected ones, a circumstance showing that a

considerable part of the speech-area is already hypnotically isolated.

The recognition of this automatism again forms a fruitful suggestion,

since invariably at this moment the feeling of strangeness arises, if it

is not already present in the pure motor-automatism. The question, "Who

is doing this?" "Who is speaking?", is the suggestion for the synthesis

of the unconscious personality which as a rule does not like being kept

waiting too long. Any name is introduced, generally one charged with

emotion, and the automatic splitting of the personality is accomplished.

How accidental and how vacillating this synthesis is at its beginning,

the following reports from the literature show. Myers[33] communicates

the following interesting observation on a Mr. A., a member of the

Society for Psychical Research, who was making experiments on himself in

automatic writing.

THIRD DAY.

Question: What is man?

Answer: TEFI H HASL ESBLE LIES.

Is that an anagram? Yes.

How many words does it contain? Five.

What is the first word? SEE.

What is the second word? SEEEE.

See? Shall I interpret it myself? Try to.

Mr. A. found this solution: "Life is less able." He was astonished

at this intellectual information, which seemed to him to prove the

existence of an intelligence independent of his own. Therefore he went

on to ask:

Who are you? Clelia.

Are you a woman? Yes.

Have you ever lived upon the earth? No.

Will you come to life? Yes.

When? In six years.

Why are you conversing with me? E if Clelia el.

Mr. A. interpreted this answer as: I Clelia feel.

FOURTH DAY.

Question: Am I the one who asks the questions? Yes.

Is Clelia there? No.

Who is here then? Nobody.

Does Clelia exist at all? No.

With whom then was I speaking yesterday? With no one.

* * * * *

Janet[34] conducted the following conversation with the subconsciousness

of Lucie, who, meanwhile, was engaged in conversation with another

observer. "M'entendez-vous?" asks Janet. Lucie answers by automatic

writing, "Non." "Mais pour répondre il faut entendre?" "Oui,

absolument." "Alors comment faites-vous?" "Je ne sais." "Il faut bien

qu'il y ait quelqu'un qui m'entend?" "Oui." "Qui cela! Autre que Lucie.

Eh bien! Une autre personne. Voulez-vous que nous lui donnions un

nom?" "Non." "Si, ce sera plus commode," "Eh bien, Adrienne!" "Alors,

Adrienne, m'entendez-vous?" "Oui."

From these quotations it will be seen in what way the subconscious

personality is constructed. It owes its origin purely to suggestive

questions meeting a certain disposition of the medium. The explanation

is the result of the disintegration of the psychical complex; the

feeling of the strangeness of such automatisms then comes in to help, as

soon as conscious attention is directed to the automatic act. Binet[35]

remarks on this experiment of Janet's: "Il faut bien remarquer que si

la personnalité d'Adrienne a pu se créer, c'est qu'elle a rencontré

une possibilité psychologique; en d'autres termes, il y avait là des

phénomènes désagrégés vivant séparés de la conscience normale du

sujet." The individualisation of the subconsciousness always denotes a

considerable further step of great suggestive influence upon the further

formation of automatisms.[36] So, too, we must regard the origin of the

unconscious personalities in our case.

The objection that there is simulation in automatic table-turning may

well be given up, when one considers the phenomenon of thought-reading

from the purposeful tremors which the patient offered in such plenitude.

Rapid, conscious thought-reading demands at the least an extraordinary

degree of practice, which it has been shown the patient did not

possess. By means of the purposeful tremors whole conversations can

be carried on, as in our case. In the same way the suggestibility

of the subconscious can be proved objectively if, for instance, the

experimenter with his hand on the table desires that the hand of

the medium should no longer be able to move the table or the glass;

contrary to all expectation and to the liveliest astonishment of

the subject, the table will immediately remain immovable. Naturally

any other desired suggestions can be realised, provided they do not

overstep by their innervations the region of partial hypnosis; this

proves at the same time the limited nature of the hypnosis. Suggestions

for the legs and the other arm will thus not be obeyed. Table-turning

was not an automatism which belonged exclusively to the patient's

semi-somnambulism: on the contrary, it occurred in the most pronounced

form in the waking state, and in most cases then passed over into

semi-somnambulism, the appearance of this being generally announced by

hallucinations, as it was at the first sitting.

2. _Automatic Writing._--A second automatic phenomenon, which at

the outset corresponds to a higher degree of partial hypnosis, is

automatic writing. It is, according to my experience, much rarer and

more difficult to produce than table-turning. As in table-turning,

it is again a matter of a primary suggestion, to the conscious when

sensibility is retained, to the unconscious when it is obliterated.

The suggestion is, however, not a simple one, for it already bears in

itself an intellectual element. "To write" means "to write something."

This special element of the suggestion, which extends beyond the

merely motor, often conditions a certain perplexity on the part of the

subject, giving rise to slight contrary suggestions which hinder the

appearance of the automatisms. I have observed in a few cases that the

suggestion is realised, despite its relative venturesomeness (_e.g._

one directed towards the waking consciousness of a so-called normal

person). However, it takes place in a peculiar way; it first displaces

the purely motor part of the central system concerned in hypnosis, and

the deeper hypnosis is then reached by auto-suggestion from the motor

phenomenon, analogous to the procedure in table-turning described above.

The subject,[37] who has a pencil in his hand, is purposely engaged in

conversation whilst his attention is diverted from the writing. The hand

begins to make movements, beginning with many upward strokes and zigzag

lines, or a simple line is made. Occasionally it happens that the pencil

does not touch the paper, but writes in the air. These movements must be

conceived as purely motor phenomena, which correspond to the expression

of the motor element in the presentation "write." This phenomenon is

somewhat rare; generally single letters are first written, and what was

said above of table-turning holds true of their combination into words

and sentences. True mirror-writing is also observed here and there. In

the majority of cases, and perhaps in all experiments with beginners

who are not under some very special suggestion, the automatic writing

is that of the subject. Occasionally its character may be greatly

changed,[38] but this is secondary, and is always to be regarded as a

symptom of the intruding synthesis of a subconscious personality.

[Illustration: FIG. 3.]

As stated, the patient's automatic writing never came to any very great

development. In these experiments, generally carried out in darkness,

she passed over into semi-somnambulism, or into ecstasy. The automatic

writing had thus the same effect as the preliminary table-turning.

3. _The Hallucinations._--The nature of the passing into somnambulism

in the second séance is of psychological importance. As stated, the

automatic phenomena were progressing favourably when darkness came on.

The most interesting event of this séance, so far, was the brusque

interruption of the communication from the grandfather, which was the

starting-point of various debates amongst the members of the circle.

These two momentous occurrences, the darkness and the striking event,

seem to have been the foundation for a rapid deepening of hypnosis,

in consequence of which the hallucinations could be developed. The

psychological mechanism of this process seems to be as follows. The

influence of darkness upon the suggestibility of the sense-organs

is well known.[39] Binet[40] states that it has a special influence

on hysterics, producing a state of sleepiness. As is clear from the

foregoing, the patient was in a state of partial hypnosis and had

constituted herself one with the unconscious personality in closest

relationship to her in the domain of speech. The automatic expression

of this personality is interrupted most unexpectedly by a new person,

of whose existence no one had any suspicion. Whence came this cleavage?

Obviously the eager expectation of this first séance had very much

occupied the patient. Her reminiscences of me and my family had probably

grouped themselves around this expectation; hence these suddenly come

to light at the climax of the automatic expression. That it was just

my grandfather and no one else--not, _e.g._, my deceased father, who,

as she knew, was much closer to me than the grandfather whom I had

never known--perhaps suggests where the origin of this new person

is to be sought. It is probably a dissociation of the personality

already present which seized upon the material next at hand for its

expression, namely, upon the associations concerning myself. How far

this is parallel to the experiences revealed by dream investigation

(Freud's[41]) must remain undecided, for we have no means of judging how

far the effect mentioned can be considered a "repressed" one. From the

brusque interruption of the new personality, we may conclude that the

presentations concerned were very vivid, with corresponding intensity

of expectation. This perhaps was an attempt to overcome a certain

maidenly shyness and embarrassment. This event reminds us vividly of the

manner in which the dream presents to consciousness, by a more or less

transparent symbolism, things one has never said to oneself clearly and

openly. We do not know when this dissociation of the new personality

occurred, whether it had been slowly prepared in the unconscious,

or whether it first occurred in the séance. In any case, this event

meant a considerable increase in the extension of the unconscious

sphere rendered accessible through the hypnosis. At the same time

this event must be regarded as powerfully suggestive in regard to the

impression which it made upon the waking consciousness of the patient.

For the perception of this unexpected intervention of a new power must

inevitably excite a feeling of the strangeness of the automatisms,

and would easily suggest the thought that an independent spirit is

here making itself known. Hence the intelligible association that she

would finally be able to see this spirit. The situation that ensued

at the second séance is to be explained by the coincidence of this

energising suggestion with the heightened suggestibility conditioned

by the darkness. The hypnosis, and with it the series of dissociated

presentations, break through to the visual area, and the expression of

the unconscious, hitherto purely motor, is made objective, according

to the measure of the specific energy of the new system, in the shape

of visual images with the character of hallucinations; not as a mere

accompanying phenomenon of the word-automatism, but as a substituted

function. The explanation of the situation that arose in the first

séance, at that time unexpected and inexplicable, is no longer presented

in words, but as a descriptive allegorical vision. The sentence "they

do not hate one another, but are friends," is expressed in a picture.

We often encounter events of this kind in somnambulism. The thinking of

somnambulists is given in plastic images which constantly break into

this or that sense-sphere and are made objective in hallucinations. The

process of reflection sinks into the subconscious; only its end-results

arise to consciousness either as presentations vividly tinged by the

senses, or directly as hallucinations. In our case the same thing

occurred as in the patient whose anæsthetic hand Binet pricked nine

times, making her think of the figure 9; or as in Flournoy's[42] Helen

Smith, who, when asked during business-hours about certain patterns,

suddenly saw the number of days (18) for which they had been lent, at

a length of 20 mm. in front of her. The further question arises, why

does the automatism appear in the visual and not in the acoustic sphere?

