YOUR MIND AND HOW TO USE IT/PART 9
CHAPTER IX.
Imagination.
THE
imagination belongs to the general class of mental processes called the
representative faculties, by which is meant the processes in which there are
re-presented, or presented again, to consciousness impressions previously
presented to it.
As
we have indicated elsewhere, the imagination is dependent upon memory for its
materials—its records of previous impressions. But imagination is more than
mere memory or recollection of these previously experienced and recorded
impressions. There is, in addition to the re-presentation and recollection, a
process of arranging the recalled impressions into new forms and new
combinations. The imagination not only gathers together the old impressions,
but also creates new combinations and forms from the material
so gathered.
Psychology
gives us many hairsplitting definitions and distinctions between simple
reproductive imagination and memory, but these distinctions are technical and
as a rule perplexing to the average student. In truth, there is very little, if
any, difference between simple reproductive imagination and memory,
although when the imagination indulges in constructive activity a new
feature enters into the process which is absent in pure memory operations. In
simple reproductive imagination there is simply the formation of the mental
image of some previous experience—the reproduction of a previous mental image.
This differs very little from memory, except that the recalled image is clearer
and stronger. In the same way in ordinary memory, in the manifestation of
recollection, there is often the same clear, strong mental image that is
produced in reproductive imagination. The two mental processes blend into each
other so closely that it is practically impossible to draw the line between
them, in spite of the technical differences urged by the psychologists. Of
course the mere remembrance of a person who presents himself to one is nearer
to pure memory than to imagination, for the process is that of recognition. But
the memory or remembrance of the same person when he is absent from sight is
practically that of reproductive imagination. Memory, in its stage of
recognition, exists in the child mind before reproductive imagination is
manifested. The latter, therefore, is regarded as a higher mental process.
But
still higher in the scale is that which is known as constructive
imagination. This form of imagination appears at a later period of child
mentation, and is regarded as a later evolution of mental processes of the
race. Gordy makes the following distinction between the two phases of
imagination: "The difference between reproductive imagination and
constructive imagination is that the images resulting from reproductive imagination
are copies of past experience, while those resulting from
constructive imagination are not. * * * To learn whether any particular image,
or combination of images, is the product of reproductive or constructive
imagination, all we have to do is to learn whether or not it is a copy of a
past experience. Our memories, of course, are defective, and we may be
uncertain on that account; but apart from that, we need be in no doubt
whatever."
Many
persons hearing for the first time the statement of psychologists that the
imaginative faculties can re-present and re-produce or re-combine only the
images which have previously been impressed upon the mind, are apt to object
that they can, and frequently do, image things which they have not previously
experienced. But can they and do they? Is it not true that what they believe to
be original creations of the imagination are merely new combinations of
original impressions? For instance, no one ever saw a unicorn, and yet some one
originally imagined its form. But a little thought will show that the image of
the unicorn is merely that of an animal having the head, neck, and body of
a horse, with the beard of a goat, the legs of a buck, the tail of a lion, and
a long, tapering horn, spirally twisted, in the middle of the forehead. Each of
the several parts of the unicorn exists in some living animal, although the
unicorn, composed of all of these parts, is non-existent outside of fable. In
the same way the centaur is composed of the body, legs, and tail of the horse
and the trunk, head, and arms of a man. The satyr has the head, body, and arms
of a man, with the horns, legs, and hoofs of a goat. The mermaid has the head,
arms, and trunk of a woman, joined at the waist to the body and tail of a fish.
The mythological "devil" has the head, body, and arms of a man, with
the horns, legs, and cloven foot of the lower animal, and a peculiar tail
composed of that of some animal but tipped with a spearhead. Each of these
characteristics is composed of familiar images of experience. The imagination
may occupy itself for a lifetime turning out impossible animals of this kind,
but every part thereof will be found to correspond to something existent in
nature, and experienced by the mind of the person creating the strange beast.
In
the same way the imagination may picture a familiar person or thing acting in
an unaccustomed manner, the latter having no basis in fact so far as
the individual person or thing is concerned, but being warranted by some
experience concerning other persons or things. For instance, one may easily
form the image of a dog swimming under water like a fish, or climbing a tree
like a cat. Likewise, one may form a mental image of a learned, bewigged High
Chancellor, or a venerable Archbishop of Canterbury, dressed like a clown,
standing on his head, balancing a colored football on his feet, sticking his
tongue in his cheek and winking at the audience. In the same way one may
imagine a railroad running across a barren desert, or a steep mountain, upon
which there is not as yet a rail laid. The bridge across a river may be imaged
in the same way. In fact, this is the way that everything is mentally created,
constructed, or invented—the old materials being combined in a new way, and
arranged in a new fashion. Some psychologists go so far as to say that no
mental image of memory is an exact reproduction of the original impression;
that there are always changes due to the unconscious operation of the
constructive imagination.
