The Inner Self Helper in Multiple Personality Disorder:
Angel or Artifact?
(Revised and without appendices)
A dissertation submitted to PACIFICA GRADUATE INSTITUTE by James P. Gunn
Each psychology is a confession, and the worth of a psychology for another
person lies not in the places where he can identify with it because it
satisfies his psychic needs, but where it provokes him to work out his own
psychology in response.
- James Hillman
Russ Revlin, Ph.D., CHAIR
Gary Linker, Ph.D., ADVISOR
Ralph Allison, M.D., EXTERNAL READER
Conclusions based on interviews with: John Altrocchi, “Becky” an Allisonian
ISH, Peter Barach, Elizabeth Bowman, David Calof, Christine Comstock,
Philip Coons, George Fraser, Jean Goodwin, Jess Groesbeck, Richard Kluft,
Moshe Torem, Helen and John Watkins.
ABSTRACT
The Inner Self Helper in Multiple Personality Disorder: Angel or Artifact?
by James P. Gunn
Angel or Artifact was an investigation into the validity of the coconscious
observer state/Inner Self Helper (ISH) in multiple personality disorder
(MPD). It concluded that there are salient traits uniformly associated with
the ISH that identify it as a mental state different from alter-
personalities. This coconscious subliminal state is astute and objective,
exhibits a memory superior to other ego states, is emotionally stable, is
more alert to and has a wider recognition of events in the environment than
other ego states, and sometimes exhibits a sixth sense. It appears to be a
subliminal organizing function rather than personality. It may be a
manifestation of the Jungian Self. Some clinicians described it as spirit
or soul.
The ISH's ability to influence and direct therapy was addressed from both
historical cases and interviews with eminent clinicians. Transference and
countertransference issues or the rapport between ISH/patient and therapist
were explored and described as mature and useful.
A theoretical model of child abuse was proposed to explain the dissociation
of the ISH in MPD. The abuser, in this model, is pathologically
narcissistic. His unempathetic, controlling attitude cripples the victim's
capacity to use transitional innerpsychic space--the cocreative, symbol-
producing realm created between ego-awareness and coconsciousness. Reacting
to the abuse, the child creates alter-personalities to defend against the
destruction of self and also minimizes or treats as false the seemingly
impotent, elusive, inner perceptions that seem ineffective or out of touch
with the emotional trauma. These out-of-awareness cognitions organize as
unconscious/coconscious functions and develop a separate reality.
The ISH was described as a non-ego, coconscious matrix of observations and
potential whose non-ego perspective is estranged from the reactive ego-
personalities. When the ISH appears as personification of the multiple's
capacity for objectivity, wholeness, and creative inspiration, the doctor
and patient collaborate in a three-way (ISH-patient-therapist) relationship
at the subliminal level that is potentially psychic and therapeutic.
June 30, 1995
Table of Contents
Abstract..................................................................
.......................................................................ii
Copyright
notice....................................................................
......................................................iii
Table of
Contents..................................................................
......................................................iv
List of
Tables....................................................................
........................................................vi
Chapter
1.........................................................................
..................Four Centuries of Evidence 1
Overview of the
dissertation..............................................................
...........................................1
Review of the
Literature................................................................
...............................................3
The earliest cases of multiple personality disorder: 1584 to
1836............................... 3
The evolving awareness of divided consciousness: 1836 to
1926..................................8
Multiple personality disorder in eclipse: 1936 -
1973..................................................35
Linking trauma to multiple personality
disorder........................................................45
Renewed awareness of MPD and the delineation of the ISH: Allison, Hilgard,
Watkins and Watkins, and
Beahrs..................................................................51
Early modern accounts of a helpful, objective, and stable alter: Wilber
and
Bliss.....................................................................
.......................................65
Accounts of the ISH in non-psychiatric literature: Mayer, Chase, and
Castle..............67
The ISH in recent psychiatric literature: Kluft, Van de Castle,
Putnam, Ross, Fraser, Adams, Bruce, Comstock,
and Bryant, Kessler and
Shirar....................................................................
...76
Summary of the Review of the
Literature................................................................
...............89
Chapter 2 A Compendium of Interviews Conducted with Experts in the Field of
Dissociative
Disorders.................................................................
...................104
Characterization of the ISH - and Reports of no Findings
and Skepticism Regarding the
ISH...............................................................104
Impact of the ISH on
Therapy...................................................................
..................131
Transference/Countertransference Issues and the
Rapport.....................................153
Is the ISH restricted to
MPD?......................................................................
...............166
Chapter 3 The ISH as a Distinctive Coconscious
Entity......................................................173
The Function of the Coconscious Observer
State......................................................180
Rapport and the
ISH.......................................................................
.............................183
Chapter 4 Toward A Theory of Transitional Space and the Constellation
of the
ISH.......................................................................
.................................189
Chapter 5
Conclusions...............................................................
.......................................211
Areas for further
investigation.............................................................
.....................215
References................................................................
.................................................................216
List of Tables
Characteristics of the Allisonian Inner Self
Helper..................................................................64
Traits of the
ISH.......................................................................
..............................................100
Traits of the Subliminal State Assuming
Personality..........................................................103
Characterization of Coconscious Observer State or
ISH......................................................170
List of names for subliminal states closely resembling or
Equivalent to the Inner Self
Helper....................................................................
......172
Summary of the Review of the Literature
Salient traits uniformly associated with the ISH set it apart from all
other forms of alter-personalities. It is described as astute, objective,
and rational, exhibiting a superior memory, greater emotional stability
(including perhaps an invulnerability to hypnosis and hypnotic suggestion),
a greater alertness to and a wider recognition of events in the environment
than other ego states, influence and some control over other ego states
and, more debatable, a sixth sense. It does not refer to itself as
personality, and its selfmates generally acknowledge that it is not like
them. Although it cannot cure the personality, it can help with the
process, and some theorists assign the ISH a central organizing function
coordinating the activities of the other ego states. This constellation of
qualities, which is often found in the cases of doubled consciousness and
in 50 to 80 per cent of multiple states of consciousness, suggests that the
phenomenon is not an idiosyncratic production or a delusion or an
iatrogenic artifact. Rather, it is a part of mental organization indigenous
to some dissociative states, if not to mental organization in general.
The association of this rational, suprapersonal subliminal state with
psychological healing began with Puysegur's discovery of magnetic sleep in
1784. For the next century most of the cases of multiple personality were
reports of "doubled consciousness," either as states of pathology such as
Felida X. (Azam), Alma Z. (Mason), Blanche Wittmann (Jules Janet), B.C.A.
(Morton Prince), or Spanish Maria (Cory) or occurring in the somnambulistic
crisis of the magnetizers or experimental elicitations, such as occurred
with Pierre Janet, Albert Binet, John and Helen Watkins, and the psychical
researchers. Perhaps many other cases of multiple consciousnesses that were
not simply a doubling didn't get reported because they seemed untreatable
or uninteresting. Regardless, the medical literature suggests that doubled
consciousness is the original state of multiplicity. Doubled consciousness,
the division most often occurring in the earliest cases, is possibly the
dissociation of ordinary ego-consciousness from the ISH.
The magnetizers' descriptions of the elevated moral character and
preternatural traits of the somnambulistic state and the experiments by the
19th-century observers of alternations of consciousness (Janet, Binet,
Myers, Sidis, etc.) suggest that, at least for some people, there is a
subliminal core of awareness untouched by the trauma and social convictions
of everyday life. While one or more centers of activity create themselves
on the interactive stage (as personality), another center, with quite a
different constitution, watches from the wings. George Fraser (1987)
characterized this subliminal function, the ISH or Center Ego State, as
"the core of conscious awareness" and differentiated it from personality.
He wrote that "one might consider the ISH to be conscious awareness, while
personality is the modality for interpersonal communication . . . the ISH
is 'the being,' the personality is 'what kind of being.' This concept of a
second and distinctively different consciousness is described by the
pioneers of dissociative phenomena and appears to be the same mental state
as the ISH in its simplest form. The only split in some cases of MPD may be
the dissociation of objective, rational, nonpersonality, noninterventional
awareness from ego-awareness of self. The magnetizers may have created or
approached this hypnotically as the somnambulent state in magnetic sleep.
Thus a simple form of dissociation is ISH/ego state. However, this state is
instinctively resolved and would not truly be MPD. A diagnosis of MPD would
require at least two alter-personalities not counting an ISH.
