Yet Myers has actually made a system of them, stringing them continuously upon a perfectly legitimate objective hypothesis, verified in some cases and extended to others by analogy. Taking the name automatism from the phenomenon of automatic writing—I am not sure that he may not himself have been the first so to baptize this latter phenomenon—he made one great simplification at a stroke by treating hallucinations and active impulses under a common head, as sensory and motor automatisms. Automatism he then conceived broadly as a message of any kind from the Subliminal to the Supraliminal. And he went a step farther in his hypothetic interpretation, when he insisted on 'symbolism' as one of the ways in which one stratum of our personality will often interpret the influences of another. Obsessive thoughts and delusions, as well as voices, visions, and impulses, thus fall subject to one mode of treatment. To explain them, we must explore the Subliminal; to cure them we must practically influence it.
Myers's work on automatism led to his brilliant conception, in 1891, of hysteria. He defined it, with good reasons given, as "a disease of the hypnotic stratum." Hardly had he done so when the wonderfully ingenious observations of Binet, and especially of Janet in France, gave to this view the completest of corroborations. These observations have been extended in Germany, America, and elsewhere; and although Binet and Janet worked independently of Myers, and did work far more objective, he nevertheless will stand as the original announcer of a theory which, in my opinion, makes an epoch, not only in medical, but in psychological science, because it brings in an entirely new conception of our mental possibilities.
Myers's manner of apprehending the problem of the Subliminal shows itself fruitful in every possible direction. While official science practically refuses to attend to Subliminal phenomena, the circles which do attend to them treat them with a respect altogether too undiscriminating—every Subliminal deliverance must be an oracle. The result is that there is no basis of intercourse between those who best know the facts and those who are most competent to discuss them. Myers immediately establishes a basis by his remark that in so far as they have to use the same organism, with its preformed avenues of expression—what may be very different strata of the Subliminal are condemned in advance to manifest themselves in similar ways. This might account for the great generic likeness of so many automatic performances, while their different starting points behind the threshold might account for certain differences in them. Some of them, namely, seem to include elements of supernormal knowledge; others to show a curious subconscious mania for personation and deception; others again to be mere drivel. But Myers's conception of various strata or levels in the Subliminal sets us to analyzing them all from a new point
