More about the subconcioussness

Whether these background objects really exist can only be made out by studying carefully the changes which result under different conditions, the influences which those loose parts have on the structure of the whole, and the effect of their complete disappearance. I may never really notice a little thing in my room and yet may be aware that it has been taken away. The visual image of it was an element of my mental background, when I was sitting at my desk, but it never before moved to the center of my conscious content. But this center itself is also constantly changing. Sometimes the one, sometimes the other idea may enter into it, but in this alternation that which is not in the focus either remains in consciousness unattended or when it disappears from it it loses its mental character altogether. If I attend a tiresome lecture while my mind is engaged with a practical problem of my own life, there may be a steady rivalry between the words which come with the force of outer stimulus to my brain and make me listen and my inner difficulties which claim my attention. I listen for a while, and then suddenly, without noticing it, my own thoughts may have taken the center of the stage and again without sudden interruption a word may catch my attention. While I was thinking of my own problem the sounds of the lecturer were really outside of my field of attention, yet some remark now pushes itself again into the center. That does not mean that a subconscious mind is listening while my lucid mind was thinking, but it does mean that those words were unattended and remained in the periphery of the field of consciousness. But when some of the sentences stirred up in that peripheral field some important associations, they were strong enough to produce a new motor reaction by which the mental equilibrium became changed again and by which the lecturer overwhelmed my private thoughts. Yet even this state of mind, without any break, can go over into an absolutely physiological process. I may for a while really inhibit the lecturer’s voice completely and remain in the thoughts of my own imagination. After a minute or two, the resistance against the acoustical stimulus will certainly be broken and the sound will again enter into my consciousness, but in that interval there was no subconscious and not even any unattended mental function; there was no mental process at all. The sound reached my brain but as the motor setting was adverse, the sounds did not bring about that highest act of physiological transmission which is accompanied by mental contents. Thus it became entirely physiological. Yet of course every word reached my brain and left traces there. If I were hypnotized after the lecture and thus the threshold for the real awakening of brain excitements lowered, it might not be impossible that some of the thoughts of the lecturer which did not enter my consciousness at all, are now afterwards in the hypnotic state stirred up in me. Yet even that would not indicate that they had become mental and thus subconscious at the time of the lecture. The so-called subconscious, which in reality is fully in consciousness but only unnoticed, easily shades over into that unconscious which is also in consciousness but dissociated from the idea of the own personality and thus somewhat split off from the interconnected mass of conscious contents. Wherever we meet such phenomena, we are in the field of the abnormal. The normal mental life is characterized by the connectedness of the contents. Yet even that holds true, of course, only if we think of those mental states which exist at one and the same instant in consciousness. As soon as we consider the succession of mental events, we cannot doubt that even normal experience shows breaks, lapses, and complete annihilation of that which a moment before was a real content in our consciousness. We may have looked at our watch and certainly had in glancing at the dial a conscious impression, but in the next moment we no longer know how late it is. The impression did not connect itself with our continuous personal experience, that is, with that chief group of our conscious contents which we associate with the perception of our personality. Under abnormal conditions of the brain, larger and larger parts of the completely conscious experience may thus be cut off from the continuity of conscious life. But to be in consciousness, and therefore to be not-subconscious, does not mean to be through memory ties connected with the idea of our own personality. The somnambulist, for instance, may get up at night time and write a letter, then go to bed again and not know anything of the event when he awakes in the morning. We have no reason to claim that he had no knowledge of the letter in his consciousness when he wrote it. It is exactly the same consciousness from a psychological standpoint as the one with which he wakes up. Only that special content has in an abnormal way entirely disappeared, has not left a possibility of awakening a memory image, and the action of the personality in writing has thus become separated and cut off from the connected experiences of the man. But while the nocturnal episode may be entirely forgotten, it was not less in consciousness for the time being, than if a normal man should leave his bed hastily to write a letter. Moreover under abnormal conditions, as for instance in severe hysteric cases, those dissociated contents may form large clusters of mental experiences in the midst of which a new idea of the own personality may develop. Considering that through such disconnection many channels of discharge are blocked, while others are abnormally opened, it seems only natural that the idea of the own acting personality becomes greatly changed. Thus we have in such an episode a new second personality which may be strikingly different in its behavior and in its power, in its memories and in its desires, from the continuous normal one, and this secondary personality may now develop its own continuity and may arise under special conditions in attacks which are connected among one another by their own memory bonds. The two personalities may even alternate from day to day and the normal one may itself become pathologically altered. In that case the two alternating personalities would both be different from the original one. But again we have even in such most complex and exceptional cases only an alternation in the contents, not an alternation in the consciousness itself. Different ideas of the own personality with different associations and impulses follow each other in consciousness and the abnormality of the situation lies in the lack of memory connections and of mutual influences, but consciousness remains the same throughout. It remains the same, just as we do not change consciousness if we feel ourselves in one hour as members of our family, in the next hour as professional workers in our office, again later as social personalities at a party or as citizens at a political meeting or as esthetic subjects at the theater. Each time we are to a high degree a different personality, the idea of our self is each time determined by different groups of associations, memories, emotions, and impulses. The differentiation is to be considered as normal only because broad memory bridges lead over from one to the other. The connection of the various contents with the various ideas of the own personality constitutes thus in no way a break of consciousness itself and relegates no one content into a subconscious sphere.

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