The ISH or coconscious subliminal observer state is apparently not to be
the quotidian consciousness--at least not without modification. (I will use
quotidian consciousness as a term for the state of ego consciousness in
multiple and nonmultiple persons which copes with the external world on a
daily and long-term basis). The ISH, B, of B.C.A., for instance, described
herself as distinctly not a personality, but as "a thought without a body,"
(M. Prince, 1970, p. 59) and after integrating she apparently returned to
her original coconscious, nonpersonality state. The literature supports a
hypothesis that when the secondary state (the subliminal observer
consciousness) remains in executive control, it begins to adapt or to be
influenced by external events, thus becoming modified by the
external environment, as with Victor Race, Felida X., Blanche Wittmann,
and B.C.A. The quality of the inner self is probably very difficult to
express in its nascent form, and when it does, even in part, it is a rare
event. But when some part of the nascent subliminal self is in executive
control and is consequently adapted and modified, it no longer represents
the internal state of affairs and, becoming differentiated, becomes
separate and develops personality. The inner self maintains original
observer status and objectivity while the modified and personified
consciousness acts on the basis of its perception and attitude to establish
its own vision, that is, the secondary consciousness in coping with the
daily vagaries of living as executive consciousness develops a style of
being that is distinguished from and somewhat independent of the dynamics
and attitudes of the inner self. Jung (1944/1968) noted,
The conscious mind allows itself to be trained like a parrot, but the
unconscious does not - which is why St. Augustine thanked God for not
making him responsible for his dreams. The unconscious is a psychic fact;
any efforts to drill it are only apparently successful, and moreover
harmful to consciousness. It is and remains beyond the reach of subjective
arbitrary control, a realm where nature and her secrets can be neither
improved upon nor perverted, where we can listen but may not meddle. (p.
46)
Interviews in Chapters 2 and 3 with Fraser, Torem, and Calof will amplify
this theme.
Jung's reference to the unconscious I am calling coconsciousness but it is
a consciousness which, as he suggested by calling it unconsciousness, is
generally inaccessible to the quotidian consciousness. The ISH and/or the
primitive state of secondary consciousness cannot sustain itself for very
long in contact with the everyday affairs of the normal environment. Its
constitution (no desire to be in ego-consciousness) does not appear
designed for public activity. Allison (1993) and others have observed that
the ISH cannot remain long in executive consciousness without the inner
cohesion between ego states suffering. Myers (1961) and Hilgard (1977)
speculated that the hidden observer is an overarching organizational
mechanism facilitating the interaction and expression of the differentiated
ego states. Expressed outwardly, however, the inner self may become weaker
inwardly. Functioning (in part) in external reality, the externalized inner
self may become somewhat molded by sensual participation and collective
social expectations. The Dark Ones told Mayer (1988), "There is sex. There
is food. And better angels than us have fallen" (p. 150). Personality, the
self resonating in the world, becomes structured by its interaction with
the world. The arena of the inner self or hidden observer is not the domain
of power, dominance, and personality, but more that of influence, elegance,
and insight from a detached, apolitical perspective. The unbiased,
dispassionate nature of the nascent inner self begins to lose its pure
observer status and objectivity to the degree that it develops opinions and
style and desire to interact with the world. And perhaps, since it has only
the "power of influence" (The Dark Ones, Mayer), to be effective the ISH
needs to be believed (Allison, 1974).
Examples of the inner self assuming executive control and becoming
influenced and modified by collective social conventions are probably quite
rare, but the cases of Victor Race, Helene Smith, Alma Z., Rev. Hanna,
Christine Beauchamp, and B.C.A. may demonstrate aspects of the inner self's
exposure to the external world. When Puysegur used Victor Race as a subject
to demonstrate magnetic sleep to the people of Paris in 1785, Victor became
sicker. In his somnambulant state Victor explained that his deterioration
resulted from being exhibited to the curious and incredulous people
(Ellenberger, 1970, p. 72). His somnambulant state, was apparently not
adaptable to the external world or at least not amenable to the incredulous
and contentious people demanding proof. The unhappy outcome of Flournoy's
subject, Helene Smith, may demonstrate the deleterious effect disbelief of
the imaginal drama and critical analysis (and exposure) has on the perhaps
playful, capricious, mythopoetic developmental process of some traumatized
minds.
The ISHs of Alma Z. served a purpose different from Victor's need to be
healed. They didn't meet with censure and doubt, coming as they did to
delight and comfort Alma in her affliction. Apparently Alma's disease was
incurable with the medical knowledge of the day. Her distress was tolerable
only when she was in her second state. While she had two subliminal states
of self, The Boy came only after Twoey announced she was going to leave and
that another would come. Her secondary states were not multiple but serial.
Twoey, the intercessor from her teen years, was replaced by The Boy, a
consciousness which "was much nearer to her in general outline of
character" (Sidis & Goodhart, 1904, p. 423). We can conjecture that The Boy
represented a more mature state of self than Twoey, and that evolutions of
the subliminal consciousness, being more closely aligned with archetypal
imagery, are discrete complexes. Rather than evolving (as a personality),
they transition to another archetypal form. One archetypal representation
is replaced by another archetypal representation. The basic structure of
the subliminal representation remains intact even while adapting. When its
function is outmoded or unnecessary, another archetypal inner self may
constellate. Jung's succession of inner advisors also followed this
pattern. Putnam stated that ISHs leave "when they have reached the limit of
their knowledge or authority" (1989, p. 204).
The potential of the nascent subliminal state may be discerned, in part, in
the case of Rev. Hanna. Sidis and other physicians observed that in the
second state Hanna's strength was herculean; he had great mental power, his
memory was extraordinary, and he exhibited several paranormal traits. As
Hanna's dissociation locked him in this secondary state, it developed much
as an infant matures and adapts, and gradually became a personality.
Perhaps his diminution of strength occurred as he unwittingly assumed self-
limitations, adjusting to the conventions of society, assuming that it is
uncivil to be so adrenalized and supernormally strong. Hanna's second state
suggests that our human potential extends far beyond accustomed
limitations. Perhaps part of the division between the ISH and quotidian
consciousness occurs when the quotidian consciousness is influenced to
limit itself by social convention or interpersonal bias.
The most conspicuous and verifiable aspects of the observer/ISH is its
putatively constant alertness and extensive and continuous memory. Many
ISHs said that they never slept. Wilber called it the Memory Trace because
of this outstanding trait. Vicky (Sybil) said "I watch everything everybody
does. That's what I mean when I say I know everything. In this special
sense I am omniscient" (Schreiber, 1973, p. 59). Some ISHs claimed memory
or awareness from before birth (Tammy/Babs, Allison). Sally (C. Beauchamp)
wrote an extensive autobiography for Morton Prince going back to birth as
did Tammy (Babs) for Allison. W.F. Prince (1916) concluded that Sleeping
Margaret's (Doris Fisher's) memory "was, or appeared to be, potentially
perfect . . . [and] her knowledge of the thoughts of the others was not a
transference but a part of the content of her own observation" (p. 100).
Van de Castle (1989), summarizing his experiences with the ISH, Katherine,
wrote:
As would be expected from any respectable ISH or Center, Katherine has
total awareness of every facet of Susanna's past and current life and often
makes predictions about her future actions which are always extremely
accurate. Availability of such detailed personal information about
Susanna's personality might be explained along non-parapsychological lines
but Katherine apparently also has total awareness of every facet of my
life. (p. 100)
Exception to this state of supernormal memory are those ISHs reported by
Ross (1994) in The Osiris Complex. ISHs of two of the cases served
primarily but imperfectly as keepers of memory. In Flash and the Destroyer,
Guide and Observer presided over a community of alters and "held a record
of all the life experience of all the alters in their respective
communities, and also communicated with each other" (p. 143). In the case
titled A Chemical Dependency Problem, the inner self-helper "usually knew
much, but not everything about what was going on . . . ." (p. 110). In A
Case of Polyfragmented MPD, "spirit helpers" Sarah and Rebeccah were "central" to the system, guided her silently, and supposedly knew all that happened. Perhaps it was not a failure of memory, but when the host began to hear new voices and have
blank spells, Sarah and Rebeccah did not know what was going on. Ross
wrote, "this meant to me that they were not transcendent spiritual beings,
but helper alter personalities with an extensive but incomplete knowledge
of the personality system (p. 63). The same peculiar lack of awareness
occurred with Castle in Katherine, It's Time (Castle & Bechtel, 1989) when
she uncovered a new layer of personalities of which Michael, the ISH, was
not aware.
