Frederic Myers and the Subliminal Self

Reprinted from the Journal of the American Society for Psychical Research Volume 65 — April 1971 — Number 2 FREDERIC MYERS AND THE SUBLIMINAL SELF BY GARDNER MURPHY

Frederic Myers and the Subliminal Self" GarpNeR Murpuy One of the deep excitements of a life in psychical research is the opportunity to ‘talk about Frederic Myers: the man, his ideas, his temperament, his achievements, his place in history; to inquire how his challenging theories sprang from the heart and mind of an extraordinary human being. We shall represent Myers first in his social context. And this is ing to mean roughly the Darwinian period, the Gilbert and ullivan period, the mid-Victorian period, What an extraordinary period! n the 1880's the Soci for Psychical Research as well as the Pirates of Penzance came into being. We must remember that Myers was a Victorian, a “second ’ in a sense, and that he belonged to an era of great cultural intensity in which the universities had an extraordinary opportunity to give proper leadership to the lively, ever-strenuous, confident, out-reaching attitude which belonged to the science, the art, the culture of the period. I suppose the evolutionary spirit would be the thing that would strike the scholar first, because Darwin and, above all, the implications of Darwinism marked the conception of human pro- gress. Frederic Myers, born in 1843, offers us the picture of a boy reaching out cagerly, idealistically, confidently, to face the new winds of doctrine which were then everywhere to be encountered. Although protected by the idealism of the clergyman’s family into which he was born, he plunged almost frapadtoeety, after the first years of naive belief in inspired or traditional religion, into the doubts of the period. We have a fragment in an autobiographical study which I think is appealing: the pity and the sympathy which Myers, as a small child, felt for the animals around him as he saw them suffer and die. Once, he tells us, he came upon a little mole that had lost its life under the wheels of a cart. He comforted himself with the thought that its soul would find its way to heaven. When his mother explained in candor that the poor creature had no soul and would not live again, Frederic burst into tears of helpless des- pair (12, pp. 7-8; 1, pp. 39-40). ee ee Fe eee eee Dr. Murphy at a meeting of the eric Myers and the Subliminal Self 131 ts Se Con heiNg ttn ege OF tormmell ant le we, a world that was beginning to take religious comfort y from mankind, and his te need to persuade himself "there could be a life—even for a little mole—beyond death, s us a feeling of the ninetcenth-century struggle to make sense ‘the picture of a confusing and frustrating world which ce in gencral and Darwinism in particular were painting. y ’ education consisted essentially of what a gentleman would ha prosperous stratum of British life at that time; and when that he was a Cambridge scholar, ev seems to “see He was known for both his poems and his prose ing a deep adhesion, a deep sense of attachment to ’ ical tradition. ‘would the young English aspirant, eager to understand f nature and its ultimate destiny, as far as science can find fs to such questions, expect the university to offer? What e to be had at Cambridge? There was, of course, Platonism. wil ill remember in Plato an earnest confrontation of the problem f the nature of man, the nature of the soul, the possibility of cc existence independent of the body; learning snes He some of the finer points of reincarnationist theory, but also ng, in the words that we have received from Socrates through Ht that the first evidence for survival lies in ‘qualities of man rather than in the type of evidence which incarnationist might tend to stress. BiCambridge, with emphasis on Latin and Greek, there was nevertheless the transition through neo-Platonism to later forms of Greck se Enticeophy, and to the medieval philosophies which fy developed into a dogmatic rather than a gently inquisitive rch for survival evidence. The dogmatic position was being : challenged on the grounds of the fact that science must be a matter of empirical evidence and must displace d —even the beautifully intricate and systematic dogmas of the later Platonism and of the thirteenth-century philosophy of St. _ What happened was that science had been pushed into the m—which had carlier been pre-empted by the Church—of ig serious Seine lh attempts to make some sense out i wor nism its picture of progress, the survival of the fittest, and at the same cinigpodeaeated-d quick and miserable doom for all those, whether animals or men, who (ets nebo: der pcre cl 8 perpen ul adaptation to real difficulties in life; and it of course offer no hereafter. In other words, Myers could not at Cambridge assure himself of the simple, straightforward