There are several grounds for this choice of the visual sphere.

(1) The patient is not gifted acoustically; she is, for instance, very

unmusical.

(2) There was no stillness corresponding to the darkness which might

have favoured the appearance of sounds; there was a lively conversation.

(3) The increased conviction of the near presence of spirits, because

the automatism felt so strange, could easily have aroused the idea that

a spirit might be seen, thus causing a slight excitation of the visual

sphere.

(4) The entoptic phenomena in darkness favoured the occurrence of

hallucinations.

The reasons (3) and (4)--the entoptic phenomena in the darkness and the

probable excitation of the visual sphere--are of decisive importance

for the appearance of hallucinations. The entoptic phenomena in this

case play the same rôle in the auto-suggestion, the production of

the automatism, as the slight tactile stimuli in hypnosis of the

motor centre. As stated, flashes preceded the first hallucinatory

twilight-state. Obviously attention was already at a high pitch, and

directed to visual perceptions, so that the retina's own light, usually

very weak, was seen with great intensity. The part played by entoptic

perceptions of light in the origin of hallucinations deserves further

consideration. Schüle[43] says: "The swarming of light and colour which

stimulates and animates the field of vision, although in the dark,

supplies the material for phantastic figures in the air before falling

asleep. As we know, absolute darkness is never seen; a few particles

of the dark field of vision are always illumined; flecks of light move

here and there, and combine into all kinds of figures; it only needs a

moderately active imagination to create out of them, as one does out

of clouds, certain known figures. The power of reasoning, fading as one

falls asleep, leaves phantasy free play to construct very vivid figures.

In the place of the light spots, haziness and changing colours of the

dark visual field, there arise definite outlines of objects."[44]

In this way hypnagogic hallucinations arise. The chief _rôle_ naturally

belongs to the imagination, hence imaginative people in particular are

subject to hypnagogic hallucinations.[45] The hypnopompic hallucinations

described by Myers arise in the same way.

It is highly probable that hypnagogic pictures are identical with

the dream-pictures of normal sleep--forming their visual foundation.

Maury[46] has proved from self-observation that the pictures which

hovered around him hypnagogically were also the objects of the

dreams that followed. G. Trumbull Ladd[47] has shown this even more

convincingly. By practice he succeeded in waking himself suddenly two

to five minutes after falling asleep. He then observed that the figures

dancing before the retina at times represented the same contours as

the pictures just dreamed of. He even states that nearly every visual

dream is shaped by the retina's own light-figures. In our case the

fantastic rendering of these pictures was favoured by the situation. We

must not underrate the influence of the over-excited expectation which

allowed the dull retina-light to appear with increased intensity.[48]

The further formation of the retinal appearances follows in accordance

with the predominating presentations. That hallucinations appear in this

way has been also observed in other visionaries. Jeanne d'Arc[49] first

saw a cloud of light, and only after some time there stepped forth St.

Michael, St. Catherine and St. Margaret. For a whole hour Swedenborg[50]

saw nothing but illuminated spheres and fiery flames. He felt a mighty

change in the brain, which seemed to him "release of light." After

the space of one hour he suddenly saw red figures which he regarded

as angels and spirits. The sun visions of Benvenuto Cellini[51] in

Engelsburg are probably of the same nature. A student who frequently saw

apparitions stated: "When these apparitions come, at first I only see

single masses of light and at the same time am conscious of a dull noise

in the ears. Gradually these contours become clear figures."

The appearance of hallucinations occurred in a quite classical way

in Flournoy's Helen Smith. I quote the cases in question from his

article.[52]

"18 Mars. Tentative d'expérience dans l'obscurité. Mlle. Smith voit un

ballon tantôt luminieux, tantôt s'obscurcissant.

"25 Mars. Mlle. Smith commence à distinguer de vagues lueurs, de

longs rubans blancs, s'agitant du plancher au plafond, puis enfin une

magnifique étoile qui dans l'obscurité s'est montrée à elle seule

pendant toute la séance.

"1 Avril. Mlle. Smith se sent très agitée, elle a des frissons, est

partiellement glacée. Elle est très inquiète et voit tout à coup se

balançant au-dessus de la table une figure grimaçante et très laide avec

de longs cheveux rouges. Elle voit alors un magnifique bouquet de roses

de nuances diverses; tout à coup elle voit sortir de dessous le bouquet

un petit serpent, qui, rampant doucement, vient sentir les fleurs, les

regarde," etc.

Helen Smith[53] says in regard to the origin of her vision of March:

"La lueur rouge persista autour de moi et je me suis trouvée entourée de

fleurs extraordinaires."

At all times the complex hallucinations of visionaries have occupied

a peculiar place in scientific criticism. Macario[54] early separated

these so-called intuition-hallucinations from others, since he maintains

that they occur in persons of an eager mind, deep understanding and high

nervous excitability. Hecker[55] expresses himself similarly but more

enthusiastically.

His view is that their condition is "the congenital high development

of the spiritual organ which calls into active, free and mobile play

the life of the imagination, bringing it spontaneous activity." These

hallucinations are "precursors or signs of mighty spiritual power." The

vision is "an increased excitation which is harmoniously adapted to

the most complete health of mind and body." The complex hallucinations

do not belong to the waking state, but prefer as a rule a partial

waking state. The visionary is buried in his vision even to complete

annihilation. Flournoy was also always able to prove in the visions

of H.S. "un certain degré d'obnubilation." In our case the vision is

complicated by a state of sleep whose peculiarities we shall review

later.

THE CHANGE IN CHARACTER.

The most striking characteristic of the second stage in our case is the

change in character. We meet many cases in the literature which have

offered the symptom of spontaneous character-change. The first case in a

scientific publication is Weir-Mitchell's[56] case of Mary Reynolds.

This was the case of a young woman living in Pennsylvania in 1811.

After a deep sleep of about twenty hours she had totally forgotten her

entire past and everything she had learnt; even the words she spoke

had lost their meaning. She no longer knew her relatives. Slowly she

re-learnt to read and write, but her writing was from right to left.

More striking still was the change in her character. Instead of being

melancholy, she was now cheerful in the extreme. Instead of being

reserved, she was buoyant and sociable. Formerly taciturn and retiring,

she was now merry and jocose. Her disposition was totally changed.[57]

In this state she renounced her former retired life and liked to

undertake adventurous excursions unarmed, through wood and mountain, on

foot and horseback. In one of these excursions she encountered a large

black bear, which she took for a pig. The bear raised himself on his

hind legs and gnashed his teeth at her. As she could not drive her horse

on any further, she took an ordinary stick and hit the bear until it

took to flight. Five weeks later, after a deep sleep, she returned to

her earlier state with amnesia for the interval. These states alternated

for about sixteen years. _But her last twenty-five years Mary Reynolds

passed exclusively in her second state._

Schroeder von der Kalk[58] reports on the following case: The patient

became ill at the age of sixteen with periodic amnesia, after a previous

tedious illness of three years. Sometimes in the morning after waking

she passed through a peculiar choreic state, during which she made

rhythmical movements with her arms. Throughout the whole day she would

then exhibit a childish, silly behaviour and lost all her educated

capabilities. (When normal she is very intelligent, well-read, speaks

French well.) In the second state she begins to speak faulty French.

On the second day she is again at times normal. The two states are

completely separated by amnesia.[59]

Hoefelt[60] reports on a case of spontaneous somnambulism in a girl who,

in her normal state, was submissive and modest, but in somnambulism was

impertinent, rude and violent. Azam's[61] Felida was, in her normal

state, depressed, inhibited, timid; and in the second state lively,

confident, enterprising to recklessness. _The second state gradually

became the chief one, and finally so far suppressed the first state

that the patient called her normal states, lasting now but a short

time, "crises."_ The amnesic attacks had begun at 14 1/2. In time the

second state became milder and there was a certain approximation between

the character of the two states. A very striking example of change in

character is that worked out by Camuset, Ribot, Legrand du Saulle,

Richer, Voisin, and put together by Bourru and Burot.[62] It is that of

Louis V., a severe male hysteric with amnesic alternating character.

In the first stage he is rude, cheeky, querulous, greedy, thievish,

inconsiderate. In the second state he is an agreeable, sympathetic

character, industrious, docile and obedient. This amnesic change of

character has been used by Paul Lindau[63] in his drama "Der Andere"

(The Other One).

Rieger[64] reports on a case parallel to Lindau's criminal lawyer. The

unconscious personalities of Janet's Lucie and Léonie (Janet, _l.c._)

and Morton Prince's[65] may also be regarded as parallel with our case.

There are, however, therapeutic artificial products whose importance

lies in the domain of the dissociation of consciousness and of memory.

In the above cases, the second state is always separated from the first

by an amnesic dissociation, and the change in character is, at times,

accompanied by a break in the continuity of consciousness. In our case

there is no amnesic disturbance; the passage from the first to the

second stage follows quite gradually and the continuity of consciousness

remains. The patient carries out in her waking state everything,

otherwise unknown to her, from the field of the unconscious that she has

experienced during hallucinations in the second stage.

Periodic changes in personality without amnesic dissociation are found

in the region of _folie circulaire_, but are rarely seen in hysterics,

as Renaudin's[66] case shows. A young man, whose behaviour had always

been excellent, suddenly began to display the worst tendencies. There

were no symptoms of insanity, but, on the other hand, the whole surface

of the body was anæsthetic. This state showed periodic intervals, and

in the same way the patient's character was subject to vacillations. As

soon as the anæsthesia disappeared he was manageable and friendly. When

the anæsthesia returned he was overcome by the worst instincts, which,

it was observed, even included the wish to murder.