The secondary state of Rev. Hanna is another exception to this extensive
recall. We would expect that in his secondary state he would have access to
all of his memories, but in fact, he had no recall of anything prior to his
fall. However, as if when all content is erased from memory, the ability
remains, it is informative that his ability to observe details and retain
impressions and facts was phenomenal. His doctors were impressed with the
intensity of his mental activity, his great power of reasoning, and the
acuteness his memory. This hyperalert state may reflect the state of the
inner self. Hanna, writing after his recovery, discussed his unusual
mnemonic ability.
When a number of people were brought to the room, a complete mental picture
was formed, so that I afterward could tell everything each person had done,
the articles of dress, and a description of the features. This was the case
even when there was a large number of persons, strangers even to my former
life, and even when they remained but a moment in the room. (Sidis &
Goodhart, 1904, p. 213)
This keenness of a state of consciousness not yet overlaid with appeasing
accommodations to environmental influences suggests that in some mental
states it is possible to be far more sensitive to events than is ordinarily
experienced and that the mind has a phenomenal retentive capacity. Binet's
statement, later seconded by Jung, that the unconscious sensibility of
hysterical patients is 50 times more acute than normal, is an
acknowledgment of this extraordinary sensitivity, however accurate it may
be. All of the ISHs in the cases reviewed had very extensive if not
supranormal or total recall. This trait contrasts with the usual difficulty
of other alters to remember much more than their own particular experience.
Another cluster of unusual traits almost as often associated with the ISH
as their extensive memory are the ISH's maturity, their objective,
dispassionate wisdom, and their resistance to outside influence and
hypnotic suggestion. Ross (1989) speculated that affect had been
dissociated, "parceled out to the children and others" (p. 114). Myers,
Hilgard, Watkins, and Allison thought that the observer/ISH was primarily
an inner organizing influence. Emotionality might be an impairment to its
effective inner functioning. Janet, while not assigning a organizational
role to subliminal states, reasoned that the last level of somnambulism,
the unconscious self, would be a state of perfect psychological health
because all phenomena would be united within the same personal perception.
The magnetizers were impressed with the distinctly different appearance of
the somnambulistic person (the coconscious observer state/ISH magnetically
evoked) noting their wisdom and higher moral character. Gregory, one of the
magnetizers, underscored the distinctiveness and the contrast, emphasizing
"that the general bearing may change radically to reveal a person of a much
more elevated character than the same sleeper seems to be when awake"
(quoted in Crabtree, 1993, p. 285). Puysegur said of Victor Race, "When
[Victor] is in a magnetized state, he is no longer a naive peasant who can
barely speak a sentence. He is someone whom I do not know how to name"
(quoted in Crabtree, 1993, p. 39). "When he is in the crisis, I know no one
as profound, prudent, or clear-sighted" (p. 43). W.F. Prince (1916)
described Sleeping Margaret as having a "highly analytical and logical turn
of mind" (p. 87). She was also resistant to outside influence. "Tenacious
of her opinions, she was amenable to reasoning, as any sensible person is,
but none of the little devices which were effective upon the others had any
influence upon her. She showed her
rare displeasure only by reticence or silence" (p. 87). W.F. Prince
described her as the maturest of all the alters. "Her facial expression was
usually that of philosophical calmness though she would occasionally smile
sedately, or even laugh at some antic of M." (p. 86). Flournoy (1900)
described Leopold as:
a wise friend, a rational mentor, and as one seeing things from a higher
plane, he gives her advice, counsel, orders even sometimes directly
opposite to her wishes and against which she rebels. He consoles her,
exhorts her, soothes, encourages, and reprimands her; he undertakes against
her the defence of persons she does not like, and pleads the cause of those
who are antipathetic to her. In a word, it would be impossible to imagine a
being more independent or more different from Mlle. Smith herself, having a
more personal character, an individuality more marked, or a more certain
actual existence. (p. 78)
As to the wisdom of Leopold's advice, Flournoy noted that
In his role of watcher over the health of Mlle. Smith . . . [he]
concentrates his attention upon certain special functions . . . .His office
seems to be confined to knowing beforehand their exact course and to see
that Helene is not guilty of any imprudence which may impeded them. Leopold
. . . shows a knowledge and prevision of the most intimate phenomena of the
organism which has been observed in the case of secondary personalities,
and which confers upon them, in that respect at least, an unquestionable
advantage over the ordinary personality. (p. 133)
Jung (1963) wrote in his autobiography that he was instructed by the
daimons of his unconscious. "In my fantasies I held conversations with him
[Philemon], and he said things which I had not consciously thought . . .
.It was he who taught me psychic objectivity, the reality of the psyche . .
. .[H]e conveyed to me many an illuminating idea" (pp. 183-184).
More recently, Bliss wrote that when Andrea's ISH, Sister Jeanne, emerged,
her face "became expressionless, and the voice . . . reflected that lack of
expression. There was no emotion here--nothing to obscure or subjectify
observation. She was only intellect--a thinking machine" (Bliss & Bliss,
1985, p. 126). Allison described Bab's ISH, Tammy, as "logical,
intellectual and unemotional" (Allison & Schwartz, 1980, p. 123). However,
Allison (1978) did not think all ISHs were bright. He thought they were a
reflection of the host personality, "bright if the patient is bright, and
not so bright if the patient is dull." He extended this concept to
aggressive or passive behavior also, writing that "they are shy or
aggressive depending on the nature of the main personality" Comstock (1991)
summarized this cluster of traits, writing that
although the ISHs often present themselves as emotionally flat, they have
the capacity for and later often demonstrate, the full range of human
feelings. They are oriented more toward task accomplishment and other
alters than toward themselves, and they seem either to have a better
ability to tolerate their feelings or a better ability to distance
themselves from their feelings than do other alters. (p. 169)
Not only do the above traits distinguish the ISH from the other
personalities as viewed from outside the multiple, but the qualities of the
ISH are also said to be different from the perspective of the other alters.
ISHs are regarded as simply different sometimes, but much more usually they
emanate psychical qualities commented on by the alters. Ross (1994) noted
that the host personality, Pam, did not regard Sarah and Rebeccah as alter
personalities. They were "spirit helpers" and "central" to the system.
Further, and typical of the ISH, Ross (1989) wrote, the host "insisted they
could never be integrated, but would
always be there to help her" (p. 61).
"Twelve" (Truddi Chase, When Rabbit Howls) asked Ean if he was what was
called God, sensing that there was something "so peculiar, so all
encompassing, so terribly without end, without beginning" (Chase, 1987, p.
73). He answered,
"No . . . .Believe as y' will, but god, if he be a'tal, is not a single,
far-off entity teachin' through fear those less than he be. There is
nothin' t' teach. The knowledge is inside each man on earth, merely waitin'
t' be tapped.
Are you that knowledge?
Aye. Some say that it is so.
My god, said Twelve. What an enormous ego you have.
Aye. This is true. But I am no more than every man himself possesses. I do
not strut my ego. I merely use it. (Chase, 1987, pp. 73-74)
Michael (of Katherine, in Katherine It's Time) said he was "created
specifically as guardian and healer of this child. I cannot tell you if I
have been gifted with all knowledge. I can tell you that when a question
arises, the answer is provided, for me as well as for her" (Castle &
Bechtel, 1989, p. xiv). Michael was not integrated.
Van de Castle (1989), wrote:
Most of the psi manifestations were associated with Katherine, who
presented as a spiritual entity sent from The Source to facilitate eventual
integration of Susanna's personalities . . . .Katherine insists that she is
not a part of Susanna and I do not include Katherine as being one of the
personalities, as it has become abundantly clear to me that her existence
is definitely not bound by any physical parameters and her origin cannot be
accounted for by any psychodynamic factors, as can the other personalities.
(p. 99)
The ISH seems to have no interest in participating in the activities of the
world they observe with the sometimes exception of aesthetic pleasure such
as music. Often they state that they can come and go at their own
discretion and this absence may be noticed or felt by the person. In the
case of Alma Z., one ISH left and another came presumably because the
second ISH, The Boy, was better suited to the more mature role that Alma
had assumed. With Jung's daimons, one presence succeeded another outside of
Jung's volition. W. F. Prince noted that Sleeping Margaret would "go away"
or go to her "own place" more often as Real Doris acquired better control
of the consciousness. Prince did not want to state definitely that Sleeping
Margaret did go away, but, he wrote,
the actuality of some profound inner displacement at these periods was very
strongly indicated. For example, when S.M. first "went away" at a season
when R. D. was conscious and awake, the latter invariably became nervous
and restless, and experienced a sensation of loneliness or emptiness, as
though something or someone were missing . . . the "going" did not seem to
depend upon the psychical dynamics, but upon the will of S. M. (1916, pp.