132 Journal of the American Society for Psychical Research answers to life’s problems which would have been acceptable in an era less deeply imbued with the meaning of science. Now there was, of course, in every university, as there is now, a philosophical group which detached itself somewhat from the formal philosophy which the professors offered. And in Cambridge of those days there were undergraduates who wanted to know what the world was all about, as perceived at a late adolescent level of imagination and argument. Myers was sometimes in and sometimes out of these deliberating groups, but he was, as I have already noted, deeply concerned with questions of the adequacy of the Christian religion—especially as known through the Anglican Church—and in this period reached the conclusion, which a great many other young men were reaching, that the Church had only its own authority to stand on and could not command the loyalty of serious thinkers. II But during this middle period of the nineteenth century there were two other intellectual factors at work, both of them well rep- resented, for example, in the life of William James, who was going through Harvard and a German education at the same time that Myers was at Cambridge. The first of these factors was a preoccupation with the new kinds of evidence regarding the meaning of human personality coming from medicine and par- ticularly from psychiatry. The French were the leaders in this movement. You all know the story of Freud visiting Paris in 1885 and being impressed by Charcot, the famous clinician and teacher, who suggested that there are psychological forces at work which can cause physical symptoms. The removal of a a doen con- dition can cause a physical change—astonishing thought! And in Nancy, the great Bernheim was demonstrating hypnotic techniques and by his skill as a hypnotist was convincing the hard-boiled physicians of the period that it might be possible through manip- ulating the psychic factors in the individual to remove all the panoply of functional problems in a syndrome loosely termed “hysteria.” William James and our young Myers were ready to turn more and more to data such as these, which suggested that instead of relying heavily upon religion, the source most rich and meaningful for understanding the human predicament might lie in recognizing that psychological forces battling it out within the character of the individual could entail physical consequences such as blindness, paralyses, or other types of physical suffering. These, then, were sources of information which a thoughtful young man would take seriously as indicating the enrichment of human Myers and the Subliminal Self 133 ers through hypnotic suggestion, and at the same time the y of such suggestion to remove symptoms which caused But there was more; there was a richer conception of 4 nature in which ideas could really control the body. second intellectual factor at work during this period was with a great wave of new religions, most of them off- shoots of Christianity. You will think of Swedenborg, of Mrs. Eddy, and later of New Thought. There were literally dozens of these movements, and they were all seeking some new meaning for this “seemingly cold, material universe with its dire picture of suffering indivi most of whom fall by the wayside according to the F theory of evolving life. The new religions were devices for a quick understanding and a quick inner remaking of the spirit so that the individual, by his new orientation, could feel at one with the deity or the cosmos, and find immediate direction and guidance in his day-by-day life with his fellow men. In this period of manifold new religions, there was none more important than the spiritualist movement. Organized spiritualism began in the middle of the nineteenth century and developed so ‘come that by the time Myers was at Cambridge it was widely known as one of the comforting forces which offered something practical and realistic by way of a message. There were then, as now, mediums who gave advice concerning both physical and ol problems; and there were teachings which led on from the popular Christianity of the day to a confident asseveration of a nd death. The lack of convincing evidence in relation to the magnitude of the conclusion to be reached did not portend a very favorable situation from a scientific point of view, but to Myers there was a strong attraction and a strong challenge. Perhaps just as hypnosis might give a person new powers, new under- i py free him of a paralysis, might repeat some of the miracles of the New Testament and make them a part of modern life, so the new spiritualism might have a message to give regarding the presence of meaning in the universe as a whole, and at the Same time a sense of continuity with the deceased who were on the other side and capable of communication. What were the phenomena that made up the spiritualist world to which Myers was subjected as a Cambridge student? There Was clairvoyance, the ability to perceive by “second sight"’ some- thing not visible to the physical eye; telepathy, the transmission of ideas or thoughts or feelings from one mind to another by means other than the normal channels of sense; ition, the aware- ness of a future event which could not have rationally in- } retrocognition, the direct contact, aside from memory, with past events; and also the more complex phenomena of haun-