Remembering that our patient's age at the beginning of the disturbances

was 14 1/2, that is, the age of puberty had just been reached, one

must suppose that there was some connection between the disturbances

and the physiological character-changes at puberty. "There appears

in the consciousness of the individual during this period of life a

new group of sensations, together with the feelings and ideas arising

therefrom; this continuous pressure of unaccustomed mental states makes

itself constantly felt because the cause is always at work; the states

are co-ordinated because they arise from one and the same source, and

must little by little bring about deep-seated changes in the ego."[67]

Vacillating moods are easily recognisable; the confused new, strong

feelings, the inclination towards idealism, to exalted religiosity

and mysticism, side by side with the falling back into childishness,

all this gives to adolescence its prevailing character. At this epoch

the human being first makes clumsy attempts at independence in every

direction; for the first time uses for his own purposes all that family

and school have contributed hitherto; he conceives ideals, constructs

far-reaching plans for the future, lives in dreams whose content is

ambitious and egotistic. This is all physiological. The puberty of

a psychopathic is a crisis of more serious import. Not only do the

psychophysical changes run a stormy course, but features of a hereditary

degenerate character become fixed. In the child these do not appear at

all, or but sporadically. For the explanation of our case we are bound

to consider a specific disturbance of puberty. The reasons for this

view will appear from a further study of the second personality. (For

the sake of brevity we shall call the second personality IVENES--as the

patient baptised her higher ego).

Ivenes is the exact continuation of the everyday ego. She includes

the whole of her conscious content. In the semi-somnambulic state her

intercourse with the real external world is analogous to that of the

waking state, that is, she is influenced by recurrent hallucinations,

but no more than persons who are subject to non-confusional psychotic

hallucinations. The continuity of Ivenes obviously extends to the

hysterical attack with its dramatic scenes, visionary events, etc.

During the attack itself she is generally isolated from the external

world; she does not notice what is going on around her, does not

know that she is talking loudly, etc. But she has no amnesia for the

dream-content of her attack. Amnesia for her motor expressions and for

the changes in her surroundings is not always present. That this is

dependent upon the degree of intensity of her somnambulic state and

that there is sometimes partial paralysis of individual sense organs is

proved by the occasion when she did not notice me; her eyes were then

open, and most probably she saw the others, although she only perceived

me when I spoke to her. This is a case of so-called _systematised

anæsthesia_ (negative hallucination) which is often observed in

hysterics.

Flournoy,[68] for instance, reports of Helen Smith that during the

séances she suddenly ceased to see those taking part, although she still

heard their voices and felt their touch; sometimes she no longer heard,

although she saw the movements of the lips of the speakers, etc.

Ivenes is just the continuation of the waking self. She contains

the entire consciousness of S. W.'s waking state. Her remarkable

behaviour tells decidedly against any analogy with cases of _double

consciousness_. The characteristics of Ivenes contrast favourably with

the patient's ordinary self. She is a calmer, more composed personality;

her pleasing modesty and accuracy, her uniform intelligence, her

confident way of talking must be regarded as an improvement of the whole

being; thus far there is analogy with Janet's Léonie. But this is the

extent of the similarity. Apart from the amnesia, they are divided by

a deep psychological difference. Léonie II. is the healthier, the more

normal; she has regained her natural capabilities, she shows remarkable

improvement upon her chronic condition of hysteria. Ivenes rather gives

the impression of a more artificial product; there is something thought

out; despite all her excellences she gives the impression of playing

a part excellently; her world-sorrow, her yearning for the other side

of things, are not merely piety but the attributes of saintliness.

Ivenes is no mere human, but a mystic being who only partly belongs to

reality. The mournful features, the attachment to sorrow, her mysterious

fate, lead us to the historic prototype of Ivenes--Justinus Kerner's

"Prophetess of Prevorst." Kerner's book must be taken as known, and

therefore I omit any references to these common traits. But Ivenes is

no copy of the prophetess; she lacks the resignation and the saintly

piety of the latter. The prophetess is merely used by her as a study

for her own original conception. The patient pours her own soul into

the _rôle_ of the prophetess, thus seeking to create an ideal of virtue

and perfection. She anticipates her future. She incarnates in Ivenes

what she wishes to be in twenty years--the assured, influential, wise,

gracious, pious lady. It is in the construction of the second person

that there lies the far-reaching difference between Léonie II. and

Ivenes. Both are psychogenic. But Léonie I. receives in Léonie II. what

really belongs to her, while S. W. builds up a person beyond herself.

It cannot be said "she deceives herself" into, but that "she dreams

herself" into the higher ideal state.[69]

The realisation of this dream recalls vividly the psychology of the

pathological cheat. Delbruck[70] and Forel[71] have indicated the

importance of auto-suggestion in the formation of pathological cheating

and reverie. Pick[72] regards intense auto-suggestibility as the first

symptom of the hysterical dreamer, making possible the realisation of

the "day-dream." One of Pick's patients dreamt that she was in a morally

dangerous situation, and finally carried out an attempt at rape on

herself; she lay on the floor naked and fastened herself to a table and

chairs. Or some dramatic person will be created with whom the patient

enters into correspondence by letter, as in Bohn's case.[73] The patient

dreamt herself into an engagement with a totally imaginary lawyer in

Nice, from whom she received letters which she had herself written in

disguised handwriting. This pathological dreaming, with auto-suggestive

deceptions of memory amounting to real delusions and hallucinations, is

pre-eminently to be found in the lives of many saints.[74]

It is only a step from the dreamlike images strongly stamped by the

senses to the true complex hallucinations.[75] In Pick's case, for

instance, one sees that the patient, who persuades herself that she is

the Empress Elizabeth, gradually loses herself in her dreams to such an

extent that her condition must be regarded as a true "twilight" state.

Later it passes over into hysterical delirium, when her dream-phantasies

become typical hallucinations. The pathological liar, who becomes

involved through his phantasies, behaves exactly like a child who

loses himself in his play, or like the actor who loses himself in his

part.[76] There is here no fundamental distinction from somnambulic

dissociation of personality, but only a difference of degree, which

rests upon the intensity of the primary auto-suggestibility or

disintegration of the psychic elements. _The more consciousness becomes

dissociated, the greater becomes the plasticity of the dream situation,

the less becomes the amount of conscious lying and of consciousness in

general._ This being carried away by interest in the object is what

Freud calls _hysterical identification_. For instance, to Erler's[77]

acutely hysterical patient there appeared hypnagogically little riders

made of paper, who so took possession of her imagination that she had

the feeling of being herself one of them. Similar phenomena normally

occur to us in dreams in general, in which we think like "hysterics."[78]

The complete abandonment to the interesting image explains also the

wonderful naturalness of pseudological or somnambulic representation--a

degree unattainable in conscious acting. The less waking consciousness

intervenes by reflection and reasoning, the more certain and convincing

becomes the objectivation of the dream, e.g. the roof-climbing of

somnambulists.

Our case has another analogy with _pseudologia phantastica_: _The

development of the phantasies during the attacks._ Many cases are known

in the literature where the pathological lying comes on in attacks and

during serious hysterical trouble.[79]

Our patient develops her systems exclusively in the attack. In her normal

state she is quite incapable of giving any new ideas or explanations;

she must either transpose herself into somnambulism or await its

spontaneous appearance. This exhausts the affinity to _pseudologia

phantastica_ and to pathological dream-states.

Our patient's state is even differentiated from pathological dreaming,

since it could never be proved that her dream-weavings had at any

time previously been the objects of her interest during the day. Her

dreams occur explosively, break forth with bewildering completeness

from the darkness of the unconscious. Exactly the same was the case

in Flournoy's Helen Smith. In many cases (see below), however, links

with the perceptions of the normal states can be demonstrated: it seems

therefore probable that the roots of every dream were originally images

with an emotional accentuation, which, however, only occupied waking

consciousness for a short time.[80] We must allow that in the origin

of such dreams hysterical forgetfulness[81] plays a _part not to be

underestimated_.

Many images are buried which would be sufficient to put the

consciousness on guard; associated classes of ideas are lost and

go on spinning their web in the unconscious, thanks to the psychic

dissociation; this is a process which we meet again in the genesis of

our dreams.

"Our conscious reflection teaches us that when exercising attention we

pursue a definite course. But if that course leads us to an idea which

does not meet with our approval, we discontinue and cease to apply

our attention. Now, apparently, the chain of thought thus started and

abandoned, may go on without regaining attention unless it reaches a

spot of especially marked intensity, which compels renewed attention.

An initial rejection, perhaps consciously brought about by the judgment

on the ground of incorrectness or unfitness for the actual purpose of

the mental act, may therefore account for the fact that a mental process

continues unnoticed by consciousness until the onset of sleep."[82]

In this way we may explain the apparently sudden and direct appearance

of dream-states. The entire carrying over of the conscious personality

into the dream-_rôle_ involves indirectly the development of

simultaneous automatisms. "Une seconde condition peut amener la division

de conscience; ce n'est pas une altération de la sensibilité, c'est

une attitude particulière de l'esprit, la concentration de l'attention

pour un point unique; il résulte de cet état de concentration que

l'esprit devient distrait pour la reste et en quelque sorte insensible,

ce qui ouvre la carrière aux actions automatiques, et ces actions

peuvent prendre un caractère psychique et constituer des intelligences

parasites, vivant côte à côte avec la personnalité normale qui ne les

connaît pas."[83]

Our subject's romances throw a most significant light on the subjective

roots of her dreams. They swarm with secret and open love-affairs,

with illegitimate births and other sexual insinuations. The central

point of all these ambiguous stories is a lady whom she dislikes, who

is gradually made to assume the form of her polar opposite, and whilst

Ivenes becomes the pinnacle of virtue, this lady is a sink of iniquity.

_But her reincarnation doctrines, in which she appears as the mother

of countless thousands, arises in its naïve nakedness from an exuberant

phantasy which is, of course, very characteristic of the period of

puberty. It is the woman's premonition of the sexual feeling, the dream

of fruitfulness, which the patient has turned into these monstrous

ideas._ We shall not go wrong if we seek for the curious form of the

disease in the teeming sexuality of this too-rich soil. Viewed from this

standpoint, the whole creation of Ivenes, with her enormous family, is

nothing but a dream of sexual wish-fulfilment, differentiated from the

dream of a night only in that it persists for months and years.

