Human Personality and Its Survival of Bodily DeathMyers, F. W. H. (Frederic William Henry)
Religion
Human Personality and Its Survival of Bodily Death
Myers, F. W. H. (Frederic William Henry)
Immortality; Parapsychology; Personality
I pass on to a less frequent phenomenon, which shows us at once intense
imagination during sleep, and a lasting imprint left by these
imaginations upon the waking organism;--an unintended self-suggestion
which we may compare with Stevenson's voluntary self-suggestion
mentioned just above.
The permanent result of a dream, I say, is sometimes such as to show
that the dream has not been a mere superficial confusion of past waking
experiences, but has had an unexplained potency of its own,--drawn, like
the potency of hypnotic suggestion, from some depth in our being which
the waking self cannot reach. Two main classes of this kind are
conspicuous enough to be easily recognised--those, namely, where the
dream has led to a "conversion" or marked religious change, and those
where it has been the starting-point of an "insistent idea" or of a fit
of actual insanity.[40] The dreams which convert, reform, change
character and creed, have of course a _primâ facie_ claim to be
considered as something other than ordinary dreams; and their discussion
may be deferred till a later stage of our inquiry. Those, on the other
hand, which suddenly generate an insistent idea of an irrational type
are closely and obviously analogous to post-hypnotic self-suggestions,
which the self that inspired them cannot be induced to countermand. Such
is the dream related by M. Taine,[41] where a gendarme, impressed by an
execution at which he has assisted, dreams that he himself is to be
guillotined, and is afterwards so influenced by the dream that he
attempts suicide. Several cases of this kind have been collected by Dr.
Faure;[42] and Dr. Tissié, in his interesting little work, _Les Rêves_,
has added some curious instances from his own observation.
A striking illustration may be drawn from the following incident in the
story of Krafft-Ebing's patient,[43] Ilma S., the genuineness of whose
stigmata seems proved by that physician's care in observation, and by
the painfulness of certain experiments performed upon her by students as
practical jokes and against her will:--
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