134 Journal of the American Society for Psychical Research tings, poltergeists, and, of course, messages allegedly from the deceased. These phenomena were all a part of the story, even in the carly days of organized spiritualism, and they were the bath into which the young Myers was dipped, along with the others who wanted to make as much sense as they could out of such rts. nr his, then, was the sort of material which the spiritualists had to offer. And for Myers, as time went on, it began to take shape within the context of the close personal friendships which he estab- lished, |g camel with Henry and Eleanor Mildred Sidgwick, Edmund Gurney, Richard Hodgson, Oliver Lodge, and William James, for it was only in an atmosphere of a collective endeavor that one could make sense out of such a bewildering array of phenomena. Il Now let us see if we can indicate what the actual world was that Myers felt he was confronting. He was confronting, in the first place, an evolutionary product: these were, he believed, higher phenomena which had emerged. Telepathy and clair- voyance, for example, were powers which represented a higher level of human achievement; instead of being merely vestigial phenomena, they were expressions of a new accretion: something new had been added. And the world of sleep and dreams became a world of imagination and creativity. Genius, the highest level of creativity, was regarded as arising from the same world in which relatively simple and often pathological phenomena also appeared. And what Myers was trying to do, as he worked with the other members of the Cambridge group, was to find a normal way of grouping and categorizing and interconnecting all these strange phenomena of the new psychology, and of the French psychiatry in particular, with the phenomena of the new religious movements such as the spiritualist movement. For Myers, they all began to fall into one unified picture. Myers began to write almost simultancously with the founding of the Society for Psychical Research in 1882. In his early papers in the S.P.R. Proceedings (¢.g., 6, 7, 8, 9, 10), he emphasized the phenomena of split-off consciousness, of automatism, as he called it, in which the hand or eye or memory would work indepen- dently of the rest of the . He was beginning to put together the kinds of problems tha he saw the French psychiatrists and the spiritualists struggling with, ee to formulate a working conception. In time it became clear that the conception of a deeper, underlying unified self was emerging. vic Myers and the Subliminal Self 135 In a recent book (1, Ch. 12), Alan Gauld has reopened the old estion whether Myers really did quite literally believe, as a of all this new evidence, in a subconscious or subliminal mething independent of the ordinary, normal mind— it exists, could be used to explain automatic writing or speech or the kind of failure of coordination when we thing quite alien to esire. had pee ih yr as in the tongue. Did Myers y accept idea that there is, tion to our conscious, central, organized personality, a half- pus or literally sub-threshold consciousness—a kind of ousness which is below the level of awareness? And did sally believe that by virtue of the presence of many levels, from the clearest down to the most obscure, there may be a rational basis for understanding the automatisms which occasionally appear fo act as vehicles for telepathy and clairvoyance? It seems to me that Myers himself answers these questions in the following I then, that the stream of consciousness in which we Beibiratly live io nst the on! consciousness which exists in connection with our organism, Our habitual or empirical consciousness may consist of a mere selection from a multitude of thoughts and sensa- tions, of which some at least are equally conscious with those that we empirically know. I accord no pri to my ordinary waking self, ex that among my potential selves this one has shown _ established no further claim, and that it is perfectly possible that other thoughts, feelings, and memories, cither isolated or in contin- _ uous ion, may now be actively conscious, as we say, “within me,” in some kind of coordination with eum and forming some part of my total individuality (10, p. 301). T hold... that this subliminal consciousness... may embrace "a far wider range both of physiological and of psychical activity than is open to our supraliminal consciousness... The spectrum of consciousness, if I may so call it, is in the subliminal self indefinitely iF [believe] telepathic ad cai ually received, no by aid of thove sensory ait ions which the supraliminal self directly commands, but ‘operations peculiar to the subliminal self, and b- _ Thus, Myers’ theory of the subliminal is not a theory of the Morbid, although it deals, as William James (3) pointed out in