RELATION TO THE HYSTERICAL ATTACK.

So far one point in S. W.'s history has remained unexplained, and

that is her attack. In the second séance she was suddenly seized with

a sort of fainting fit, from which she awoke with a recollection of

various hallucinations. According to her own statement, she had not lost

consciousness for a moment. Judging from the external symptoms and the

course of the attack, one is inclined to regard it as a _narcolepsy_,

or rather a _lethargy_; such, for example, as Loewenfeld has described,

and the more readily as we know that previously one member of her family

(her grandmother) has had an attack of lethargy. It is possible to

imagine that the _lethargic disposition_ (Loewenfeld) had descended to

our subject. In spiritualistic séances it is not usual to see hysterical

convulsions. Our subject showed no sort of convulsive symptoms, but in

their place, perhaps, the peculiar sleeping-states. Ætiologically, at

the outset, two moments must be taken into consideration:

1. The irruption of hypnosis.

2. The psychic stimulation.

1. _Irruption of Partial Hypnosis._--Janet observes that the

subconscious automatisms have a hypnotic influence and can bring about

complete somnambulism.[84]

He made the following experiment: While the patient, who was in the

completely waking state, was engaged in conversation by a second

observer, Janet stationed himself behind her and by means of whispered

suggestions made her unconsciously move her hand and by written signs

give an answer to questions. Suddenly the patient broke off the

conversation, turned round and with her supraliminal consciousness

continued the previously subconscious talk with Janet. She had fallen

into hypnotic somnambulism.[85]

There is here a state of affairs similar to our patient's. But it must

be noted that, for certain reasons discussed later, the sleeping state

is not to be regarded as hypnotic. We therefore come to the question of--

2. _The Psychic Stimulation._--It is told of Bettina Brentano that the

first time she met Goethe she suddenly fell asleep on his knee.[86]

This ecstatic sleep in the midst of extremest torture, the so-called

"witch-sleep," is well known in the history of trials for witchcraft.[87]

With susceptible subjects relatively insignificant stimuli suffice to

bring about the somnambulic state. Thus a sensitive lady had to have

a splinter cut out of her finger. Without any kind of bodily change

she suddenly saw herself sitting by the side of a brook in a beautiful

meadow, plucking flowers. This condition lasted as long as the slight

operation and then disappeared spontaneously.[88]

Loewenfeld[89] has noticed unintentional inducement of hysterical

lethargy through hypnosis.

Our case has certain resemblances to hysterical lethargy[90] as

described by Loewenfeld, viz. the shallow breathing, the diminution of

the pulse, the corpse-like pallor of the face, and further the peculiar

feeling of dying and the thoughts of death.[91]

The retention of one sense is not inconsistent with lethargy: thus in

certain cases of trance the sense of hearing remains.[92]

In Bonamaison's[93] case not only was the sense of touch retained,

but the senses of hearing and smell were quickened. The hallucinatory

content and loud speaking is also met with in persons with

hallucinations in lethargy.[94] Usually there prevails total amnesia

for the lethargic interval. Loewenfeld's[95] case D. had, however,

a fleeting recollection; in Bonamaison's case there was no amnesia.

Lethargic patients do not prove susceptible to the usual waking stimuli,

but Loewenfeld succeeded with his patient St. in turning the lethargy

into hypnosis by means of mesmeric passes, thus combining it with the

rest of consciousness during the attack.[96] Our patient showed herself

absolutely insusceptible in the beginning of the lethargy, but later on

she began to speak spontaneously, was incapable of giving any attention

when her somnambulic ego was speaking, but could attend when it was

one of her automatic personalities. In this last case it is probable

that the hypnotic effect of the automatisms succeeded in achieving a

partial transformation of the lethargy into hypnosis. When we consider

that, according to Loewenfeld's view, the lethargic disposition must not

be "too readily identified with the peculiar condition of the nervous

apparatus in hysteria," then the idea of the family heredity of this

disposition in our case becomes not a little probable. The disease is

much complicated by these attacks.

So far we have seen that the patient's consciousness of her ego is

identical in all the states. We have discussed two secondary complexes

of consciousness and have followed them into the somnambulic attack,

where they appear as the patient's vision when she had lost her motor

activity during the attack. During the next attacks she was impervious

to any external incidents, but on the other hand developed, within

the twilight state, all the more intense activity, in the form of

visions. It seems that many secondary series of ideas must have split

off quite early from the primary unconscious personality, for already,

after the first two séances, "spirits" appeared by the dozen. The

names were inexhaustible in variety, but the differences between the

personalities were soon exhausted and it became apparent that they could

all be subsumed under two types, the _serio-religious_ type and the

_gay-hilarious_. So far it was really only a matter of _two different

unconscious personalities_, which appeared under different names but

had no essential differences. The older type, the grandfather, who

had initiated the automatisms, also first began to make use of the

twilight state. I am not able to remember any suggestion which might

have given rise to the automatic speaking. According to the preceding

view, the attack in such circumstances might be regarded as a partial

auto-hypnosis. The ego-consciousness which remains and, as a result of

its isolation from the external world, occupies itself entirely with

its hallucinations, is what is left over of the waking consciousness.

Thus the automatism has a wide field for its activity. The independence

of the individual central spheres which we have proved at the beginning

to be present in the patient, makes the automatic act of speaking

appear intelligible. Just as the dreamer on occasion speaks in his

sleep, so, too, a man in his waking hours may accompany intensive

thought with an unconscious whisper.[97] The peculiar movements of the

speech-musculature are to be noted. They have also been observed in

other somnambulists.[98]

These clumsy attempts must be directly paralleled with the unintelligent

and clumsy movements of the table or glass, and most probably correspond

to the _preliminary activity_ of the motor portion of the presentation;

that is to say, a stimulus limited to the motor-centre which has not

previously been subordinated to any higher system. Whether the like

occurs in persons who talk in their dreams, I do not know. But it has

been observed in hypnotised persons.[99]

Since the convenient medium of speech was used as the means of

communication, the study of the subconscious personalities was

considerably lightened. Their intellectual compass is a relatively

mediocre one. Their knowledge is greater than that of the waking

patient, including also a few occasional details, such as the birthdays

of dead strangers and the like. The source of these is more or less

obscure, since the patient does not know whence in the ordinary way

she could have procured the knowledge of these facts. These are cases

of so-called cryptomnesia, which are too unimportant to deserve more

extended notice. The intelligence of the two subconscious persons is

very slight; they produce banalities almost exclusively, but their

relation to the conscious ego of the patient when in the somnambulic

state is interesting. They are invariably aware of everything that takes

place during ecstasy and occasionally they render an exact report from

minute to minute.[100]

The subconscious persons only know the patient's phantastic changes of

thought very superficially; they do not understand these and cannot

answer a single question concerning the situation. Their stereotyped

reference to Ivenes is: "Ask Ivenes." This observation reveals a dualism

in the character of the subconscious personalities difficult to explain;

for the grandfather, who gives information by automatic speech, also

appears to Ivenes and, according to her account, teaches her about the

objects in question. How is it that, when the grandfather speaks through

the patient's mouth, he knows nothing of the very things which he

himself teaches her in the ecstasies?

We must again return to the discussion of the first appearance of the

hallucinations. We picture the vision, then, as an irruption of hypnosis

into the visual sphere. That irruption does not lead to a "normal"

hypnosis, but to a "hystero-hypnosis," that is, the simple hypnosis is

complicated by a hysterical attack.

It is not a rare occurrence in the domain of hypnotism for normal

hypnosis to be disturbed, or rather to be replaced by the unexpected

appearance of hysterical somnambulism; the hypnotist in many cases then

loses rapport with the patient. In our case the automatism arising in

the motor area plays the part of hypnotist; the suggestions proceeding

from it (called objective auto-suggestions) hypnotise the neighbouring

areas in which a certain susceptibility has arisen. At the moment

when the hypnotism flows over into the visual sphere, the hysterical

attack occurs which, as remarked, effects a very deep-reaching change

in a large portion of the psychical region. We must now suppose that

the automatism stands in the same relationship to the attack as the

hypnotist to a pathological hypnosis; its influence upon the further

structure of the situation is lost. The hallucinatory appearance of the

hypnotised personality, or rather of the suggested idea, may be regarded

as the last effect upon the somnambulic personality. Thenceforward the

hypnotist becomes only a figure with whom the somnambulic personality

occupies itself independently: he can only state what is going on and is

no longer the _conditio sine qua non_ of the content of the somnambulic

attack. The independent ego-complex of the attack, in our case Ivenes,

has now the upper hand. She groups her own mental products around

the personality of the hypnotiser, that is, of the grandfather, now

degraded to a mere image. In this way we are enabled to understand the

dualism in the character of the grandfather. _The grandfather I. who

speaks directly to those present, is a totally different person and a

mere spectator of his double, grandfather II., who appears as Ivenes'

teacher._ Grandfather I. maintains energetically that both are one and

the same person, and that I. has all the knowledge which II. possesses,

and is only prevented from giving information by the difficulties of

speech. (The dissociation was of course not realized by the patient,

who took both to be one person.) Grandfather I., if closely examined,

however, is not altogether wrong, judging from one fact which seems

to make for the identity of I. and II., viz. that they are never both

present together. When I. speaks automatically, II. is not present;

Ivenes remarks on his absence. Similarly, during the ecstasy, when

she is with II., she cannot say where I. is, or she may learn only on

returning from an imaginary journey that meanwhile I. has been guarding

her body. Conversely I. never says that he is going on a journey with

Ivenes and never explains anything to her. This behaviour should be

noted, for if I. is really separate from II., there seems no reason why

he should not speak automatically at the same time that II. appears,

and be present with II. in the ecstasy. Although this might have been

supposed possible, as a matter of fact it was never observed. How is

this dilemma to be resolved? At all events there exists an identity

of I. and II., but it does not lie in the region of the personality

under discussion; it lies in the basis common to both; that is, in

the personality of the subject which in deepest essence is one and

indivisible. Here we come across the characteristic of all hysterical

dissociations of consciousness. _They are disturbances which only

belong to the superficial, and none reaches so deep as to attack the

strong-knit foundation of the ego-complex._

In many such cases we can find the bridge which, although often

well-concealed, spans the apparently impassable abyss. For instance, by

suggestion, one of four cards is made invisible to a hypnotised person;

he thereupon names the other three. A pencil is placed in his hand with

the instruction to write down all the cards lying there; he correctly

adds the fourth one.[101]

