It seems, at least, that no real explanation of hypnotic vitalisation can, in fact, be given except upon the general theory supported in this work--the theory that a world of spiritual life exists, an environment profounder than those environments of matter and ether which in a sense we know. Let us look at this hypothesis a little more closely. When we say that an organism exists in a certain environment, we mean that its energy, or some part thereof, forms an element in a certain system of cosmic forces, which represents some special modification of the ultimate energy. The life of the organism consists in its power of interchanging energy with its environment,--of appropriating by its own action some fragment of that pre-existent and limitless Power. We human beings exist in the first place in a world of matter, whence we draw the obvious sustenance of our bodily functions.

We exist also in a world of ether;--that is to say, we are constructed to respond to a system of laws,--ultimately continuous, no doubt, with the laws of matter, but affording a new, a generalised, a profounder conception of the Cosmos. So widely different, indeed, is this new aspect of things from the old, that it is common to speak of the ether as a newly-known environment. On this environment our organic existence depends as absolutely as on the material environment, although less obviously. In ways which we cannot fathom, the ether is at the foundation of our physical being. Perceiving heat, light, electricity, we do but recognise in certain conspicuous ways,--as in perceiving the "X rays" we recognise in a way less conspicuous,--the pervading influence of etherial vibrations which in range and variety far transcend our capacity of response.

Within, beyond, the world of ether,--as a still profounder, still more generalised aspect of the Cosmos,--must lie, as I believe, the world of spiritual life. That the world of spiritual life does not depend upon the existence of the material world I hold as now proved by actual evidence. That it is in some way continuous with the world of ether I can well suppose. But for our minds there must needs be a "critical point" in any such imagined continuity; so that the world where life and thought are carried on apart from matter, must certainly rank again as a new, a _metetherial_ environment. In giving it this name I expressly imply only that from our human point of view it lies after or beyond the ether, as metaphysic lies after or beyond physics. I say only that what does not originate in matter or in ether originates _there_; but I well believe that beyond the ether there must be not one stage only, but countless stages in the infinity of things.

On this hypothesis there will be an essential concordance between all views--spiritual or materialistic--which ascribe to any direction of attention or will any practical effect upon the human organism. "The prayer of faith shall save the sick," says St. James. "There is nothing in hypnotism but suggestion," says Bernheim. In my clumsier language these two statements (setting aside a possible telepathic element in St.

James' words) will be expressible in identical terms. "There will be effective therapeutical or ethical self-suggestion whenever by any artifice subliminal attention to a bodily function or to a moral purpose is carried to some unknown pitch of intensity which draws energy from the metetherial world."

A great practical question remains, to which St. James' words supply a direct, though perhaps an inadequate answer, while Bernheim's words supply no answer at all.

What is this saving faith to be, and how is it to be attained? Can we find any sure way of touching the spring which moves us so potently, at once from without and from within? Can we propose any form of self-suggestion effective for all the human race? any controlling thought on which all alike can fix that long-sought mountain-moving faith?

a.s.suredly no man can extemporise such a faith as this. Whatever form it may ultimately take, it must begin as the purification, the intensification, of the purest, the intensest beliefs to which human minds have yet attained. It must invoke the whole strength of all philosophies, of all religions;--not indeed the special arguments or evidence adduced for each, which lie outside my present theme, but all the spiritual energy by which in truth they live. And so far as this purpose goes, of drawing strength from the unseen, if one faith is true, all faiths are true; in so far at least as human mind can grasp or human prayer appropriate the unknown metetherial energy, the inscrutable Grace of G.o.d.

CHAPTER VI

SENSORY AUTOMATISM

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Each of the several lines of inquiry pursued in the foregoing chapters has brought indications of something transcending sensory experience in the reserves of human faculty; and we have come to a point where we need some further colligating generalisation--some conception under which these scattered phenomena may be gathered in their true kinship.

Some steps at least towards such a generalisation the evidence to be presented in these next chapters may allow us to take. Considering together, under the heading of sensory and motor _automatism_, the whole range of that subliminal action of which we have as yet discussed fragments only, we shall gradually come to see that its distinctive faculty of telepathy or telaesthesia is in fact an introduction into a realm where the limitations of organic life can no longer be a.s.sumed to persist. Considering, again, the evidence which shows that that portion of the personality which exercises these powers during our earthly existence does actually continue to exercise them after our bodily decay, _we shall recognise a relation--obscure but indisputable--between the subliminal and the surviving self_.