136 Journal of the American Society for Psychical Research his review of Human Personality, with a realm in which both the morbid and the highly creative can coexist, The works of genius can come along wits pitiful, deteriorated, disorganized, non-human types of stuff, The Myers conception is broad enough to be ethically significant, while not insisting that all the materials of the sub- liminal are ethically significant. It is the structure of the mind and its capacity for functioning at many levels and reaching this broader articulation that is most significant for Myers. Curiously, the idea of the subliminal, which many of us take as a matter of course, is still hotly debated today by some psychol- ogists. You may say: “But didn’t Freud establish the reality of the unconscious?”’ Yes, but in terms of experimental methods which are regarded as really stiff and adequate to test such a view, some psychologists are not yet certain; it is almost as if we were still walking on the same treadmill as when Myers first presented these ideas, The issues are, in fact, inordinately complicated because what is involved is the notion that there is a kind of consciousness of which we are not conscious, We are conscious of our immediate present surroundings—the people around us, their voices, the evening sounds out there—and many other things at different levels of awareness. Some things are not in consciousness until I mention them, like the pressure of the clothing on one’s body or the breeze coming in from the open window, for example. Until these things were mentioned, perhaps they were not in awareness at all, but they can easily be lifted into awareness. The actual status of that which is both conscious and non-conscious is actually partly a metaphysical question and partly an experimental and scientific question. And I think if you get the feeling of Myers as troubled about the nature of all these strange awarenesses and impulses that are often thrown into action without our deliberate intent, you will see why he found it so urgently necessary to dig deeper and to try to get an empirical answer as to what is involved. IV It is now time to refer to Myers’ it two-volume work, Human Personality and its Survival of Bodily Death (11), which he started writing almost as early as 1882, the year of the founding of the S.P.R. It was not quite finished at the time of his death at the turn of the century, but through the devoted labors of his S.P.R. colleagues, Richard Hodgson and Alice Johnson, it finally saw the light of day in 1903. Human Personality is aid out in such a way that everything seems rather obvious, interrelated, and clear. First we have to distinguish between that which is integrated and that which is automatic. The Myers and the Subliminal Self 137 term “automatism” is defined by Myers “‘as expressing such images arise, as well as such movements as are made, without the ini- on, and generally without the concurrence, of conscious ght and will” (11, Vol. I, p. xv). You will note that Myers es a distinction here between sensory and motor automatisms, motor automatisms are those which spring from the muscles the fingers, the hands, the arms; the voluntary musculature is own into activity involuntarily in a task such as automatic wri- ng. These motor automatisms are often easier to produce than the ensory automatisms, which involve visual or auditory effects. In the sensory automatisms there may be an image or an articulate nd that comes to mind, as it were, in spite of yourself and w t your bidding; this may occur as you fall asleep, or as you ‘awake, or as you gaze into a crystal ball or hold a conch shell to ” While both motor and sensory automatisms may sometimes be elf-defeating, they can also lead us on into activities of a very complex order, as in a great novelist’s or a great dramatist’s reali- zation of a denouement, or the solution of a difficult problem ‘through a sudden integral performance. For example, R. L. Ste- venson used to tell his little “brownies,” as he called them, to work on a series of story themes. He would then go off to sleep and upon i ing would find that the “brownies” had achieved an intri- ‘cacy and beauty of plot which he could not possibly, as R. L. ‘Stevenson in his conscious mind, have achieved (17). Or take the celebrated case of H. V. Hilprecht, Professor of Assyriology in the “University of Pennsylvania. For many weeks he had struggled to work out the meaning of two fragments of Babylonian agate marked ‘with cuneiform characters. Despairing of finding a solution, he - fell asleep one night and in the course of a vivid dream he encoun- ; a priest in his high robes who explained to him that if he would secs the