In the aura of his hystero-epileptic attacks a patient of Janet's[102]

invariably had a vision of a conflagration, and whenever he saw an

open fire he had an attack; indeed, the sight of a lighted match was

sufficient to bring about an attack. The patient's visual field on the

left side was limited to 30°, the right eye was shut. The left eye was

fixed in the middle of a perimeter whilst a lighted match was held at

80°. The hystero-epileptic attack took place immediately. Despite the

extensive amnesia in many cases of double consciousness, the patients'

behaviour does not correspond to the degree of their ignorance, but it

seems rather as if a deeper instinct guided their actions in accordance

with their former knowledge. Not only this relatively slight amnesic

dissociation, but the severe amnesia of the epileptic twilight-state,

formerly regarded as _irreparabile damnum_, does not suffice to cut

the inmost threads which bind the ego-complex in the twilight-state to

the normal ego. In one case the content of the twilight-state could be

grafted on to the waking ego-complex.[103]

Making use of these experiments for our case, we obtain the helpful

hypothesis that those layers of the unconscious beyond reach of the

dissociation endeavour to present the unity of automatic personality.

This endeavour is shattered in the deeper-seated and more elemental

disturbance of the hysterical attack,[104] which prevents a more

complete synthesis by the tacking on of associations which are to a

certain extent the most original individual property of supraliminal

personality. _As the Ivenes dream emerged it was fitted on to the

figures accidentally in the field of vision, and henceforth remains

associated with them._

RELATIONSHIP TO THE UNCONSCIOUS PERSONALITY.

As we have seen, the numerous personalities become grouped round two

types, the grandfather and Ulrich von Gerbenstein. The first produces

exclusively sanctimonious religiosity and gives edifying moral precepts.

The latter is, in one word, a "flapper," in whom there is nothing male

except the name. We must here add from the anamnesis that at fifteen the

patient was confirmed by a very bigoted clergyman, and at home she is

occasionally the recipient of sanctimonious moral talks. The grandfather

represents this side of her past, Gerbenstein the other half; hence the

curious contrast. Here we have personified the chief characteristics

of her past. On the one hand the sanctimonious person with a narrow

education, on the other the boisterousness of a lively girl of fifteen

who often overshoots the mark.[105] We find both sets of traits mixed

in the patient in sharp contrast. At times she is anxious, shy, and

extremely reserved; at others boisterous to a degree. She is herself

often most painfully aware of these contradictions. This circumstance

gives us the key to the source of the two unconscious personalities. The

patient is obviously seeking a middle path between the two extremes;

she endeavours to repress them and strains after some ideal condition.

These strainings bring her to the puberty dream of the ideal Ivenes,

beside whose figure the unacknowledged trends of her character recede

into the background. They are not lost, however, but as repressed

ideas, analogous to the Ivenes idea, begin an independent existence as

automatic personalities.

S. W.'s behaviour recalls vividly Freud's[106] investigations into

dreams which disclose the independent growth of repressed thoughts. We

can now comprehend why the hallucinatory persons are separated from

those who write and speak automatically. The former teach Ivenes the

secrets of the Other Side, they relate all those phantastic tales about

the extraordinariness of her personality, they create scenes where

Ivenes can appear dramatically with the attributes of power, wisdom and

virtue. These are nothing but dramatic dissociations of her dream-self.

The latter, the automatic persons, are the ones to be overcome, they

must have no part in Ivenes. With the spirit-companions of Ivenes they

have only the name in common. _A priori_, it is not to be expected that

in a case like ours, where these divisions are never clearly defined,

that two such characteristic individualities should disappear entirely

from a somnambulic ego-complex having so close a relation with the

waking consciousness. And in fact, we do meet them in part in those

ecstatic penitential scenes and in part in the romances crammed with

more or less banal, mischievous gossip.

COURSE.

It only remains to say a few words about the course of this strange

affection. The process reached its maximum in four to eight weeks. The

descriptions given of Ivenes and of the unconscious personalities belong

generally to this period. Thenceforth a gradual decline was noticeable;

the ecstasies grew meaningless and the influence of Gerbenstein became

more powerful. The phenomena gradually lost their distinctive features,

the characters which were at first well demarcated became by degrees

inextricably mixed. The psychological contribution grew smaller and

smaller until finally the whole story assumed a marked effect of

fabrication. Ivenes herself was much concerned about this decline; she

became painfully uncertain, spoke cautiously, feeling her way, and

allowed her character to appear undisguised. The somnambulic attacks

decreased in frequency and intensity. All degrees from somnambulism to

conscious lying were observable. Thus the curtain fell. The patient has

since gone abroad. We should not underestimate the importance of the

fact that her character has become pleasanter and more stable. Here we

may recall the cases cited in which the second state gradually replaced

the first state. Perhaps this is a similar phenomenon.

It is well known that somnambulic manifestations sometimes begin at

puberty.[107] The attacks of somnambulism in Dyce's case[108] began

immediately before puberty and lasted just till its termination. The

somnambulism of H. Smith is likewise closely connected with puberty.[109]

Schroeder von der Kalk's patient was 16 years old at the time of her

illness; Felida 14 1/2, etc. We know also that at this period the

future character is formed and fixed. In the case of Felida and of

Mary Reynolds we saw that the character in state II. replaced that

of state I. _It is not therefore unthinkable that these phenomena of

double consciousness are nothing but character-formations for the

future personality, or their attempts to burst forth._ In consequence

of special difficulties (unfavourable external conditions, psychopathic

disposition of the nervous system, etc.), _these new formations,

or attempts thereat, become bound up with peculiar disturbances

of consciousness_. Occasionally the somnambulism, in view of the

difficulties that oppose the future character, takes on a marked

teleological meaning, for it gives the individual, who might otherwise

be defeated, the means of victory. Here I am thinking first of all

of Jeanne d'Arc, whose extraordinary courage recalls the deeds of

Mary Reynolds' II. This is perhaps the place to point out the similar

function of the "hallucination téléologique" of which the public reads

occasionally, although it has not yet been submitted to a scientific

study.

THE UNCONSCIOUS ADDITIONAL CREATIVE WORK.

We have now discussed all the essential manifestations offered by

our case which are of significance for its inner structure. Certain

accompanying manifestations may be briefly considered: _the unconscious

additional creative work_. Here we shall encounter a not altogether

unjustifiable scepticism on the part of the representative of science.

Dessoir's conception of a second ego met with much opposition, and was

rejected, as too impossible in many directions. As is known, occultism

has proclaimed a pre-eminent right to this field and has drawn premature

conclusions from doubtful observations. We are indeed very far from

being in a position to state anything conclusive, since we have at

present only most inadequate material. Therefore if we touch on the

field of the unconscious additional creative work, it is only that we

may do justice to all sides of our case. _By unconscious addition we

understand that automatic process whose result does not penetrate to

the conscious psychic activity of the individual._ To this region above

all belongs thought-reading through table movements. I do not know

whether there are people who can divine a whole long train of thought

by means of inductions from the intentional tremulous movements. It is,

however, certain that, assuming this to be possible, such persons must

be availing themselves of a routine achieved after endless practice. But

in our case long practice can be excluded without more ado, and there is

nothing left but to accept a primary susceptibility of the unconscious,

far exceeding that of the conscious.

This supposition is supported by numerous observations on somnambulists.

I will mention only Binet's[110] experiments, where little letters

or some such thing, or little complicated figures in relief were

laid on the anæsthetic skin of the back of the hand or the neck, and

the unconscious perceptions were then recorded by means of signs. On

the basis of these experiments he came to the following conclusion:

"D'après les calculs que j'ai pu faire, la sensibilité inconsciente

d'une hystérique est à certains moments _cinquante fois_ plus fine que

celle d'une personne normale." A second additional creation coming under

consideration in our case and in numerous other somnambulists, is that

condition which French investigators call "cryptomnesia."[111] By this

term is meant the becoming conscious of a memory-picture which cannot

be regarded as in itself primary, but at most is secondary, by means

of subsequent recalling or abstract reasoning. It is characteristic of

cryptomnesia that the picture which emerges does not bear the obvious

mark of the memory-picture, is not, that is to say, bound up with the

idiosyncratic super-conscious ego-complex.

Three ways may be distinguished in which the cryptomnesic picture is

brought to consciousness.

