as true as when it was first written: "Each of us is in reality an abiding psychical entity far more extensive than he knows—an individuality which can never express itself completely through any corporeal manifestation. The Self manifests through the organism; but there is always some part of the Self unmanifested; and always, as it seems, some power of organic expression in abeyance or reserve."[1] Much of the content of this larger background against which our conscious being stands out in relief is insignificant. Imperfect memories, silly jingles, inhibitive timidities, 'dissolutive' phenomena of various sorts, as Myers calls them, enter into it for a large part. But in it many of the performances of genius seem also to have their origin; and in our study of conversion, of mystical experiences, and of prayer, we have seen how striking a part invasions from this region play in the religious life.
Let me then propose, as an hypothesis, that whatever it may be on its farther side, the 'more' with which in religious experience we feel ourselves connected is on its hither side the subconscious continuation of our conscious life. Starting thus with a recognized psychological fact as our basis, we seem to preserve a contact with 'science' which the ordinary theologian lacks. At the same time the theologian's contention that the religious man is moved by an external power is vindicated, for it is one of the peculiarities of invasions from the
- ↑ Compare the inventory given above on p. 483, and also what is said of the subconscious self on pp. 233-242.—In a privately printed syllabus which I receive from Mr. H. Jamyn Brooks, 78 Brondesbury Villas, London, N. W., what Myers terms the subliminal self is called the 'Greater Mind,' and hypotheses concerning it are formulated, of which any one interested in the subject would do well to take cognizance.
ance of the present volume. Compare also my paper: 'Frederic Myers's Services to Psychology,' in the said Proceedings, part xlii., May, 1901.