two fragments together, he would find the answer to his problem. The next morning he examined the fragments ‘again and to his astonishment found that they did indeed belong together; research carried out several months later in a distant museum proved that they had originally been a part of “one and the same votive cylinder” (13; also cited in 11). Isn't Myers saying that experiences such as these are subliminal and yet at the same time isn’t he cen Beir they are integrative in the sense that they bring together brilliant light of pure consciousness at the highest creative level of genius? Indeed, this is one of the many contradictions, partly verbal, partly conceptual, that still dog us. In the closely similar issues which confront psycho- analysis with regard to the nature of the preconscious, there is also the question of dynamics: Can you say that the ego—the

138 Journal of the American Society for Psychical Research highest central, organized, directive force of the individual—is responsible for the little furtive activities attributed to the pre- conscious? This question would seem to raise the same complex conceptual and clinical problems which Myers was beginning to struggle with in the ‘eighties and ‘nineties. To return to Human Personality, there is a chapter on sensory automatisms and one on motor automatisms; there are chapters on disintegrations of personality, on genius, on sleep, and on hypno- tism. And there are chapters on phantasms of the dead; on trance, ion, and ecstasy. All these give life to a system of the sub- fiminal which Myers believed constitutes the real extent and range and depth of the personality; they all belong to his one general, unified scheme. Then we finally come to the adventure par excellence which makes all the carlier passing references to telepathy and clair- voyance seem almost incidental; namely, the task of pulling them together into a conception of human communication. Myers, while writing a book on human personality—on memory, imagination, dreaming, genius, hypnosis—ingeniously allowed all the phenomena of psychical somes! the phenomena of telepathy, clairvoyance, precognition, and all the rest, to slip into the interstices wherever they belonged. For example, a telepathic dream comes easily into the midst of a discussion of the dream as a subliminally guided process. In the same way, the precognitive impression, the clair- voyant vision, are regarded as subliminal phenomena which sneak past a sort of psychic censor, a process similar to that of censor- ship in the psychoanalytic theory of dreams. There is a process by means of which the hidden material is allowed easy access to a higher level. And you begin to think of the mind, then, as a series of levels, like a series of concentric disks with each smaller one a little higher than the one below it; it is as if you had a tower made of very large disks at the bottom, and then higher and smaller until you finally get a brilliant, shining little orb at the very top. Thus we have, with Myers, a perfectly normal and easy way to slip the telepathic, the clairvoyant, the precognitive into the texture of the same divided, multi-level self. Now what kind of personality manifestations would we be con- cerned with at the highest levels of this analysis? We would be concerned with meaningful communication from person to person whenever the message is deep and significant: a soueege regarding values, regarding ideas, regarding aspects of human living whic are most precious. That is what we should be able to communicate through these subliminal strata of our personality, For the ordinary tasks of daily living, it may be sufficient to work with simple, conscious symbolism. But if one is in need of communicating ic Myers and the Subliminal Self 139 om vastly significant and broadly human, it may require e use of all the levels at once, so to speak. It may require a tele- hic message which is more than a telepathic message. Vv I now want to refer to some experimental work which began to be published in the psychological journals about twenty years 9 under the term “‘subception.” The term indicates “subcons- cious perception,” or responses of a perceptual order which are ‘made at a subconscious level: organized, systematic interpretations of the environment despite the fact that the symbols which are being interpreted do not get into consciousness. Now, this kind of problem began to agitate not just psychical researchers, but also experimental psychologists on a large scale. I will give you n illustration which I think is quite dramatic; This is called the ‘‘rebus effect.” You will all remember that a rebus is a kind of puzzle in which pictures of objects, by the ‘sound of their names, suggest another word: for example, the pic- ture of an Ax followed by the picture of a Cent (penny) is a rebus for the word Accent. If you see the picture of an Ax and then the picture of a Cent, you will think of