1. _The picture enters consciousness without any intervention of the

sense-spheres (intra-psychically)._ It is an inrushing idea whose

causal sequence is hidden within the individual. In so far cryptomnesia

is quite an everyday occurrence, concerned with the deepest normal

psychic events. How often it misleads the investigator, the author

or the composer into believing his ideas original, whilst the critic

quite well recognises their source! Generally the individuality of the

representation protects the author from the accusation of plagiarism

and proves his good faith; still, cases do occur of unconscious verbal

reproduction. Should the passage in question contain some remarkable

idea, the accusation of plagiarism, more or less conscious, is

justified. After all, a valuable idea is linked by numerous associations

with the ego-complex; at different times, in different situations, it

has already been meditated upon and thus leads by innumerable links in

all directions. It can therefore never so disappear from consciousness

that its continuity could be entirely lost from the sphere of conscious

memory. We have, however, a criterion by which we can always recognise

objectively intra-psychic cryptomnesia. The cryptomnesic presentation

is linked to the ego-complex by the minimum of associations. The reason

for this lies in the relation of the individual to the particular

object, in the disproportion of interest to object. Two possibilities

occur: (1) The object is worthy of interest but the interest is slight

in consequence of dispersion or want of understanding; (2) The object

is not worthy of interest, consequently the interest is slight. In

both cases an extremely labile connection with consciousness arises

which leads to a rapid forgetting. The slight bridge is soon destroyed

and the acquired presentation sinks into the unconscious, where it is

no longer accessible to consciousness. Should it enter consciousness

by means of cryptomnesia, the feeling of strangeness, of its being an

original creation, will cling to it because the path by which it entered

the subconscious has become undiscoverable. Strangeness and original

creation are, moreover, closely allied to one another if one recalls

the numerous witnesses in _belles-lettres_ to the nature of genius

("possession" by genius).[112]

Apart from certain striking cases of this kind, where it is doubtful

whether it is a cryptomnesia or an original creation, there are some

cases in which a passage of no essential content is reproduced, and that

almost verbally, as in the following example:--

About that time when Zarathustra lived on the blissful islands, it came

to pass that a ship cast anchor at that island on which the smoking

mountain standeth; and the sailors of that ship went ashore in order to

shoot rabbits! But about the hour of noon, when the captain and his men

had mustered again, they suddenly saw a man come through the air unto

them, and a voice said distinctly: "It is time! It is high time!" But

when that person was nighest unto them (he passed by them flying quickly

like a shadow, in the direction in which the volcano was situated) they

recognised with the greatest confusion that it was Zarathustra. For all

of them, except the captain, had seen him before, and they loved him, as

the folk love, blending love and awe in equal parts. "Lo! there," said

the old steersman, "Zarathustra goeth unto hell!"

* * * * *

An extract of awe-inspiring import from the log of the ship "Sphinx" in

the year 1686, in the Mediterranean.

Just. Kerner, "Blätter aus Prevorst," vol. IV., p, 57.

The four captains and a merchant, Mr. Bell, went ashore on the island of

Mount Stromboli to shoot rabbits. At three o'clock they called the crew

together to go aboard, when, to their inexpressible astonishment, they

saw two men flying rapidly over them through the air. One was dressed

in black, the other in grey. They approached them very closely, in the

greatest haste; to their greatest dismay they descended amid the burning

flames into the crater of the terrible volcano, Mount Stromboli. They

recognised the pair as acquaintances from London.

Frau E. Förster-Nietzsche, the poet's sister, told me, in reply to my

inquiry, that Nietzsche took up Just. Kerner between the age of twelve

and fifteen, when stopping with his grandfather, Pastor Oehler, in

Pobler, but certainly never afterwards. It could never have been the

poet's intention to commit a plagiarism from a ship's log; if this had

been the case, he would certainly have omitted the very prosaic "to

shoot rabbits," which was, moreover, quite unessential to the situation.

In the poetical sketch of Zarathustra's journey into Hell there was

obviously interpolated, half or wholly unconsciously, that forgotten

impression from his youth.

This is an instance which shows all the peculiarities of cryptomnesia.

A quite unessential detail, which deserves nothing but speedy

forgetting, is reproduced with almost verbal fidelity, whilst the

chief part of the narrative is, one cannot say altered, but recreated

quite distinctively. To the distinctive core, the idea of the journey

to Hell, there is added a detail, the old, forgotten impression of

a similar situation. The original is so absurd that the youth, who

read everything, probably skipped through it, and certainly had no

deep interest in it. Here we get the required minimum of associated

links, for we cannot easily conceive a greater jump, than from that

old, absurd story to Nietzsche's consciousness in the year 1883. If we

picture to ourselves Nietzsche's mood at the time when "Zarathustra"

was composed,[113] and think of the ecstasy that at more than one

point approached the pathological, we shall comprehend the abnormal

reminiscence. The second of the two possibilities mentioned, the

acceptance of some object, not itself uninteresting, in a state of

dispersion or half interest from lack of understanding, and its

cryptomnesic reproduction we find chiefly in somnambulists; it is also

found in the literary chronicles dealing with dying celebrities.[114]

Amid the exhaustive selection of these phenomena we are chiefly

concerned with _talking in a foreign tongue, the so-called glossolalia_.

This phenomenon is mentioned everywhere when it is a question of similar

ecstatic conditions. In the New Testament, in the _Acta Sanctorum_,[115]

in the Witchcraft Trials, more recently in the Prophetess of Prevorst,

in Judge Edmond's daughter Laura, in Flournoy's Helen Smith. The last

is unique from the point of view of investigation; it is found also in

Bresler's[116] case, which is probably identical with Blumhardt's[117]

Gottlieben Dittus. As Flournoy shows, glossolalia is, so far as it

really is independent speech, a cryptomnesic phenomenon, [Greek:

Kat' exochên]. The reader should consult Flournoy's most interesting

exposition.

In our case glossolalia was only once observed, when the only

understandable words were the scattered variations on the word "vena."

The source of this word is clear. A few days previously the patient

had dipped into an anatomical atlas for the study of the veins of the

face, which were given in Latin. She had used the word "vena" in her

dreams, as happens occasionally to normal persons. The remaining words

and sentences in a foreign language betray, at the first glance, their

derivation from French, in which the patient was somewhat fluent.

Unfortunately I am without the more accurate translations of the various

sentences, because the patient would not give them; but we may hold

that it was a phenomenon similar to Helen Smith's Martian language.

Flournoy found that the Martian language was nothing but a childish

translation from French; the words were changed but the syntax remained

the same. Even more probable is the view that the patient simply ranged

next to each other meaningless words that rang strangely, without any

true word-formation;[118] she borrowed certain characteristic sounds

from French and Italian and combined them into a kind of language,

just as Helen Smith completed the _lacunæ_ in the real Sanscrit words

by products of her own resembling that language. The curious names of

the mystical system can be reduced, for the most part, to known roots.

The writer vividly recalls the botanical schemes found in every school

atlas; the internal resemblance of the relationship of the planets to

the sun is also pretty clear; we shall not be going astray if we see in

the names reminiscences from popular astronomy. Thus can be explained

the names Persus, Fenus, Nenus, Sirum, Surus, Fixus, and Pix, as

the childlike distortions of Perseus, Venus, Sirius and Fixed Star,

analogous to the Vena variations. Magnesor vividly recalls Magnetism,

whose mystic significance the patient knew from the Prophetess of

Prevorst. In Connesor, the contrary to Magnesor, the prefix "con" is

probably the French "contre." Hypnos and Hyfonismus recall hypnosis

and hypnotism (German _hypnotismus_), about which there are the most

superstitious ideas circulating in lay circles. The most used suffixes

in "us" and "os" are the signs by which as a rule people decide the

difference between Latin and Greek. The other names probably spring

from similar accidents to which we have no clues. The rudimentary

glossolalia of our case has not any title to be a classical instance of

cryptomnesia, for it only consisted in the unconscious use of various

impressions, partly optical, party acoustic, and all very close at hand.

2. _The cryptomnesic image arrives at consciousness through the senses

(as a hallucination)._ Helen Smith is the classic example of this kind.

I refer to the case mentioned on the date "18 Mars."[119]

3. _The image arrives at consciousness by motor automatism._ H. Smith

had lost her valuable brooch, which she was anxiously looking for

everywhere. Ten days later her guide Leopold informed her by means

of the table where the brooch was. Thus informed, she found it at

night-time in the open field, covered by sand.[120] Strictly speaking,

in cryptomnesia there is not any additional creation in the true sense

of the word, since the conscious memory experiences no increase of its

function, but only an enrichment of its content. By the automatism

certain regions are merely made accessible to consciousness in an

indirect way, which were formerly sealed against it. But the unconscious

does not thereby accomplish any creation which exceeds the capacity of

consciousness qualitatively or quantitatively. Cryptomnesia is only an

apparent additional creation, in contrast to hypermnesia, which actually

represents an increase of function.[121]

We have spoken above of a receptivity of the unconscious greater

than that of the consciousness, chiefly in regard to the simple

attempts at thought-reading of numbers. As mentioned, not only our

somnambulist but a relatively large number of normal persons are able

to guess from the tremors lengthy thought-sequences, if they are not

too complicated. These experiments are, so to speak, the prototype

of those rarer and incomparably more astonishing cases of intuitive

knowledge displayed at times by somnambulists.[122] Zschokke[123] in

his "Introspection" has shown us that these phenomena do not belong

only to the domain of somnambulism, but occur among non-somnambulic

persons. The formation of such knowledge seems to be arrived at in

various ways: first and foremost there is the fineness, already noted,

of unconscious perceptions; then must be emphasised the importance of

the enormous suggestibility of somnambulists. _The somnambulist not

only incorporates every suggestive idea to some extent, but actually

lives in the suggestion, in the person of his doctor or observer,

with that abandonment characteristic of the suggestible hysteric._

The relation of Frau Hauffe to Kerner is a striking example of this.

That in such cases there is a high degree of _association-concordance_

can cause no astonishment; a condition which Richet might have taken

more account of in his experiments in thought-transference. Finally

there are cases of somnambulic additional creative work which are not

to be explained solely by hyperæsthesia of the unconscious activity

of the senses and association-concordance, but presuppose a highly

developed intellectual activity of the unconscious. The deciphering

of the purposive tremors demand an extreme sensitiveness and delicacy

of feeling, both psychological and physiological, to combine the

individual perceptions into a complete unity of thought, if it is at

all permissible to make an analogy between the processes of cognition

in the realm of the unconscious and the conscious. The possibility

must always be considered that _in the unconscious, feeling and concept

are not clearly separated_, perhaps even are one. The intellectual

elevation which certain somnambulists display in ecstasy, though a rare

thing, is none the less one that has sometimes been observed.[124] I

would designate the scheme composed by our patient as just one of those

pieces of creative work that exceed the normal intelligence. We have

already seen whence one portion of this scheme probably came. A second

source is no doubt the life-crisis of Frau Hauffe, portrayed in Kerner's

book. The external form seems to be determined by these adventitious

facts. As already observed in the presentation of the case, the idea of

dualism arises from the conversations picked up piecemeal by the patient

during those dreamy states occurring after her ecstasies. This exhausts

my knowledge of the sources of S. W.'s creations. Whence arose the

root-idea the patient is unable to say. I naturally examined occultistic

literature pertinent to the subject, and discovered a store of parallels

with her gnostic system from different centuries scattered through all

kinds of work mostly quite inaccessible to the patient. Moreover, at

her youthful age, and with her surroundings, the possibility of any

such study is quite excluded. A brief survey of the system in the light

of her own explanations shows how much intelligence was used in its

construction. How highly the intellectual work is to be estimated is a

matter of opinion. In any case, considering her youth, her mentality

must be regarded as quite extraordinary.