116-117)
From the above descriptions of the alter's experience of their ISH
selfmate, the frequent explanation of the ISHs distinctiveness is that it
is a spirit. While most who have written about the ISH note that the ISH
may demure when asked about its spirit pretensions, the ISH often states
that it is from another dimension or is of some transpersonal nature.
Adams' (1989) research found that 75% of the therapists in her study
reported ISHs identified themselves as "different in nature from the other
alters" (p. 142). Four of the seven most common adjectival names were
"Archives, Higher Self, Floating Lady, and Angela" (p. 142), suggesting
spiritual proclivities.
Estelle's ISH, Angeline (Despine), claimed to be one of a choir of angels
and Despine seems not to have disputed the assertion. Morton Prince (1970) said that
Sally's abilities seemed greater than those from whom she arose; therefore
she was either a discrete alter personality or a spirit presence. Sally
herself maintained (late in therapy) that she was a spirit and when she was
squeezed out she would, "go back to where she came from" (p. 230). Jung
(1963) characterized Philemon as a spiritual psychagogue who "represented a
force that was not himself" (p. 183). Ka was "an earth demon, a spirit of
nature" (p. 184). Leopold (Helene Smith, Flournoy), claimed transpersonal
origins as did Tammy (Babs, Allison), The Lady in White (anon, Helen
Watkins), The Dark Ones (Toby, Mayer), The Board of Directors (Rebecca,
Mayer), Ean (Chase, Phillips), Michael (Katherine, Walton), Katherine
(Susanna, Van de Castle), Cosmos (Margaret, Ross), Sarah and Rebecca (Pam,
Ross), Jonathan (Jennifer, Ross), and Gloria (Kessler, Bryant and Shirar).
I am aware of no ISH who, when subsequently investigated, was found to be
fused with the person. Perhaps there was a functional integration. Some,
like Truddi Chase, remained unintegrated.
W. F. Prince (1926), who felt that it was his duty to cling as long as
possible to the view that Sleeping Margaret was a subliminal remnant of
dissociation, wrote that he
could not explain her presence as a dissociated fragment of Doris's mind
because of certain supranormal characteristics. She claimed to be a
protective spirit who had never lived in a body of her own upon the earth
and whose existence so far as she knew would come to an end. She did not
have the instinctive desire of "earth spirits" for continued existence. (
p. 38)
W. F. Prince listed 10 considerations that he could not account for if she
was a "dissociative remnant." His reasons indicate how carefully he
considered Sleeping Margaret's nature. They were, in brief: 12 years after
integration Sleeping Margaret had not disappeared. She was never affected
by the therapeutic treatment. She was unsuggestible. "For a considerable
time Sleeping Margaret refrained from claiming that she was a spirit, but
would occasionally tell things which as a part of the girl's mentality she
could not be expected to know and showed embarrassment and evaded reply or
made an insufficient one when asked how she knew" (p. 38). When she did
acknowledge herself to be a spirit it was not as a spirit Margaret would
have been familiar with but as a spirit who never had a body and whose
existence so far as she knew would come to an end when her special purpose
as guard of Margaret was completed. When Margaret was dazed with opium,
"Sleeping Margaret's intellect was unclouded and she calmly commented and
advised upon the situation as though she were a physician by a bedside" (p.
38). She seldom referred to occult matters, and when she did, she was
consistent. Prince remarked on the "impressiveness of the laconic, oracular
unwavering consistency through the years" (p. 39). She was always mature,
with "remarkable sagacity and prescience" that seemed to transcend the
experience and knowledge of Doris. Doris was always able to tell when
Sleeping Margaret was with her and when she was not and he found that all
the secondary personalities subtracted something from the primary
personality. Sleeping Margaret did not. In the main, W.F. Prince summarized
from one case what many other cases seem to be confirming.
If this entity is transpersonal, two questions immediately pose themselves.
First, if the ISH is a spirit or spiritual, why doesn't it cure the
dissociative responses itself? Second, which is another approach to the
first question, why does the ISH need a therapist for the healing process?
The literature poses these questions but does not answer them. An
interesting reply by The Dark Ones to Mayer, who posed this question was
"that they had only the power of argument" (1988, p. 149). Ross wrote that
ISHs "only help by knowing, not by doing" (1989, p. 114). Watkins and
Beahrs had similarly concluded that "understanding is dissociated from
power for action" (Beahrs, 1982, p. 118). M. Prince (1970), perhaps the
first to make this observation, wrote that "in normal mentation . . . they
have no volition . . . are entirely passive and have no direct control over
the subject's voluntary actions" (p. 365). I will return to this problem in
chapter 3.
What ISHs have done and, we can infer, what they may be capable of doing
can be conjectured from the literature. At one end of the spectrum are the
coconscious personality states discovered by Morton Prince, B. of B.C.A.,
and Sally of Christine Beauchamp. B.'s thoughts strongly influenced the
behavior of A. and C., and Sally was able to manipulate B I, B II and to
some extent, B IV. Morton Prince called the condition Sally could create in
the others aboulia, an ability to inhibit the will so that the person is
unable to do what she wishes. She could position her selfmates in
distressing positions and freeze them there. She could create hypnogogic
illusions such as hands missing, legs ending in a bloody stumps, gross
creatures in her food, etc. to terrify Christine. Sally, an ISH-
personality, was rather impish, even for an ISH-personality. Such devilish
behavior seems not atypical of ISHs, who work more by influence and
subtleties of intuition.
It is not unusual for an ISH just to shut off consciousness as a means of
control. Ross (1994), although he did not attribute the effect to an ISH,
stated that an alter had the "interesting ability to 'pull everyone in' . .
. put them to sleep internally and render the body catatonic" (p. 152).
Sleeping Margaret (Doris Fisher, W.F. Prince) would "pull in" Margaret. She
would "drag Margaret unwillingly into the depths" (Prince, 1916, p. 115).
Allison (1977) described the operation as "pulling the plug and causing the
alter personality to faint." W.F. Prince (1916) described the resulting
condition: "While the state lasted the body lay like a log except for
slight breathing, and if it lasted as long as ten minutes cataleptic
rigidity gradually supervened" (116).
W.F. Prince (1916) also described Sleeping Margaret's practice of "jolting
. . . producing in the consciousness of M. the hallucination of receiving a
heavy blow upon the forehead" (p. 115). This deterrent was seldom used and
later discontinued.
More often, the ISH is felt as a form of influence. Comstock (1991) wrote:
Initial communication between patient and ISH need not include a dramatic
presentation of the ISH. It may be dramatic, but more likely, the patient
will first experience the presence of the ISH as a hunch, a physical
feeling, an ordinary voice, a sudden thought, a phrase of a song, a poem,
or prayer, a picture, a memory of a scene, or a pervasive feeling of peace
or comfort. (p. 172)
ISHs may influence or create dreams. Salley (1988) reported a single case
study in which the ISH, Self, communicated with the alters almost entirely
through the creation of dreams. Sleeping Margaret influenced Doris through
dreams. Van de Castle was told by the ISH, Katherine, that "dreams are a
channel which are often used by spiritual beings to send imagery which will
facilitate spiritual awareness and personal growth" (1989, p. 101).
The last constellation of effects attributed to ISHs is paranormal
phenomena, primarily telepathy but sometimes including clairvoyance and
telekinesis. In the doubled consciousness cases of the magnetizers,
telepathy was commonly attributed to the rapport between magnetizer and
somnambulist. Often the somnambulist could read the magnetizer's mind.
Puysegur said of Victor:
I do not need to speak to him. I think in his presence, and he hears me and
answers me. When someone comes into the room, he sees them if I want him
to; he speaks to them, saying things that I want him to say, not always
what I dictate to him, but whatever truth demands. When he wants to say
more than I believe prudent for the listener, I stop his ideas, his
sentences in the middle of a word and totally change his thought. (quoted
in Crabtree, 1993, p. 43-44)
The magnetizers reasoned that the normal consciousness operated
predominantly with the five senses, which had the effect of smothering the
sixth sense. In the somnambulistic state, the sixth sense was unfettered in
the "union of souls" (Tardy de Montravel quoted in Crabtree, 1993, p. 74).