I begin, then, with my definition of _automatism_, as the widest term under which to include the range of subliminal emergences into ordinary life. The turbulent uprush and downdraught of hysteria; the helpful uprushes of genius, co-operating with supraliminal thought; the profound and recuperative changes which follow on hypnotic suggestion; these have been described under their separate headings. But the main ma.s.s of subliminal manifestations remains undescribed. I have dealt little with veridical hallucinations, not at all with automatic writing, nor with the utterances of spontaneous trance. The products of inner vision or inner audition externalised into quasi-percepts,--these form what I term _sensory automatisms_. The messages conveyed by movement of limbs or hand or tongue, initiated by an inner motor impulse beyond the conscious will--these are what I term _motor automatisms_. And I claim that when all these are surveyed together their essential a.n.a.logy will be recognised beneath much diversity of form. They will be seen to be _messages_ from the subliminal to the supraliminal self; endeavours--conscious or unconscious--of submerged tracts of our personality to present to ordinary waking thought fragments of a knowledge which no ordinary waking thought could attain.

I regard supraliminal life merely as a _privileged case_ of personality; a special phase of our personality, which is easiest for us to study, because it is simplified for us by our ready consciousness of what is going on in it; yet which is by no means necessarily either central or prepotent, could we see our whole being in comprehensive view.

Now if we thus regard the whole supraliminal personality as a special case of something much more extensive, it follows that we must similarly regard all human faculty, and each sense severally, as mere special or privileged cases of some more general power.

All human terrene faculty will be in this view simply a selection from faculty existing in the metetherial world; such part of that antecedent, even if not individualised, faculty as may be expressible through each several human organism.

Each of our special senses, therefore, may be conceived as straining towards development of a wider kind than earthly experience has as yet allowed. And each special sense is both an internal and an external sense; involves a tract of the brain, of unknown capacity, as well as an end-organ, whose capacity is more nearly measurable. The relation of this internal, mental, mind's-eye vision to non-sensory psychological perception on the one hand, and to ocular vision on the other hand, is exactly one of the points on which some profounder observation will be seen to be necessary. One must at least speak of "mind's eye" perception in these sensory terms, if one is to discuss it at all.

But ordinary experience at any rate a.s.sumes that the end-organ alone can acquire fresh information, and that the central tract can but combine this new information already sent in to it. This must plainly be the case, for instance, with optical or acoustic knowledge;--with such knowledge as is borne on waves of ether or of air, and is caught by a terminal apparatus, evolved for the purpose. But observe that it is by no means necessary that all seeing and all hearing should be through eye or ear.

The vision of our dreams--to keep to vision alone for greater simplicity--is non-optical vision. It is usually generated in the central brain, not sent up thither from an excited retina. Optical laws can only by a stretch of terms be said to apply to it at all.

Let us attempt some rough conspectus, which may show something of the relation in which central and peripheral vision stand to each other.

We start from a region below the specialisation of visual faculty. The study of the successive dermal and nervous modifications which have led up to that faculty belongs to Biology, and all that our argument needs here is to point out that the very fact that this faculty has been developed in a germ, animated by metetherial life, indicates that some perceptivity from which sight could take its origin pre-existed in the originating, the unseen world. We know vaguely how vision differentiated itself peripherally, with the growing sensibility of the pigment-spot to light and shadow. But there must have been a cerebral differentiation also, and also a psychological differentiation, namely, a gradual shaping of a distinct feeling from obscure feelings, whose history we cannot recover.

Yet I believe that we have still persistent in our brain-structure some dim vestige of the transition from that early undifferentiated continuous sensitivity to our existing specialisation of sense. Probably in all of us, though in some men much more distinctly than in others, there exist certain _synaesthesiae_ or concomitances of sense-impression, which are at any rate not dependent on any recognisable link of a.s.sociation.[101] My present point is that such synaesthesiae stand on the dividing line between percepts externally and internally originated.

These irradiations of sensitivity, sometimes apparently congenital, cannot, on the one hand, be called a purely mental phenomenon. Nor again can they be definitely cla.s.sed under external vision; since they do sometimes follow upon a mental process of a.s.sociation. It seems safer to term them _entencephalic_, on the a.n.a.logy of _entoptic_, since they seem to be due to something in brain-structure, much as entoptic percepts are due to something in the structure of the eye.

I will, then, start with the synaesthesiae as the most generalised form of inward perception, and will pa.s.s on to other cla.s.ses which approach more nearly to ordinary external vision.

From these entencephalic photisms we seem to proceed by an easy transition to the most inward form of unmistakable entoptic vision--which is therefore the most inward form of all external vision--the flash of light consequent on electrisation of the optic nerve. Next on our outward road we may place the phosphenes caused by pressure on the optic nerve or irritation of the retina. Next Purkinje's figures, or shadows cast by the blood-vessels of the middle layer upon the bacillary layer of the retina. Then _muscae volitantes_, or shadows cast by motes in the vitreous humour upon the fibrous layer of the retina.