Accent. Now, what would happen if these two stimuli were presented to you at a subliminal level ? What would happen if you were shown the picture of the Ax and the picture of the Cent at a level of illumination so low or at ‘such a rapid exposure that you simply couldn't see anything at all? If, in responding to this, you began to think, say, of people with a French accent or a Russian accent, it would indicate that the stimuli had begun to summate or to integrate into a new placid oe plainly neither the Ax nor the Cent got above the A colleague of mine at the Menninger Foundation, Howard Shevrin, with Lester Luborsky, now an analyst in Philadelphia, has been working with the rebus technique for a number of years. ‘The one =p that appealed to me the most was one that used the rebus Tiny (15). They showed the picture of a Tie (a ‘man’s necktie) and the picture of a Knee (the knee bent very sharply as if one were kneeling). The Tie and the Knee were shown at an exposure of only one-fiftieth (in later experiments at one-hun- dredth) of a second, which is merely a blinding flash. At one- hundredth of a second, no matter what the illumination, you are Not conscious of seeing anything meaningful at all. But what happened was that even though the rebus pictures were shown at that exposure, the subjects’ images and associations were clearly

140 Journal of the American Society for Psychical Research related to the rebus. In the light of pe Sy cae results like these, it is hard to see how anybody can still deny the reality of sublim- inal perception. VI So Myers was concerned with the subliminal, the below- threshold self: the kind of self which we all represent as deeper than the conscious thoughts that go through our heads all the time. From 1882 on, he was constantly working on this central problem at the same time that he was working on dozens of related prob- lems. He was working and writing on telepathy and clairvoyance, precognition and retrocognition; on apparitions and hauntings; on communications coming from distant living persons and on those which purported to come from the deceased. And he was trying to build all of these phenomena into one coherent theory or system of ideas regarding the subliminal self. An outstanding feature of Myers’ theory of the structure of the mind is its interpersonal quality; on his view, each individual at a deep subliminal level becomes one with every other individual. As René Warcollier, the French chemical engineer, put it, ‘We are the electrons in the atom of Humanity” (18). And the principle which meditation in a Hindu or Buddhist or Sufi tradition would stress can find itself resonant to Myers’ conception of an inter- personal flow as the basis for self-realization. Then, of course, the Myers theory of the subliminal has to be extended beyond the limits of the type of communication which is established in the laboratory or the clinic. The theory claims to be significant for all of human communication, both horizontally and vertically. By “‘vertically”’ | mean to refer to each level of the mind from its most conscious, brilliant, central point to that which is deeply unconscious or subliminal; and by “horizontally” I mean capable of communication laterally with all our fellow men insofar as we crave such communication. And it is here that Myers finds a place for possible communi- cation between the living and the deceased. After periods of pro- found doubt and depression, after a “long struggle to seize and hold the actual truth amid illusion and fraud” (12, p. 40), survival be- came for Myers a more and more probable reality as he studied the new evidence such as the phenomena of Mrs. Piper, the great medium discovered by William James, who had worked first in this country, then in Great Britain with close attention from the S.P.R., and then again in the United States under the direction of Richard Hodgson (2), The Piper phenomena fitted easily and naturally into Myers’ scheme because it seemed to him that the ederic Myers and the Subliminal Self 141 deep strata of human personality can permit communication not only with the deep strata of other living personalities, but also with personalitics no longer involved with the physical soma. There still remains, however, the question whether the evidence for survival is good enough: Are there enough strong cases, for example, in which mediumistic communications, with their ref- erence to private facts distinctive of the communicator, patently could not be attributed to the knowledge of any living person? Are there enough strong cases which indicate continuing purposeful interactions between surviving personalities ? Most of you are famil- jar with the big breakthroughs in survival evidence such as the Willett and Leonard material (5, Ch. 7) and Ian Stevenson's studies of cases of the reincarnation type (ie all of which challenge the simplicity of the Christian heaven as it was represented a century and a