In doubled consciousness it may be that the paranormal phenomena is a
characteristic of the second state or subliminal self; the second
state may not be a true inner helping state. In MPD, often one or some of
the alters are psychic and some are not, and there may be no clear evidence
of whether the ISH is or is not. Ean (Chase, 1987), for instance, may well
have been telepathic and telekinesic, but from the book as written one
cannot say for sure. We are told that "Twelve" was telepathic. When her
therapist asked if she read his mind, she replied, " . . . we don't read
minds, Stanley. We get right into them. We've been in yours" (p. 393).
Doris Fisher was able to read W.F. Prince's mind, " . . . it was goin'
through your mind like a p'rade" (W.F. Prince, 1926, p. 21), but Prince
doesn't mention that quality about Sleeping Margaret while Doris was a
multiple. Other observers did report paranormal phenomena linked to
Sleeping Margaret.
Jung (1902/1957) reported thought-reading by Ivenes/S.W. His explanation
was to quote Binet's calculation that "the unconscious sensibility of a
hysterical patient is at certain moments fifty times more acute than that
of a normal person" (pp. 80-81). He also reported that "at the beginning of
many seances, the glass was allowed to move by itself" (p. 30). This he did
not explain.
Mayer (1988) felt that the Dark Ones read his mind (p. 148). Van de Castle
(1989) was amazed that Katherine (Susanna) "apparently . . . has total
awareness of every facet of my life" (p. 100). He also described
psychokinetic phenomena initiated by Katherine. Other psychokinetic
phenomena have also been reported. Flournoy wrote that Helene produced
apports, which are, Flournoy (1900) wrote, "the arrival of exterior objects
in a closed space, often coming from a considerable distance . . . (p.
375). He did not witness them, but others of indisputable repute had
observed their coming. As of 1900, they were collected in a museum in
Geneva.
In midwinter roses showered upon the table, handfuls of violets, pinks,
white lilacs, etc., also green branches; among other things there was an
ivy leaf having engraved upon it in letters, as though by a punching-
machine, the name of one of the principal disincarnate spirits at play.
Again, at the tropical and Chinese visions sea-shells were obtained that
were still shining and covered with sand, Chinese coins, a little vase
containing water, in which there was a superb rose, etc. (p. 378)
Katherine, in Katherine, It's Time (Castle & Bechtel, 1989), was frequently
given sea-shells like calling cards by Michael, her ISH. She had jars
filled with sea shell from his visits. Foreshadowing the integration dance
of the farandola, she was given a string of translucent pods and sea shells
in a necklace still wet from the sea. Mary Magdalene, the ISH of the nun,
Jeanne Fery, announced her presence and gave instructions to the Archbishop
in a written document that appeared in Jeanne's mouth when she emerged from
being plunged in holy water to cure her malady.
The last feature of multiplicity perhaps connected with the ISH and
certainly associated with the doubled consciousness reported by the
magnetizers is the rapport that is constellated between
somnambulist/magnetizer and the patient/therapist. Ellenberger (1970),
discussing psychiatric healers from Puysegur to Janet, noted that "whatever
the psychotherapeutic procedure, it showed the same common basic feature:
the presence and utilization of the rapport" (p. 152). In this summary let
it be enough to point out that in many of the cases cited the rapport was
profound. In some cases (Flournoy and Helene Smith, Breuer and Anna O.),
the outcome was unfortunate when the rapport was abruptly broken off
(Breuer) or misused (Flournoy). In other cases (W.F. Prince and Fisher, M.
Prince and Beauchamp, M. Prince and B.C.A., Sybil and Wilber, Kessler and
Bryant), the consequences were satisfying.
Puysegur's rapport with Victor Race is prototypical of the rapport the
magnetizers and the early psychical researchers Janet, Myers, and Flournoy
reported when the subliminal or somnambulant self was out. The magnetizers
"understood that the rapport was the central phenomenon in magnetism and
somnambulism and that its influence extended far beyond
the actual seance" (Ellenberger, 1970, p. 76). The rapport and doubled
consciousness constellated the paranormal phenomena, telepathy and
clairvoyance, especially the sensitivity to diagnose the illness of self
and others. In the altered state the somnambulant might prescribe
treatment, and predict the course of the illness and the time of cure.
Puysegur was first to use the rapport as psychological treatment. He
introduced the concept of a pathogenic rapport. He was the first to observe
that as the patient got well, the rapport decreased. His cure of Alexandre
was, Puysegur thought, a procedure that interrupted a toxic rapport between
Alexandre and his mother, transferred the rapport to himself and then
dissolving the rapport and freeing Alexandre. Despine's cure of Estelle was
a like case of separating Estelle from a toxic rapport with her mother.
Janet elaborated a theory of rapport and developed a therapeutic protocol
of first taking complete command of the patient's mind and then teaching
the patient to live without the therapist (Ellenberger, 1970, p. 155).
Comstock (1991), in her comprehensive article on the inner self helper,
described conscious and unconscious contact and communication between ISH
and patient in a style analogous to the rapport between the therapist and
patient. She wrote, "Communication with the ISH can occur verbally, but can
occur non-verbally through intuition, a hunch, a felt sense of knowing,
projection, projective identification, parallel processing, or any other
form of patient unconscious to therapist unconscious communication" (p.
172). She proposed that "the therapist can help the ISH learn to help the
patient" (p. 171).
Allison (personal communication, March 21, 1993) has speculated that the
ISH packages itself to the therapist in a way that insures the best
treatment for the multiple. In a statement to the same effect, Jung
(1946/1966c), in The Pychology of the Tansference, theorized that
fascination with inner and outer subjects
denotes an unconscious identity of the ego with some unconscious figure . .
. and because of this the ego is obliged, willing and reluctant at once, to
be a party to the hierosgamos . . . . This aspect is always trying to
deliver us into the power of a partner who seems compounded of all the
qualities we have failed to realize in ourselves. (p. 318)
If the unconscious is the creative spirit, and if the ISH is viewed as
subliminal consciousness, then the subliminal consciousness may be an
aspect of the unrealized potential and the rapport may be an elegant
instantiation and resonance of inner and outer psychic processes,
(subliminal consciousness with quotidian consciousness, patient with
therapist) that is needed to heal the fissuring of the psyche.
The ISH and the ISH-personality are not the flower of personality however
much they acquire sentience and actuality. While they can encourage and
support the creative assertions of consciousness that are personality,
constitutionally they appear to be from a different dimension of the
psyche. At the conclusion of therapy most coconscious personifications
recede as the healthy personality emerges. For some ISH-personalities who
assumed a measure of executive control and expressive existence, the
dissolving rapport with the doctor and the waning usefulness as a
personality is understandably regrettable. The interaction and embodiment
confers a quality of distinctiveness and a measure of effectiveness not
inherent to the subliminal state. For instance, Sally, the impish ISH-
personality of Christine Beauchamp, for all of her defiance and
mischievousness, valued the rapport between herself and her doctor, Morton
Prince. She assisted and resisted the process of therapy that would, as she
put it, send her back to where she came from. Sally's distress about being
dismissed from personality and awareness was evident in her complaint when
Prince (1969) said she was "pathological . . . and had no analogy in normal
life" (p. 153). Knowing he wanted to squeeze her out, to send her back
where she came from, she pleaded with him to reconsider.
When I've written out the nights for you are you going to drop me and just
have C. all the time? Isn't there going to be anything else you want me to do? I
think I'd rather do psychological things than never, never talk to you.
(Prince, 1969, p. 56)
When the splitting and separateness ends, the rapport diminishes. The
waning rapport is a consequence of integration. Both Puysegur and Janet had
observed that the intensity of the rapport diminished with improved mental
health. In Christine’s case, Sally’s complete disappearance may have been a
consequence of Prince’s uncertainty about what role Sally, “who had no
analogy in normal life,” might play in Christine’s world. While the ISH
recedes into the margins of the mind upon integration, theoretically, it
does not cease to exist.
A decisive question for a person, divided or whole, is whether the person
is related to something transpersonal--something infinite--and whether the
infinite universe is friendly. The ISH is an experience of a positive
answer. Dialogue with a manifestation of the subliminal consciousness, the
inner self, or as some would have it, an angel, awakens the quotidian
consciousness to a more encompassing perspective and a capacity for
cohesiveness and unity. This particular dialogue and rapport was created
between the doctor, priest or therapist and the patient in the stories
related above. The rapport is part of that experience. Carl Jung
(1946/1966c), emphasizing that psychological healing and wholeness takes
place in a genuine encounter between two human beings, wrote:
The unrelated human being lacks wholeness, for he can achieve wholeness
only through the soul, and the soul cannot exist without its other side,
which is always found in a "You." Wholeness is a combination of I and You,
and these show themselves to be part of a transcendent unity whose nature
can only be grasped symbolically, as in symbols of the rotundum, the rose,
the wheel, or the coniunctio Solis et Lunae. (pp. 244-245)
Psychological healing occurs in an alliance between people. In
relationship, in being known and named and personified, the inner self
acquires distinctiveness and amplification. Making it real makes it
effective. To be in sentient connection with the other and with the inner
self is psychotherapy. Healing the split is the drama of soul-making.