Midway, again, between entoptic and ordinary external vision we may place _after-images_; which, although themselves perceptible with shut eyes, presuppose a previous retinal stimulation from without;--forming, in fact, the entoptic sequelae of ordinary external vision.

Next comes our ordinary vision of the external world--and this, again, is pushed to its highest degree of externality by the employment of artificial aids to sight. He who gazes through a telescope at the stars has mechanically improved his end-organs to the furthest point now possible to man.

And now, standing once more upon our watershed of entencephalic vision, let us trace the advancing capacities of internal vision. The forms of vision now to be considered are virtually independent of the eye; they can persist, that is to say, after the destruction of the eye, if only the eye has worked for a few years, so as to give visual education to the brain. We do not, in fact, fully know the limits of this independence, which can only be learnt by a fuller examination of intelligent blind persons than has yet been made. Nor can we say with certainty how far in a seeing person the eye is in its turn influenced by the brain. I shall avoid postulating any "retropulsive current" from brain to retina, just as I have avoided any expression more specific than "the brain" to indicate the primary seat of sight. The arrangement here presented, as already explained, is a psychological one, and can be set forth without trespa.s.sing on controverted physiological ground.

We may take _memory-images_ as the simplest type of internal vision.

These images, as commonly understood, introduce us to no fresh knowledge; they preserve the knowledge gained by conscious gaze upon the outer world. In their simplest spontaneous form they are the _cerebral_ sequelae of external vision, just as after-images are its _entoptic_ sequelae. These two cla.s.ses of vision have been sometimes confounded, although the distinction is a marked one. Into the cerebral storage of impressions one element habitually enters which is totally absent from the mere retinal storage, namely, a psychical element--a rearrangement or generalisation of the impressions retinally received.

Next we come to a common cla.s.s of memory-images, in which the subliminal rearrangement is particularly marked. I speak of _dreams_--which lead us on in two directions from memory-images; in the direction of _imagination-images_, and in the direction of _hallucinations_. Certain individual dreams, indeed, of rare types point also in other directions which later on we shall have to follow. But dreams as a cla.s.s consist of confused memory-images, reaching a kind of low hallucinatory intensity, a glow, so to say, sufficient to be perceptible in darkness.

I will give the name of _imagination-images_ to those conscious recombinations of our store of visual imagery which we compose either for our mere enjoyment, as "waking dreams," or as artifices to help us to the better understanding of facts of nature confusedly discerned.

Such, for instance, are imagined geometrical diagrams; and Watt, lying in bed in a dark room and conceiving the steam-engine, ill.u.s.trates the utmost limit to which voluntary internal visualisation can go.

Here at any rate the commonly admitted category of stages of inward vision will close. Thus far and no farther the brain's capacity for presenting visual images can be pushed on under the guidance of the conscious will of man. It is now my business to show, on the contrary, that we have here reached a mere intermediate point in the development of _internal_ vision. These imagination-images, valuable as they are, are merely attempts to control supraliminally a form of vision which--as spontaneous memory-images have already shown us--is predominantly subliminal. The memory-images welled up from a just-submerged stratum; we must now consider what other images also well upward from the same hidden source.

To begin with, it is by no means certain that some of Watt's images of steam-engines did not well up from that source,--did not emerge ready-made into the supraliminal mind while it rested in that merely _expectant_ state which forms generally a great part of invention. We have seen in Chapter III. that there is reason to believe in such a conveyance in the much inferior mental processes of calculating boys, etc., and also in the mental processes of the painter. In short, without pretending to judge of the proportion of voluntary to involuntary imagery in each several creative mind, we must undoubtedly rank the spontaneously emergent visual images of genius as a further stage of internal vision.

And now we have reached, by a triple road, the verge of a most important development of inward vision--namely, that vast range of phenomena which we call _hallucination_. Each of our last three cla.s.ses had led up to hallucination in a different way. _Dreams_ actually _are_ hallucinations; but they are usually hallucinations of low intensity; and are only rarely capable of maintaining themselves for a few seconds (as hypnopompic illusions) when the dreamer wakes to the stimuli of the material world. _Imagination-images_ may be carried to a hallucinatory pitch by good visualisers.[102] And the _inspirations of genius_--Raphael's San Sisto is the cla.s.sical instance--may present themselves in hallucinatory vividness to the astonished artist.

A hallucination, one may say boldly, is in fact a _hyperaesthesia_; and generally a _central_ hyperaesthesia. That is to say, the hallucination is in some cases due indirectly to peripheral stimulation; but often also it is the result of a stimulus to "mind's-eye vision," which sweeps the idea onwards into visual form, regardless of ordinary checks.