The
constructive imagination is able to "tear things to pieces" in search
for material, as well as to "join things together" in its work of
building. The importance of the imagination in all the processes of
intellectual thought is great. Without imagination man could not reason or
manifest any intellectual process. It is impossible to consider the subject of
thought without first regarding the processes of imagination. And yet it is
common to hear persons speak of the imagination as if it were a faculty of mere
fancy, useless and without place in the practical world of thought.
Developing
the Imagination.
The
imagination is capable of development and training. The general rules for
development of the imagination are practically those which we have stated in
connection with the development of the memory. There is the same necessity for
plenty of material; for the formation of clear and deep impressions and
clear-cut mental images; the same necessity for repeated impression, and the
frequent use and employment of the faculty. The practice of visualization, of course,
strengthens the power of the imagination as it does that of the memory, the two
powers being intimately related. The imagination may be strengthened and
trained by deliberately recalling previous impressions and then combining them
into new relations. The materials of memory may be torn apart and then
re-combined and re-grouped. In the same way one may enter into the feelings and
thoughts of other persons by imagining one's self in their place and
endeavoring to act out in imagination the life of such persons. In this
way one may build up a much fuller and broader conception of human nature and
human motives.
In
this place, also, we should caution the student against the common waste of the
powers of the imagination, and the dissipation of its powers in idle fancies
and daydreams. Many persons misuse their imagination in this way and not only
weaken its power for effective work but also waste their time and energy.
Daydreams are notoriously unfit for the real, practical work of life.
Imagination
and Ideals.
And,
finally, the student should remember that in the category of the imaginative
powers must be placed that phase of mental activity which has so much to do
with the making or marring of one's life—the formation of ideals. Our ideals
are the patterns after which we shape our life. According to the nature of our
ideals is the character of the life we lead.
Our
ideals are the supports of that which we call character.
It
is a truth, old as the race, and now being perceived most clearly by thinkers,
that indeed "as a man thinketh in his heart so is he." The influence
of our ideals is perceived to affect not only our character but also our place
and degree of success in life. We grow to be that of which we have held
ideals. If we create an ideal, either of general qualities or else these
qualities as manifested by some person living or dead, and keep that ideal ever
before us, we cannot help developing traits and qualities corresponding to
those of our ideal. Careful thought will show that character depends greatly
upon the nature of our ideals; therefore we see the effect of the imagination
in character building.
Moreover,
our imagination has an important bearing on our actions. Many a man has
committed an imprudent or immoral act which he would not have done had he been
possessed of an imagination which showed him the probable results of the
action. In the same way many men have been inspired to great deeds and
achievements by reason of their imagination picturing to them the possible results
of certain action. The "big things" in all walks of life have been
performed by men who had sufficient imagination to picture the possibilities of
certain courses or plans. The railroads, bridges, telegraph lines, cable lines,
and other works of man are the results of the imagination of some men. The good
fairy godmother always provides a vivid and lively imagination among the gifts
she bestows upon her beloved godchildren. Well did the old philosopher pray to
the gods: "And, with all, give unto me a clear and active
imagination."
The
dramatic values of life depend upon the quality of the imagination. Life
without imagination is mechanical and dreary. Imagination may increase the
susceptibility to pain, but it pays for this by increasing the capacity for joy
and happiness. The pig has but little imagination,—little pain and little
joy,—but who envies the pig? The person with a clear and active imagination is
in a measure a creator of his world, or at least a re-creator. He takes an
active part in the creative activities of the universe, instead of being a mere
pawn pushed here and there in the game of life.
Again,
the divine gift of sympathy and understanding depends materially upon the
possession of a good imagination. One can never understand the pain or problems
of another unless he first can imagine himself in the place of the other.
Imagination is at the very heart of sympathy. One may be possessed of great
capacity for feeling, but owing to his lack of imagination may never have this
feeling called into action. The person who would sympathize with others must
first learn to understand them and feel their emotions. This he can do only if
he has the proper degree of imagination. Those who reach the heart of the
people must first be reached by the feelings of the people. And this is
possible only to him whose imagination enables him to picture himself in the
same condition as others, and thus awaken his latent feelings and
sympathies and understanding. Thus it is seen that the imagination touches not
only our intellectual life but also our emotional nature. Imagination is the
very life of the soul.
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