As the result, either of some sudden shock, or by reason of certain subjective psychological practices carried to an extreme, we have a splitting of the mind into two or more separate streams, which function separately and independently, and generally with no memory connection between the two, so that each is ignorant of what the other stream, or self, is doing. This is already an abnormal condition, a pathological state, and its severity depends upon the degree of cleavage between the streams of thought. If this be deep and lasting, we have a well-marked case of hysteria, or other disorders to be noted immediately; if, on the other hand, the cleavage be slight, we have merely absent-mindedness, wandering of the mind, and many lesser symptoms which indicate this tendency to dissociation, and which should be checked at all costs in their inception, since they are symptomatic of the tendency to disintegration of the mind, and which, if unchecked, would lead to grave disturbances later on. It is because of this fact that too much automatic writing, crystal-gazing, meditation, attendance at spiritistic circles, etc., is harmful; they one and all induce a passive state of the mind which favours dissociation and disintegration. Many of the insanities start in this fashion; and all such practices, instead of being encouraged, should be discouraged; and all experienced and intelligent students of psychical research warn those who "dabble" in the subject against the repeated and promiscuous indulgence in such practices—because of the dangerous, even disastrous, effects upon the mind, in many instances.
But we have not yet reached a distinctly morbid state. This dissociation may be slight, and of little consequence; and may even be completely "healed" without the knowledge of the patient; without his knowledge that anything strange has taken place at all—just as tubercular lesions of the lungs may be healed without the patient ever having known that he had suffered from tuberculosis. The co-conscious stream may again be diverted into the main, healthy channel; the threads of the wounded mind may again be bound up, with only a scar to indicate where the delicate protective covering had been ruptured. If such is the case, all is well thenceforward.
But the termination of the accident may not be so fortunate. If, as before said, the cleavage be deep and lasting; and if, instead of attempting to bind up the wounded mind, those practices which caused the original "split" be persisted in; if shock follow shock—to the mental, moral, emotional, or physical nature; if great exhaustion, lack of sleep, or of proper food, or other causes of a like nature, be present—then it is evident that the cleavage must become deeper and deeper yet; and, in a short time, the few stray, wandering thoughts become grouped and bound together, and begin to form a veritable psychological entity. A secondary, an alien self, has been formed. And just as it is increasingly difficult to dam-up a river which has once found its way to some unaccustomed channel, so this secondary stream of consciousness will soon become a rushing, mighty torrent, incapable of being checked or dammed in its mad course.
So long as this split-off portion remains a mass of sporadic thoughts, not much damage has been done; but when they become abnormally linked or associated together, forming groups, then the abnormal conditions have begun in earnest. These masses of subconscious experiences are called "complexes," and give rise to all sorts of trouble. It must not be thought that this complex formation is always harmful; on the contrary, this very process, when normally conducted, is the basis of our educational processes. But when they are thus conglomerated and consolidated outside the conscious mind, and function automatically, involuntarily, by themselves, then they have become dangerous to the mental stability. Their pressure and influence may be felt in the conscious life—in fantastic imaginations, in fears, phobias, and obsessions—in morbid dreams—in morbid emotional and moral reactions throughout the entire psycho-physical life. It is these automatic, self-acting complexes which originate many of the disorders of the mind.
How, then, are we to diagnose this condition when once it has been reached; and, when once diagnosed, how is it to be treated? These are the all-important questions which modern psychological students have set themselves to solve, with more or less success. As briefly as may be, these are the methods.
In the first place, a careful system of observation, question, and experiment will yield many important results. An analysis of the dream life will prove of great value in this connection also. If the dreams cannot be voluntarily recalled, they are brought to light by means of hypnotism, psycho-analysis, or the employment of what is known as the "hypnoidal" state—as induced by Dr. Boris Sidis. This is an artificially induced condition, half-way between sleeping and waking, in which many half-forgotten experiences again merge into the mind; and even thoughts which had never been in the conscious mind at all—subconscious observations, etc., or the content of the dream life. These dreams are then analysed. It is a very striking fact that differing or alternating selves may have entirely different dreams; or, on the other hand, different and distinct selves may have a common meeting-place in the dream world. By means of dreams, it has thus been possible to come in touch with the thoughts of the other Self, which had been impossible by any other means at our disposal. A study and analysis of the dream life has thus assumed great importance within the past few years, and bids fair to assume greater and greater importance as the study of the subconscious, and abnormal psychology, increases.
Other methods of tapping the subconscious mental life are: planchette, automatic writing and crystal-gazing. In the former cases, a pencil is placed in the hand of the subject, or the hand is placed on a planchette; and, while the conscious mind is occupied in conversation, or reading aloud, etc., the hand is, nevertheless, writing out an account of its experiences—its thoughts and feelings—which prove highly valuable to the investigator. Or the patient may be asked to look into a crystal, and describe what, if any, visions and pictures form within the ball. These pictures are, of course, hallucinatory; but they indicate, none the less, the content of the subconscious mind; since they are the externalized thoughts and feelings of that stratum of the mind. Here, again, we have a valuable means of diagnosis.
Again, we have a purely experimental method of studying the emotions—by means of the galvanometer. An electric current being passed through the body, variations in the current are detected by means of an electric needle, which fluctuates as the current varies. Now, it has been found that these fluctuations vary in accordance with changed emotional states; and that in certain conditions of the mind, such as dementia, the variations are almost entirely absent, because of the lack of emotional reactions. It has thus been found that this form of insanity is largely a disease of the emotional life. On the other hand, when the emotions are strong, the fluctuations of the needle are very marked and prolonged. We have thus another most valuable method of testing the emotional life—always largely subconscious—by means of purely mechanical instruments.
Finally, we have hypnotism, the skilled employment of which has been found of inestimable value in laying bare the secrets of the subconscious life. By its aid it has been found possible to disclose the secrets of being, to tap the subconscious mind at will, to explore the hidden regions of Self, which would otherwise have remained for ever inaccessible to the experimenter. For, by placing the patient in the hypnotic condition, the subconscious mind is exposed to view, as it were, and its secrets made manifest. The wounds and scars are thus rendered visible to the mental eye of the physician, and he is enabled to treat his case accordingly.
Yes, hypnotism has been found one of the chief means of cure as well as of diagnosis. By its aid the tangled skein of the mental life may be unravelled, the mental knots may be untied, and the threads may be woven and plaited together again into one normal, healthy chain of being. This may be accomplished by means of suggestion rightly applied. When once the hidden complex has been brought to the surface, when its story is told, its secrets laid bare, it seems incapable of doing more damage, of again influencing the mental life detrimentally. Its life, its vitality, seems to have gone; its ammunition has been stolen, it has "shot its bolt," it is incapable of doing more injury to the normal self. Many hidden fears, depressions, and obsessions have been removed in this manner, simply by bringing these hidden fears and thoughts to the surface and disposing of them by means of suggestion. Many seemingly miraculous cures have been effected in this manner. The "demons" have been expelled, the brooding thoughts have vanished. This method of dispelling them is technically known as the cathartic method, and consists simply in a frank and full confession. When this has been brought about, when the brooding thoughts have been brought to light—confessed and discharged, as it were, from the mind—then a cure will be found to have been wrought; the man has again been made whole—a very significant fact if taken in connection with religious conversion, communion, confession, and prayer.