Here, then, is a comprehensive and reasonable way of regarding these multifarious hallucinations or sensory automatisms. They are phenomena which must neither be feared nor ignored, but rather controlled and interpreted. Nor will that interpretation be an easy matter. The interpretation of the symbols by which the retina represents the external world has been, whether for the race or for the individual, no short or simple process. Yet ocular vision is in my view a simple, easy, privileged case of vision generally; and the symbols which represent our internal percepts of an immaterial world are likely to be far more complex than any impressions from the material world on the retina.

All inward visions are like symbols abridged from a picture-alphabet. In order to understand any one cla.s.s of hallucinations we ought to have all cla.s.ses before us. At the lower limit of the series, indeed, the a.n.a.lysis of the physician should precede that of the psychologist. We already know to some extent, and may hope soon to know more accurately, what sensory disturbance corresponds to what nervous lesion. Yet these violent disturbances of inward perception--the snakes of the drunkard, the scarlet fire of the epileptic, the jeering voices of the paranoiac--these are perhaps of too gross a kind to afford more than a kind of neurological introduction to the subtler points which arise when hallucination is unaccompanied by any observable defect or malady.

It is, indeed, obvious enough that the more idiognomonic the hallucination is, the more isolated from any other disturbance of normality, the greater will be its psychological interest. _An apparently spontaneous modification of central percepts_--what phenomenon could promise to take us deeper into the mystery of the mind?

Yet until quite recently--until, in short, Edmund Gurney took up the inquiry in 1882--this wide, important subject was treated, even in serious text-books, in a superficial and perfunctory way. Few statistics were collected; hardly anything was really known; rather there was a facile a.s.sumption that all hallucinations or sensory automatisms _must_ somehow be due to physical malady, even when there was no evidence whatever for such a connection. I must refer my readers to Gurney's resume in his chapter on "Hallucinations" in _Phantasms of the Living_, if they would realise the gradual confused fashion in which men's minds had been prepared for the wider view soon to be opened, largely by Gurney's own statistical and a.n.a.lytical work. The wide collection of first-hand experiences of sensory automatisms of every kind which he initiated, and which the S.P.R. "Census of Hallucinations" continued after his death, has for the first time made it possible to treat these phenomena with some surety of hand.[103]

The results of these inquiries show that a great number of sensory automatisms occur among sane and healthy persons, and that for many of these we can at present offer no explanation whatever. For some of them, however, we can offer a kind of explanation, or at least an indication of a probable determining cause, whose mode of working remains wholly obscure.

Thus, in some few instances, although there is no disturbance of health, there seems to be a predisposition to the externalisation of figures or sounds. Since this in no way interferes with comfort, we must simply cla.s.s it as an idiosyncratic central hyperaesthesia--much like the tendency to extremely vivid dreams, which by no means always implies a poor quality of sleep.

In a few instances, again, we can trace moral predisposing causes--expectation, grief, anxiety.

These causes, however, turn out to be much less often effective than might have been expected from the popular readiness to invoke them. In two ways especially the weakness of this predisposing cause is impressed upon us. In the first place, the bulk of our percipients experience their hallucinations at ordinary unexciting moments; traversing their more anxious crises without any such phenomenon. In the second place, those of our percipients whose hallucination is in fact more or less coincident with some distressing external event, seldom seem to have been predisposed to the hallucination by a knowledge of the event. For the event was generally unknown to them when the corresponding hallucination occurred.

This last remark, it will be seen, introduces us to the most interesting and important group of percipients and of percepts; the percipients whose gift const.i.tutes a fresh faculty rather than a degeneration; the percepts which are _veridical_--which are (as we shall see cause to infer) in some way generated by some event outside the percipient's mind, so that their correspondence with that event conveys some new fact, in however obscure a form. It is this group, of course, which gives high importance to the whole inquiry; which makes the study of inward vision no mere curiosity, but rather the opening of an inlet into forms of knowledge to which we can a.s.sign no bound.

Now these telepathic hallucinations will introduce us to very varying forms of inward vision. It will be well to begin their study by recalling and somewhat expanding the thesis already advanced: that man's _ocular_ vision is but a special or privileged case of visual power, of which power his _inner_ vision affords a more extensive example.

Ocular vision is the perception of material objects, in accordance with optical laws, from a definite point in s.p.a.ce. Our review of hallucinations has already removed two of these limitations. If I see a hallucinatory figure--and figures seen in _dreams_ come under this category--I see something which is not a material object, and I see it in a manner not determined by optical laws. A dream-figure may indeed seem to _conform_ to optical laws; but that will be the result of self-suggestion, or of organised memories, and will vary according to the dreamer's visualising power. While a portrait-painter may see a face in dream which he can paint from memory when he wakes, the ordinary man's dream-percept will be vague, shifting, and unrememberable.

Similarly, if I see a subjective hallucinatory figure "out in the room,"