FOOTNOTES:

[Footnote 1: Thesis published in 1902. Translator, M. D. Eder, M.D.]

[Footnote 2: _Arch. f. Psych._, XXXIII. p. 928.]

[Footnote 3: Richer, "Études cliniques sur l'hystéro-épilepsie," p. 483.]

[Footnote 4: _Idem_, _l.c._, p. 487; cp. also Erler, _Allg. Zeitschrift

f. Psychiatrie_, XXXV. p. 28; also Culerre, _Allg. Zeit. f. Psych._,

XLVI., Litteraturbericht 356.]

[Footnote 5: Charcot and Guinon, "Progrès méd.," 1891.]

[Footnote 6: "Somnambulism must be conceived as systematised partial

waking, in which a limited, connected presentation-complex takes place.

Contrary presentations do not occur, at the same time the mental

activity is carried on with increased energy within the limited sphere

of the waking" (Lowenfeld, "Hypnotism," 1901, p. 289).]

[Footnote 7: Azam, "Hypnotisme--Double conscience," etc., Paris, 1887.

For similar cases, cf. Forbes Winslow, "On Obscure Diseases," p. 335.]

[Footnote 8: _Trib. méd._, March, 1890.]

[Footnote 9: _Annal. méd. psychol._, Jan., Feb., 1892.]

[Footnote 10: "Principles of Psychology," p. 391.]

[Footnote 11: Mesnet, "De l'automatisme de la mémoire et du souvenir

dans le somnambulisme pathologique." Union médicale, Juillet, 1874. Cf.

Binet, "Les Altérations de la personnalité," p. 37. Cf. also Mesnet,

"Somnambulisme spontané dans ses rapports avec l'hystérie," _Arch. de

Neurol._, Nr. 69, 1892.]

[Footnote 12: _Arch. de Neur._, Mai, 1891.]

[Footnote 13: "Philosophy of Sleep," 1830. Cf. Binet, "Les Altérations,"

etc.]

[Footnote 14: Goethe: _Zur Naturwissenschaft in Allgemeinen_. "I was

able, when I closed my eyes and bent my head, to conjure the imaginary

picture of a flower. This flower did not retain its first shape for

a single instant, but unfolded out of itself new flowers composed of

coloured petals and green leaves. They were not natural flowers, but

phantastic ones. They were as regular in shape as a sculptor's rosettes.

It was impossible to fix the creation which sprang up, nevertheless the

dream-image lasted as long as I desired it to last; it neither faded nor

grew stronger."]

[Footnote 15: C. Westphal, "Die Agoraphobie," _Arch. f. Psych._, III. p.

158.]

[Footnote 16: Pick, _Arch. f. Psych._, XV. p. 202.]

[Footnote 17: _Allgem. Zeitschr. f. Psych._, XXI. p. 78.]

[Footnote 18: "Neurasthenische Krisen," _Münch. Med. Wochenschr._, März,

1902, "When the patients first describe their crises they generally give

a picture that makes us think of epileptic depression. I have often been

deceived in this way."]

[Footnote 19: Mörchen, "Ueber Dämmerzustände," Marburg, 1901, Fall. 32,

p. 75.]

[Footnote 20: It must be noted that a frequent guest in S. W.'s home was

a gentleman who spoke high German.]

[Footnote 21: Ivenes is the mystical name of the medium's somnambulic

self.]

[Footnote 22: "The Major Symptoms of Hysteria." New York: The Macmillan

Company.]

[Footnote 23: See page 17.]

[Footnote 24: Binet, "Les altérations de la personnalité."]

[Footnote 25: Richet, _Rev. Phil._, 1884, II. p. 650.]

[Footnote 26: Binet, "Les altérations de la personnalité," p. 139.]

[Footnote 27: Complete references in Binet, "Les altérations," p. 197,

footnote.]

[Footnote 28: As is known, during the waking-state the hands and arms

are never quite still, but are constantly subjected to fine tremors.

Preyer, Lehmann, and others have proved that these movements are

influenced in a high degree by the predominant presentations. Preyer

shows that the outstretched hand drew small, more or less faithful,

copies of figures which were vividly presented. These purposeful tremors

can be demonstrated in a very simple way by experiments with the

pendulum.]

[Footnote 29: Cf. Preyer, "Die Erklärung des Gedankenlesens," Leipzig,

1886.]

[Footnote 30: Analogous to certain hypnotic experiments in the waking

state. Cf. Janet's experiment when by a whispered suggestion he

induced a patient to lie flat on the ground without being aware of it

("L'Automatisme").]

[Footnote 31: Charcot's scheme of word-picture combination: 1, Auditory

image. 2, Visual image. 3, Motor image., Speech image., Writing image.

In Gilbert Ballet, "Die innerliche Sprache," Leipzig and Wien, 1890.]

[Footnote 32: Bain says, "Thought is a suppressed word or a suppressed

act" ("The Senses and the Intellect").]

[Footnote 33: _Proceedings of S.P.R._, 1885. "Automatic writing."]

[Footnote 34: Pierre Janet, "L'Automatisme Psychologique," p. 317,

Paris, 1889.]

[Footnote 35: "Les Altérations," p. 132.]

[Footnote 36: "Une fois baptisé, le personnage inconscient est plus

déterminé et plus net, il montre mieux ses caractères psychologiques"

(Janet, "L'Automatisme," p. 318).]

[Footnote 37: Cf. the corresponding experiments of Binet and Féré. See

Binet, "Les Altérations."]

[Footnote 38: Cf. Corresponding tests by Flournoy: "Des Indes à la

planète Mara. Etude sur un cas de somnambulisme avec glossolalie." Paris

and Genève, 1900.]

[Footnote 39: Cf. Hagen, "Zur Theorie des Hallucinationen," _Allg.

Zeitschrift f. Psych._, XXV. 10.]

[Footnote 40: Binet, "Les Altérations," p. 157.]

[Footnote 41: "Die Traumdeutung," 1900. ["The Interpretation of Dreams,"

translated by Dr. A. A. Brill. London: Allen & Unwin, 1918.]]

[Footnote 42: Flournoy, _l.c._, p. 55.]

[Footnote 43: Schüle, "Handbuch," p. 134.]

[Footnote 44: J. Müller, quoted _Allg. Zeit. f. Psych._, XXV. 41.]

[Footnote 45: Spinoza hypnopompically saw a "_nigrum et scabiosum

Brasilianum_."--J. Müller, _l.c._

In Goethe's "The Elective Affinities," at times in the half darkness

Ottilie saw the figure of Edward in a dimly-lit spot. Compare also

Cardanus, "imagines videbam ab imo lecti, quasi e parvulis annulis

arcisque constantes, arborum, belluarum, hominum, oppidorum,

instructarum acierum, bellicorum et musicorum instrumentorum aliorumque

huius generis adscendentes, vicissimque descendentes, aliis atque aliis

succedentibus" (Hieronymus Cardanus, "De subtilitate rerum").]

[Footnote 46: "Le sommeil et les rêves," p. 134.]

[Footnote 47: G. Trumbull Ladd, "Contribution to the Psychology of

Visual Dreams," _Mind_, April, 1892.]

[Footnote 48: Hecker says of the same condition, "There is a

simple elemental vision, even without sense presentation, through

over-excitation of mental activity, not leading to phantastic imagery,

that is the vision of light free from form, a manifestation of the

visual organs stimulated from within" ("Ueber Visionen," Berlin, 1848).]

[Footnote 49: Jules Quicherat, "Procès de condamnation et de

réhabilitation de Jeanne d'Arc, dite La Pucelle," etc.]

[Footnote 50: Hagen, _l.c._, p. 57.]

[Footnote 51: Goethe, "Benvenuto Cellini."]

[Footnote 52: Flournoy, _l.c._, p. 32 ff.]

[Footnote 53: Flournoy, _l.c._, p. 51.]

[Footnote 54: _Allg. Zeit. f. Psych._, IV. 139.]

[Footnote 55: _Ibid._, VI. 285.]

[Footnote 56: Coll. Physicians of Philadelphia, April 4, 1888. Also

_Harper's Magazine_, 1869. Abstracted in extenso in William James's

"Principles of Psychology," 1891, p. 391 ff.]

[Footnote 57: Cf. Emminghaus, "Allg. Psychopathologie," p. 129, Ogier

Ward's case.]

[Footnote 58: Schroeder von der Kalk, "Pathologie und Therapie der

Geisteskrankheiten," p. 31: Braunschweig, 1863. Quoted in _Allg. Zeit.

f. Psych._, XXII., p. 405.]

[Footnote 59: Cf. Donath, "Ueber Suggestibilität," Wiener mediz. Presse,

1832, No. 31. Quoted _Arch. f. Psych._, XXXII., p. 335.]

[Footnote 60: Hoefelt. _Allg. Zeit. f. Psych._, XLIX., p. 200.]

[Footnote 61: Azam, "Hypnotisme, Double Conscience," etc.]

[Footnote 62: Bourru et Burot, "Changements de Personnnalité," 1888.]

[Footnote 63: Moll, "Zeit. f. Hypn.," I., 306.]

[Footnote 64: Rieger, "Der Hypnotismus," 1884, p. 190 ff.]

[Footnote 65: Morton Prince, "An Experimental Study of Visions," Brain,

1898.]

[Footnote 66: Quoted by Ribot, "Die Persönlichkeit."]

