Now, in preceding lectures, when marshalling the evidence for conservation, we met with a large number and variety of phenomena (automatic writing, hallucinations, post-hypnotic phenomena, dreams, “unconscious” solution of problems, etc.), which clearly demonstrated that memory might be manifested by processes of which the individual was unaware and which were outside the content of consciousness. Hence these phenomena presented very clear evidence of the occurrence of processes that may be properly termed _subconscious_.[74] Attention, however, was primarily directed to them only so far as they offered evidence of conservation and of the mode by which conservation was effected. But necessarily these evidences were subconscious manifestations of forgotten experiences (memory), and in so far as this was the case we saw that unconscious neurograms can take on activity and function subconsciously; i.e., without their psychological equivalents (i.e., correlated conscious memory) entering the stream of the personal consciousness. We may now speak of these processes as =subconscious memory=. But when their manifestations are carefully scrutinized they will be found to exhibit more than memory. They may, for instance, exhibit logical elaboration of the original experiences, and what corresponds to fabrication, reasoning, volition and affectivity. _Theoretically_ this is what we should expect if any of the conserved residual experiences of life can function subconsciously. As life’s experiences include fears, doubts, scruples, wishes, affections, resentments, and numerous other affective states, innate dispositions, and instincts, the subconscious memory process necessarily may include any of these affective complexes of ideas and tendencies. An affective complex means an idea (or ideas) linked to one or more emotions and feelings. In other words, any acquired residua drawn from the general storehouse of life’s experiences may be systematized with feelings and emotions, the innate dispositions and instincts of the organism. Now it is a general psychological law that such affective states tend by the force of their conative impulses to carry the specific ideas with which they are systematized to fulfilment through mental and bodily behavior. Consequently, theoretically, it might thus well be that the residua of diverse experiences, say a fear or a wish, by the force of such impulses might become activated into very specific subconscious processes with very specific tendencies expressing themselves in very specific ways, producing very specific and diverse phenomena. Thus memory would be but one of the manifestations of subconscious processes.