Coconsciousness and the ISH seek incarnation in consciousness even as
consciousness is enriched by coconscious prehensions. The one comes into
being through the other. The soul, Jung (1946/1966c) wrote, "is a function
of relationship" (p. 267). The elements that are out of awareness press for
incarnation according to their qualities. Through the ISH as
personification of the multiple's capacity for objectivity, wholeness, and
creative inspiration, the doctor and patient collaborate at the subliminal
level of the soul.
Table 2.
Traits of the ISH
CHARACTERISTIC
1
2
3
4
5a
5b
6
7
Extraordinary memory
Y
?
?
Y
N
N
Y
Y!
Greater ability to observe and comprehend than host personality
Y
Y
Y
Y
Y
Y
Y
Y
Objective, rational, intellectual
Y
Y
Y
Y
N
y
Y
Y
Calm, psychologically mature
Y
Y
Y
Y
N
Y
Y
Y
Continuous awareness
?
?
?
Y
Y
Y
?
Y
Seen as different by other alters
Y
D
Y
Y
Dbl. con.
?
Y
Could influence or moderate other alters
Y
D
?
Y
Dbl. con.
Y
Y
Resistant to influence, held opinions in conflict with therapist and other
alters
Y
Y
Y
Y
?
?
Y!
Y
Therapist claimed useful
Y
Y
Y
Y
Y
Y
y
Y
Prescribed treatment
Y!
Y
Y!
Y!
N
N
Y
Y
Remained after integration
?
NI
?
?
NI
NI
NI
Y
Claimed to be a spirit
Y
N
N
N
N
N
Y
Y
Evidence of clairvoyance or telepathy
Y
Y
Y
Y
Y
Y
Y
Y
Evidence of telekinesis and/or apports
Y
Y
N
N
N
N
Y
N
Rapport
Y
Y
Y
Y
?
?
Y
Y
ISH - Patient Therapist Date Y = yes; N = no
1. Mary Magdalene / J. Fery The Archbishop 1584 NI = never integrated
2. ??? / Victor Race Puysegur (1784)
3. Angeline / Estelle Despine (1836) ? = insufficient data
4. Observer brain / Anna O. Breuer 1882
5a. Twoey / Alma Z Mason 1893 ! = a cardinal trait
5b. The Boy / Alma Z Mason 1893
6. Leopold / H. Smith Flournoy (1900) (xxxx) = date of publication
7. Sleeping Margaret / Fisher W. F. Prince 1911 xxxx = date of initiating
therapy
Traits of the ISH (continued)
CHARACTERISTIC
8
9
10
11
12
13
14
15
Extraordinary memory
?
Y
Y
Y
Y
Y!
y
Y!
Greater ability to observe and comprehend than host personality
Y
Y
Y
Y
Y
Y!
Y
Y!
Objective, rational, intellectual
Y
Y
Y
Y
Y
Y!
Y
Y!
Calm, psychologically mature
Y
Y
Y
Y
Y
Y!
Y
Y!
Continuous awareness
?
Y
Y
Y
?
?
y
?
Seen as different by other alters
D
Y
Y
Y
Y
Y!
Y
?
Could influence or moderate other alters
D
Y
Y
Y
Y
Y!
Y
?
Resistant to influence, held opinions in conflict with therapist and other
alters
Y
Y
Y
Y
Y
Y!
Y
Y!
Therapist claims useful
Y
Y
Y
Y
Y
Y!
Y
Y!
Prescribed treatment
N
N
N
N
N
Y!
Y!
Y!
Remained after integration
?
Y
Y
?
?
Y!
Y
?
Claimed to be a spirit
N
Y
Y
N
Y
Y!
Y
Y!
Evidence of clairvoyance or telepathy
N
Y
Y
Y
?
Y!
?
Y!
Evidence of telekinesis and/or apports
N
N
N
N
?
N
Y
Y!
Rapport
N
Y
Y
Y
Y
Y!
Y
Y!
ISH - Patient Therapist - Date of publication
8. Brown / Miss Damon M. Erickson (1939)
9. Janette / Karen Allison (1980)
10. Tammy / Babs Allison (1980)
11. Sis. Jeanine / Andrea Bliss (1985)
12. Dark Ones / Toby Mayer (1988)
13. Ean / Truddi Chase Phillips (1987)
14. Michael / Katherine Walton (1989)
15. Katherine / Susanna Van de Castle (1989)
Traits of the ISH (continued)
CHARACTERISTIC
16
17
18
19
Extraordinary memory
?
Y
Y
Y!
Greater ability to observe and comprehend than host
Y
Y
Y
Y!
Objective, rational, intellectual
Y
Y
?
Y!
Calm, psychologically mature
Y
Y
Y
Y!
Continuous awareness
Y
Y
?
Y!
Seen as different by other alters
Y
Y
Y
Y!
Could influence or moderate other alters
?
?
Y
Y!
Resistant to influence, held opinions in conflict with therapist and other
alters
Y
Y
?
Y!
Therapist claimed useful
Y
Y
Y
Y!
Prescribed treatment
?
Y
?
Y!
Remained after integration
Y
Y
Y
Y!
Claimed to be a spirit
Y
Y
Y
Y
Evidence of clairvoyance or telepathy
?
?
?
Y!
Evidence of telekinesis and/or apports
?
?
?
N
Rapport
Y
Y
?
Y!
ISH - Patient Therapist - Date of Publication
16. The Board of Directors / Rebecca Mayer (1991)
17. Gloria / Kessler Bryant, Shirar (1992)
18. Sarah, Rebeccah / Pam Ross (1994)
19. Becky / anon Allison (1995)
Table 3. Traits of the Coconscious Subliminal State Assuming Personality
CHARACTERISTIC
1
2
3
4
5
6
7
8
9
10
Extraordinary memory
y
y
y
y
?
Y!
Y!
?
Y!
Y
Greater ability to observe and comprehend than host personality
Y!
Y
Y
y
Y
Y
Y!
Y
Y
Y
Objective, rational, intellectual
Y
?
?
N
?
N
Y
Y
Y
Y
Calm, psychologically mature
Y
Y
y
Y
y
y
Y
Y
y
Y
Ultimately remained in 2nd state
N
N
Y
Y
Y
N
N
N
N
N
Seen as different by other alters
Doubled consciousness
Y
Dbl. consciousness
Y
Could influence or moderate other alters
Doubled consciousness
Y!
Dbl. consciousness
Y
Resistant to influence, held opinions in conflict with therapist and other
alters
Y
?
?
Y
Y
Y!
Y
?
?
Y
Therapist claimed useful
Y!
Y
na
?
?
y
?
?
Y
?
Prescribed treatment
Y!
Y!
na
N
N
N
N
?
N
N
Ultimately became the dominant personality
N
N
Y
Y
?
N
N
N
N
N
Claimed to be a spirit
N
N
N
N
N
Y
N
Y
N
N
Evidence of clairvoyance or telepathy
Y
Y
?
N
N
N
Y
Y
N
N
Evidence of telekinesis and/or apports
N
N
N
N
N
N
N
?
N
N
Rapport
Y!
Y!
na
N
N
Y
N
N
Y
Y
Subliminal State - Patient Therapist Date
1. ???/Victor Race Puysegur 1784 Doubled consciousness ISH-personality
2. ???/Alexandre Hebert Puysegur 178- Doubled consciousness
3. ???/Mary Reynolds no therapist 1836 Doubled consciousness
4. ???/Felida X. Azam 1858 Doubled consciousness
5. Blanche II/Blanche Jules Janet 187- Doubled consciousness
6. Sally/Beauchamp M. Prince 1898 ISH-personality
7. ???/Rev. Hanna Sidis (1904) Doubled consciousness ISH-personality
8. Spanish Maria/Oliver Cory (1919) Doubled consciousness
9. B./B.C.A. M. Prince (1926) Doubled consciousness ISH-personality
10. Vicky/Sybil Wilber (1973) ISH-personality
(xxxx) = date of publication; xxxx = date of initiating therapy
Table 4.