quarter ago in the England in which Myers was growing up. Survival evidence has taken on all sorts of new forms since Myers’ ut we still have to ask whether there is a strong enough theory of the self, whether it be Myers’ theory or any other, to make it meaningful to speak of survival. What could discarnate existence be like ? For a psychologist it is peculiarly difficult to try to make sense out of the conception of a personality minus the entire com- plex protoplasmic system upon which the sending and receiving of messages depends, And yet, what the Myers theory will not do is to crumple up and die simply because it is not in harmony with the laboratory type of biological thinking. The work of biology and physiology is very important, as is the work of psychical re- search very important. But the psychical research which follows in the Myers tradition does not regard final answers about human personality as coming from any single theory or approach; it attempts a broader view. And new theories in psychical research will have to be ready to consider the survival problem and to ask whether there is anything in the personality as we know it which is independent of the time and space barriers which ordinarily define our physical existence, What aspects of personality are capable of transcending our narrow, competitive individuality in some sort of on-going, permanent quest in which all humanity could be involved ? An interesting speculation, which I have on other occasions dis- cussed, is that in last months of his life Myers, looking forward eagerly to the encounter on the other side and to the self-discovery which he believed each of us achieves, must have been panne how he could prove his own continuing existence. And in fact after his death there were extraordinary messages purporting to come from him through the automatic writing and other automatisms of

142 Journal of the American Society for Psychical Research the S.P.R. group of sensitives. You will probably remember reading in our Journal or elsewhere the story of these “cross correspon- dences,"’ as they were called (4). You will also probably remember that through the very “non-classical” Mrs. Piper came a series of communications p’ y from Myers which involved remark- ably appropriate replies to questions designed to test his memory of the classics (14). Frederic Myers’ point of view would have been: as Myers was before death, so Myers will be after death, eager to make clear the various depths and levels of human potentiality, and at the same time eager to create a framework broad enoug ‘two say something meaningful about the intercommunication, the joint mutual ful- fillment of people by one another. The Myers theory is still highly + ea and stchitcont for clinical work, for experimental psychology, psychical research, and for the broadest conception of the hori- sa and vertical dimensions of human personality. REFERENCES 1. Gautp, A. The Founders of Psychical Research. New York: Schocken, 1968. 2. Hopveson, R. “A Further Record of Observations of Certain Phenomena of Trance.’ Proc. S.P.R., Vol. 13, 1897-98, 284-582. James, W. “Review of Human P, and its Survival of Bodily Death.’ Proc. S.P.R., Vol. 18, 1903-04, 22-33. - Mourpuy, G. Three Papers on the Survival Problem, New York: A.S.P.R., 1945. . Challenge of Psychical Research, New York: Harper & Row, 1961. Myers, F. W. H. “On a Telepathic Explanation of Some So- Pre Spiritualistic Phenomena.”’ Proc. S.P.R., Vol. 2, 1884, 17-237. . “Automatic Writing.” Proc. S.P.R., Vol. 3, 1885, 1-63; Vol. 4, 1886-87, 209-261; Vol. 5, 1888-89, 522-547. . “Human Personality i in the Light of Hypnotic Sugges- tion.” Proc. S.P.R., Vol. 4, 1886-87, 1-24. . “French Experiments on Strata of Personality.” Proc. S.P.R., Vol. 5, 1888-89, 374-397, 10. ———. “The Subliminal Consciousness.”” Proc. S.P.R., Vol. 7, 1891-92, 298-355. 1]. . Human Personality and its Survival of Bodily Death. 12. a wv Pw = London: Longmans, Green, 1903. (2 vols.) . Fragments of an Inner Life. London: S.P.R., 1961. (Privately printed in an edition of 25 copies in 1893.) Frederic Myers and the Subliminal Self 143 13. Newsoip, W. R. “Sub-Conscious Reasoning.” Proc. 5.P.R., Vol. 12, 1896-97, 11-20. 14. Pippincton, J. G. “Further Experiments with Mrs. Piper in 1908.” Proc, S.P.R., Vol. 24, 1910, 86-169. 15. Suevein, H., ano Lusorsxy, L. “The Rebus Technique: A Method for. Studying Primary Process Transformations of Briefly Exposed Pictures.” Journal of Nervous and Mental Disease, Vol. 133, 1961, 479-488. 16. Stevenson, I. ““T'wenty Cases Suggestive of Reincarnation.” Proc. AS.P.R., Vol. 26, 1966. 17. Stevenson, R. L. Across the Plains, with Other Memories and Essays. New York: Scribner's, 1892. (1st Am. ed.) 18. Warco.iier, R. Experimental Telepathy. Boston: Boston So- ciety for Psychic Research, 1938. spraageres of lg i ‘on Universi Waskington, DC. 20005” PRINTED IN BELGIUM BY THE §T. CATHERINE PREM, TEMPELHOY, 37, BRUCE, LrD.