[Footnote 67: _Ibid._, p. 69.]

[Footnote 68: Flournoy, _l.c._, p. 59.]

[Footnote 69: "Les rêves somnambuliques, sortes de romans de

l'imagination subliminale, analogues à ces histoires continues, que

tant de gens se racontent à eux-mêmes et dont ils sont généralement les

héros dans leurs moments de far niente ou d'occupations routinières qui

n'offrent qu'un faible obstacle aux rêveries intérieures. Constructions

fantaisistes, millefois reprises et poursuivies, rarement achevées, où

la folle du logis se donne libre carrière et prend sa revanche du terne

et plat terre à terre des réalités quotidiennes." (Flournoy, _l.c._, p.

8).]

[Footnote 70: Delbruck, "Die Pathologische Lüge."]

[Footnote 71: Forel, "Hypnotisme."]

[Footnote 72: Pick, "Ueber Path. Träumerei und ihre Beziehung zur

Hysterie," _Jahr. f. Psych. und Neur._, XIV., p. 280.]

[Footnote 73: Bohn, "Ein Fall von doppelten Bewusstsein Diss." Breslau,

1898.]

[Footnote 74: Görres, _l.c._]

[Footnote 75: Cf. Behr, _Allg. Zeit. f. Psych._, LVI., 918, and Ballet,

_l.c._, p. 44.]

[Footnote 76: Cf. _Redlich, Allg. Zeit. f. Psych._, LVII., 66.]

[Footnote 77: Erler, _Allg. Zeit. f. Psych._, XXXV., 21.]

[Footnote 78: Binet, "Les hystériques ne sont pas pour nous que des

sujets d'élection agrandissant des phénomènes qu'on doit nécessairement

retrouver à quelque degré chez une foule d'autres personnes qui ne

sont ni atteintes ni même effleurées par la nêvrose hystérique". ("Les

altérations," p. 29)]

[Footnote 79: Delbrück, _l.c._, and Redlich, _l.c._ Cf. the development

of delusions in epileptic stupor mentioned by Mörchen, "Essay on

Stupor," pp. 51 and 59, 1901.]

[Footnote 80: Cf. Flournoy's very interesting supposition as to the

origin of the Hindu _cycle_ of H.S.: "Je ne serais pas étonné que

la remarque de Martes sur la beauté des femmes du Kanara ait été le

clou, l'atome crochu, qui a piqué l'attention subliminale et l'a très

naturellement rivée sur cette unique passage avec les deux ou trois

lignes consécutives, à l'exclusion de tout le contexte environnant

beaucoup moins intérressant" (_L.c._, p. 285).]

[Footnote 81: Janet says, "From forgetfulness there arises frequently,

even if not invariably, the so-called lying of hysteria. The same

explanation holds good of a hysteric's whims, changes of mood,

ingratitude--in a word, of his inconstancy. The link between the past

and present, which gives to the whole personality its seriousness and

poise, depends to a large extent upon memory" ("Mental States," etc., p.

67).]

[Footnote 82: Freud, "The Interpretation of Dreams," p. 469.]

[Footnote 83: Binet, _l.c._, p. 84.]

[Footnote 84: "Une autre considération rapproche encore ces deux

états, c'est que les actes subconscients ont un effet en quelque sorte

hypnotisant et contribuant par eux-mêmes à amener le somnambulisme"

("L'Automatisme," p. 329).]

[Footnote 85: Janet, _l.c._, p. 329.]

[Footnote 86: In literature Gustave Flaubert has made use of a similar

falling asleep at the moment of extreme excitement in his novel

"Salambo." When the hero, after many struggles, has at last captured

Salambo, he suddenly falls asleep just as he touches her virginal bosom.]

[Footnote 87: Perhaps the cases of paralysis of the emotions also belong

here. Cf. Baetz, _Allg. Zeitsch. f. Psych._, LVIII., p. 717.]

[Footnote 88: _Allg. Zeitsch. f. Psych._, XXX., p. 17.]

[Footnote 89: _Arch. f. Psych._, XXIII., p. 59.]

[Footnote 90: Cf. here Flournoy, _l.c._, 65.]

[Footnote 91: _Arch. f. Psych._, XXII., p. 737.]

[Footnote 92: _Ibid._, 734.]

[Footnote 93: Bonamaison, "Un cas remarquable d'Hypnose spontanée,"

etc.--_Rev. de l'Hypnotisme_, Fév. 1890, p. 234.]

[Footnote 94: _Arch. f. Psych._, XXII., 737.]

[Footnote 95: _Ibid._]

[Footnote 96: _Ibid._, XXIII., p. 59 ff.]

[Footnote 97: Cf. Lehman's investigations of involuntary whispering,

"Aberglaube und Zauberei," 1898, p. 385 ff.]

[Footnote 98: Thus Flournoy writes, "Dans un premier essai Léopold

(H.S.'s control-spirit) ne réussit qu'à donner ses intimations et sa

pronunciation à Helen: après une séance où elle avait vivement souffert

dans la bouche et le cou comme si on lui travaillait ou lui enlevait les

organes vocaux, elle se mit à causer très naturellement."]

[Footnote 99: Loewenfeld, _Arch. f. Psych._, XXIII., 60.]

[Footnote 100: This behaviour recalls Flournoy's observations: "Whilst

H.S. as a somnambule speaks as Marie Antoinette, the arms of H.S. do not

belong to the somnambulic personality, but to the automatism Leopold,

who converses by gestures with the observer" (Flournoy, _l.c._, p. 125).]

[Footnote 101: Dessoir, "Das Doppel-Ich," II. Aufl., 1896, p. 29.]

[Footnote 102: Janet, "L'anesthésie hystérique," _Arch. d'Neur._, 69,

1892.]

[Footnote 103: Graeter, _Zeit. f. Hypnotismus_, VIII., p. 129.]

[Footnote 104: The hysterical attack is not a purely psychical process.

By the psychic processes only a pre-formed mechanism is set free, which

has nothing to do with psychic processes in and for themselves (Karplus,

_Jahr. f. Psych._, XVII.).]

[Footnote 105: Carl Hauptmann, in his drama "Die Bergschmiede," has

made use of the objectivation of certain linked association-complexes.

In this play the treasure-seeker is met on a gloomy night by a

hallucination of his entire better self.]

[Footnote 106: Freud, "The Interpretation of Dreams." See also Breuer

and Freud's "Studies on Hysteria," 1895.]

[Footnote 107: Pelman, _Allg. Zeit. f. Psych._, XXI., p. 74.]

[Footnote 108: _Allg. Zeit. f. Psych._, XXII., p. 407.]

[Footnote 109: Flournoy, _l.c._, p. 28.]

[Footnote 110: Binet, "Les Altérations," p. 125. Cf. also Loewenfeld's

statements on the subject in "Hypnotismus," 1901.]

[Footnote 111: _Cryptomnesia_ must not be regarded as synonymous with

_Hypermnesia_; by the latter term is meant the abnormal quickening of

the power of recollection which reproduces the memory-pictures as such.]

[Footnote 112: "Has any one at the end of the nineteenth century any

clear conception of what the poets in vigorous ages called inspiration?

If not, I will describe it. The slight remnant of superstition by

itself would scarcely have sufficed to reject the idea of being merely

incarnation, merely mouthpiece, merely the medium of superior forces.

The concept revelation in the sense that quite suddenly, with ineffable

certainty and delicacy, something is seen, something is heard, something

convulsing and breaking into one's inmost self, does but describe

the fact. You hear--you do not seek; you accept--asking not who is

the giver. Like lightning, flashes the thought, compelling without

hesitation as to form--I have had no choice" (Nietzsche's "Works," vol.

III., p. 482.).]

[Footnote 113: "There is an ecstasy so great that the immense strain of

it is sometimes relaxed by a flood of tears, during which one's steps

now involuntarily rush, and anon involuntarily lag. There is the feeling

that one is utterly out of hand, with the very distinct consciousness of

an endless number of fine thrills and titillations descending to one's

very toes;--there is a depth of happiness in which the most painful and

gloomy parts do not act as antitheses to the rest, but are produced and

required as necessary shades of colour in such an overflow of light"

(Nietzsche, "Ecce Homo," vol. XVII. of English translation, by A. M.

Ludovici, p. 103).]

[Footnote 114: Eckermann, "Conversations with Goethe," vol. III.]

[Footnote 115: Cf. Goerres, "Die christliche Mystik."]

[Footnote 116: Bresler, "Kulturhistorischer Beitrag zur Hysterie,"

_Allg. Zeits. f. Psych._ LIII., p. 333.]

[Footnote 117: Zündel, "Biographie Blumhardt's."]

[Footnote 118: "Le baragouin rapide et confus dont on ne peut jamais

obtenir la signification, probablement parce qu'il n'en a en effet

aucune, n'est qu'un pseudo-langage (p. 193) analogue au baragouinage par

lequel les enfants se donnent parfois dans leurs jeux l'illusion qu'ils

parlent chinois, indien ou 'sauvage'" (p. 152, Flournoy, _l.c._).]

[Footnote 119: See p. 63.]

[Footnote 120: Flournoy, _l.c._, p. 378.]

[Footnote 121: For a case of this kind see Krafft Ebing, "Lehrbuch," 4th

edition, p. 578.]

[Footnote 122: The limitation of the associative processes and the

concentration of attention upon a definite sphere of presentation can

also lead to the development of new ideas, which no effort of will

in the waking state would have been able to accomplish (Loewenfeld,

"Hypnotismus," p. 289).]

[Footnote 123: Zschokke, "Eine Selbstschau," III., Aufl. Aarau, 1843, p.

227 ff.]

[Footnote 124: Gilles de la Tourette says, "We have seen somnambulic

girls, poor, uneducated, quite stupid in the waking state, whose whole

appearance altered so soon as they were sent to sleep. Whilst previously

they were boring, now they are lively, alert, sometimes even witty" (Cf.

Loewenfeld, _l.c._, p. 132).]