Characterizations of the Coconscious Observer State or ISH
Altrocchi Inner Self Helper
Calm, super-rational, organized, rather limited affect. Claim to have all
the memories and work to keep system organized and prevent from spiraling
out of control. A force towards health. Most generally an ally in therapy.
Their niceness seems to limit their powers of intervention.
Suspects an ISH in every multiple. Has found an ISH-like mental state in
nonmultiple patients.
Barach Iatrogenic artifact
A reflection of the patient's dissociated wish for specialness.
Becky Formerly an Allisonian ISH.
ISHs do not have feelings and are not personality. They are intelligent
energy. ISH is the first split and creates all alter-personalities. There
are "supervisors" above/beyond the ISH. ISHs are in constant contact with
other ISHs. Distinguishes between an ISH in MPD developed before the age of
seven and an ISH-like function in nonmultiples that she calls an Essence.
ISH becomes the "Essence" of the person when charge is integrated.
Emphasised meed to be sanctioned by therapist. ISH cannot undo what it
created.
Bowman ISH or observing ego
Detached, intellectual, emotionless. Observing, intellectual splits of the
personality that represent a person who really has some ability to maintain
perspective on him/herself.
Calof Core
The architect of the system. It may influence therapy via dreams, feelings,
thoughts. May change in advanced states of therapy--it may grieve. It may
have limited energy/ability to remain in consciousness. While it exists in
its own right, therapy may potentiate it, crystalize it, coalesce it. The
form of its presentation may be a response to the demand from the
therapist.
Comstock Center Ego State
A process, place, or potential. A quality like an athletic ability. A
unifying force. May create a personality to talk through but that is not
what they are about. Presents itself as something separate from the person,
sometimes as a spirit from a past life, or an angel, or a separate part of
the person closest to God, or as a distinctive, pure, least contaminated
part of the person.
Is less emotional than other alter-personalities.
Can communicate through non-verbal, unconscious processes.
Changes in therapy.
Coons Memory trace
May be an iatrogenic artifact to please the therapist. Is not distinctly
different from other alters.
May be intact memory part dissociated from affect.
Fraser Center Ego State
A logical state of mind--possibly the first split. A reality principle. "A
state of flux that acts as the observing ego to the enormous issues of
continuity and continuity of existence, though sometimes it will influence
other ego-states, which deal with the various aspects of personhood, and
will also deal with the interactions with nature and other people"
(appendix G). Resembles Dr. Spock in Star Trek.
Is a preview of evolving personality.
Changes in therapy.
Goodwin Highly abstract, highly intellectual, more mature, more adult, with
relative deficiencies in sensation and affect.
Groesbeck ISH
An internal entity maintaining the overall survival of the organism. A
manifestation of the Self. Minimizes the destructive elements of the shadow
aspects.
Kluft Does not use lables.
Perhaps is an interactional and egosyntonic artifact. Responds to clues
from therapist. May be helpful convincing patients they have something good
inside. Is truthful, helpful, can be relied on. Is serene, rational,
affectless.
As other than ISH, can be a powerful helper personality. Finds this
phenomenon more clearly in nonmultiple patients.
Torem Center-Core
The unifying self that develops and strengthens the conscious sense of
unity, mastery, and wholeness. Preserves the logical, mature, rational, and
objective thinking. Can be a place or thing. Either same age/gender or
ageless/genderless.
Demeanor is relaxed and relatively emotionless, calm and matter-of-fact.
Wise, insightful, interested in therapeutic change.
Lacks energy or influence to initiate or maintain change.
Is fundamentally different than other alters. Changes over time as it
learns to apply knowledge. Is transpersonal in the sense that was untouched
by trauma and not distorted by reality.
J. Watkins The observer
H. Watkins May be on a continuum from little power or influence but
accurate observation to active influence with relatively less acute
observation.
A cognitive control system, neutral and objective, sees both sides of
conflicts, not emotional, may have little feeling of responsibility for the
individual.
Finds observer in nonmultiple patients
Table 5.
List of Names for Subliminal States Closely Resembling or
Equivalent to the Inner Self Helper
Name of Subliminal State Therapist(s) Who Coined the Phrase
The perfect crisis in somnambulistic state The physicians who used
magnetism
Example: The second state of Victor Race
Subliminal consciousness Frederick Myers
Coconscious State Morton Prince
Example: B of B.C.A.
Daimons Carl Jung
Fantasy figures of the unconscious
Anima/Animus and Wise Old Man
Mercurius
The Great Man
Example: Jung's personal daimons: Elijah,
Philemon, Solome, the black snake and Ka.
Also, Jung's second personality.
Memory Trace Cornelia Wilber
Example: Vicky in Sybil
Inner Self Helper Ralph Allison
Example: Becky (appendix B)
Hidden Observer Ernest Hilgard
Hypnotically elicited in university students
Observer John and Helen Watkins
Hypnotically elicited in patients
Center Ego State Christine Comstock and George Fraser
Center-Core Moshe Torem
Core David Calof
Subliminal Coconsciousness (SC) James Gunn
Chapter 5: Conclusions
The review of the literature established that the mind has a capacity for
coconsciousness. From 1584 to 1919, most of the cases of MPD described a
state of consciousness that is unmistakably and characteristically
different from the normal state of awareness and distinctly different from
alter-personalities. The literature and interviews conducted with leading
specialists in the treatment of dissociative disorders confirmed that this
coconscious observer state or ISH is often present and appears with a
stable set of unusual, hard-to-simulate characteristics. Its attributes are
so consistent that it seems to be stereotyped. It is described as astute,
objective, and rational, exhibiting a superior memory, generally
insightful, having greater emotional stability (including perhaps an
invulnerability to hypnosis and hypnotic suggestion), having a greater
alertness to and a wider recognition of events in the environment than
other ego states, and, more debatable, having a sixth sense. It does not
refer to itself as personality, and its selfmates generally acknowledge
that it is not like them. Although it cannot cure the personality, it can
help with the process. Some theorists assign the ISH/observer state a
central organizing function coordinating the activities of the other ego
states. This constellation of qualities, found in the cases of doubled
consciousness and in 50 to 80 percent of multiple states of consciousness,
suggests that the phenomenon is not an idiosyncratic production, a
delusion, or an iatrogenic artifact. Rather, it is a part of mental
organization indigenous to MPD if not to humanity in general.
Although these characteristics clearly distinguish this coconscious state
as an entity separate from other manifestations of consciousness, two or
more different states or a continuum of states may be defined by these
characteristics. One state defined by Allison is the ISH. The other state
that seems not to have all of the characteristics of the Allisonian ISH I
have called the coconscious subliminal observer. This state has also been
called the Hidden Observer, the Observer, the observing ego, and a memory
trace. Somewhere, either in one camp or another, or on a continuum between
an Allisonian ISH and a coconscious subliminal observer, lie Fraser's and
Comstock's Center Ego State, Torem's Center-Core, and Calof's Core. The
distinguishing difference, if indeed a difference exists, is that at one
pole an ISH is distinguished by a keen awareness of itself, an awareness of
The Creator, and from the beginning an ability to exert more influence over
the divided psyche. At the other pole, the subliminal observer in its
nascent form is often unaware of itself and exerts little influence over
the alters' behavior. The description varies somewhat, but whether observer
or ISH, its presentation is still distinctly unlike alter-personalities and
its impact on therapy varies no more than the uniqueness of the individual
patient. All of the above named states become more active as they are
acknowledged and utilized.
Most of those interviewed who actively work with the ISH/observer concept
thought that it served an interior organizing function. Myers, Hilgard, and
Jung had earlier proposed a similar idea. Myers (1903/1961) proposed that
the subliminal self maintained free and healthy interchange between the
psychic centers. Hilgard (1977) thought that the hidden observer was the
fraction of a central regulating mechanism "responsible for the
facilitations and inhibitions that are required to actuate the subsystems
selectively" (p. 217).
Groesbeck (appendix I), reflecting a Jungian perspective, thought that the
ISH may be a reflection or an emanation of the archetypal self. This would
be consistent with Myers' and Hilgard's observations. Such an archetypal
personality would have "the potential for integration of the total
personality . . . .The self functions as a synthesizer and mediator of
opposites within the psyche and the self [is] the prime agent in the
production of deep, awesome, 'numinous' symbols of a self-regulatory and
healing nature" (Samuels, 1985, pp. 91-92). Jung's (1921/1971) description
of the true self embraces what has been attributed to the ISH/observer's
organizational function--wisdom and an impersonal yet caring nature:
The true self is beyond all personal judgments conditioned by external
experience. . . . It is the light which pervades the world . . . . It is
love for mankind, immortal, all-knowing, good . . . . [It is] the self-
regulating function, the mediator and uniter of the opposites . . . it is
in fullest accord with the Indian idea of the "wise old man who dwells in
the heart." Or as Wang Yang-ming, the Chinese father of Japanese
philosophy, says: "In every heart there dwells a sejin (sage). Only, we do
not believe it firmly enough, and therefore the whole has remained buried."
(p. 218)
Whether the phenomenon in question is an ISH or a coconscious observer
state, clinicians agree that it has the potential to mediate subliminal
processes, holding diverse perspectives or ego states in a rational,
cohesive flux or integrative atunement. Torem and Gainer (1993) summarized
this perspective, noting that it develops and strengthens the conscious
sense of unity, mastery, and wholeness.
It is beyond the scope of this paper to firmly establish the link between
the ISH/observer and experiences of soul, but the inferences are plainly
there in the awesome and numinous experience that the presence of the ISH
has had on both patient and therapist. Further, the statement made by the
Allisonian ISH, Becky, that she is what others might call soul, strongly
suggests that the healing relationship mediated by the ISH is therapy
engaging deep levels of the psyche. It does not seem unreasonable to call
this dialectic engaging the core of the self, soul-tending.
I propose that the nascent form of the observer/ISH is not a form of
personality. Completely subliminal functioning may be pure process.
Supporting this, Comstock and Torem (appendices B and K) said that this
state was not an entity but a process and might be experienced not only as
a personification but as a potential, a thing, or a place. Comstock said,
"It is a tendency, not a person . . . .I do not believe any particular
forms are the real expression of them." Torem and Gainer (1993) wrote that
the Center-Core can be experienced as a place, or a thing
such as pure light, or an energy field. The subliminal coconscious state
may organize events and feeling through imaginal, mythopoetic, and
spontaneous processes. It may create perspectives on events that give
otherwise unrelated, senseless, and sometime tragic, destructive, and evil
events a sense of psychic orderliness and coherence. The subliminal may
foster a meta-perspective that deepens otherwise tragic and trivial events
into drama and meaning. The concluding story told by Ean in When Rabbit
Howls (Chase, 1987) which satisfyingly destroys the father-abuser and the
dance of the farandola, introduced by Michael (Castle and Bechtel, 1989)
which created so much heat that Kit was transformed, may be representative
examples of this dramatic process.
Allison (1993) and Fraser (appendix G) noted that this subliminal state may
create or interpose a False Front (Allison), or a Central Delegate
(Fraser), to protect the subliminal state of self and to interact with the
therapist. Torem and Calof suggested a similar process, without labeling
the personality factor. Most of those interviewed thought that this process
or entity could best participate in therapy if personified. Naming them
reifies them. As persons, they appear to become more effective, a point to
which I will return later. Fraser, Torem, Kluft, and Calof observed changes
in those aspects of the ISH/observer that participated in executive
consciousness over time. These changes may be a new point of equilibrium
shaped in the interaction between subliminal consciousness, the quotidian
consciousness, and the physical realities of the world.
In the summary of the literature section, I drew attention to the unusually
committed bond or rapport that frequently developed between MPD patients
and their therapists. W.F. Prince adopted Doris Fisher and said of Sleeping
Margaret (her ISH) that he would not dismiss her even if he could. Morton
Prince developed most of his psychological theory observing and in
collaboration with multiples Christine Beauchamp and B.C.A. Cornelia
Wilber, like Morton Prince, launched her career based on the psychological
principles she developed beginning with Sybil. Their relationship continued
past the therapeutic protocol of the analytic interview into a friendship
of mutual respect and psychological discovery. Ellenberger (1970), in his
history of the discovery of the unconscious, noted that "in addition to
their own personalities, the most important source of achievement for
dynamic psychiatrists lies in their relationship with their patients" (p.
891). He observed that "whatever the psychotherapeutic procedure, [the
therapeutic channel] showed the same common basic feature: the presence and
utilization of the rapport" (p. 152). His comments emphasized the rapport
as a common denominator, indeed, perhaps it is the underlying affinity upon
which healing of the dissociative psyche is founded.
Since 1973 and the Wilber/Sybil relationship-rapport, five single-case and
two multiple case-books were inspired by the therapy, discoveries, and
relationship between therapists and MPD patients. In the prologue to The
Flock (Casey, 1991), Wilson, therapist and author, summarized the effect of
the rapport for her. "It is the story of people who found each other at the
right moment in their lives and performed magic. [The story is] about two
women who changed each other and about three people who became a family"
(p. v). Therapeutic relationships between therapists and their MPD patients
has historically been profound and have led to remarkable cures and to
remarkable discoveries in psychiatry. The reciprocal influence is to be
expected.
Janet emphasized that the somnambulant state of a patient was strongly
influenced by the character and beliefs of the magnetizer/physician: "The
second personality . . . takes on the habits, manners and beliefs which
have been inspired in him, almost without knowing or intending it" (quoted
in Crabtree, 1993, p. 316). The ISH/observer seems invulnerable to
influence and persuasion. However, Janet's comment and the behavior of
Victor Race (Puysegur), Blanche Wittmann (Charcot), Helene Smith
(Flournoy), and others, suggests that the subliminal state may indeed be
influenced by the attitudes of the therapist. This may be because, as
Allison indicated, "the patient's ISH may be delivering a package that is
acceptable to the observer in the interest of the welfare of the patient"
(personal communication, March 21, 1993). The subliminal state may not be
influenced as much as adapting to the therapeutic milieu to experience an
empathetic response, an emotion so lacking in an environment spoiled by
narcissistic lack of empathy. The patient may transmute the empathetic
experience into a healthy self-esteem, a capacity to self-soothe, and a
cohesive sense of self.
Groesbeck (appendix I) and Fraser (appendix G) commented on the ISH's
propensity to withhold useful information until the therapist specifically
asks. Putnam (1989) and Calof (appendix D) noted the ISH's delphic
communication and enigmatic replies. What purpose is served by withholding
information and by enigmatic replies? Comstock (appendix E) said that
knowing a fact is less important than thinking it through and developing
perspective. The withheld information and the enigmatic replies oblige the
therapist to engage more individually and develop a soulful comprehension
of the particular dynamics. Enigmatic replies serve psyche's need to be
known, not as a fact as much as a work or an experience. Mystery and the
lure of significant discovery is a facet of the rapport.
In chapter 4, I proposed that one of the problems of people with MPD is
that they are unable to use transitional space, a term I borrowed from D.W.
Winnicott. This imaginal concept has affinities to Jung's transcendent
function. Like the joining of alter-personality and ISH, Jung (1921/1971)
conceptualized the transcendent function as the "combined function of
conscious and unconscious elements" (p. 115). He saw it as a "living form .
. . [that is] constellated fantasy material containing images of the
psychological development of the individuality in its successive states--a
sort of preliminary sketch or representation of the onward way between the
opposites" (p. 115). Although the multiple often is gifted with an ability
to access this creative space, the overwhelming demands of the abuser
arrest the multiples' ability to play in transitional space. What should be
playful products of fantasy become instead the fabrication and
concretization of alters, False Fronts (Allison), or False Selves
(Winnicott). A multiples' ability for imaginative play is tinged by fear
and/or is interrupted due to the demands of another. The capacity to freely
imagine is stunted. The as-if, independent, and changeable attitude natural
to being in transitional space becomes adapted and compliant with the
intrusions of the abuser. Transitional space is spoiled by the presumptuous
desires and demands of an environment or of an abuser or mother (whoever
performs the mothering function) who has no empathetic ability to
understand the child's developmental needs. The multiple-to-be cannot trust
the environment enough to play in the imaginal realm of
transitional space.
The process of rectifying the loss of transitional space may be begun in
dialogue with the deeper, most profound levels of fantasy, with the core of
the self, with the least known and the least knowable, and hence
potentially the most fanciful: the ISH/observer. Personifying the
relationship makes it personal and appealing. It evokes trust as well as
mysterious awe and trepidation. Perhaps we make them like us because they
are us. Jung (1921/1971) wrote of the fantasy figures: "It is not we who
personify them, they have a personal nature from the beginning" (p. 42).
Torem, Kluft, Fraser, Calof, and Altrocchi emphasized acknowledging,
instructing, and working with the ISH/observer. This serves a twofold
benefit. At one level it models an interactive dialogue for the patient who
has difficulty turning inward to work out answers. On another level, it
strengthens the core of self. Calof (appendix D) said, "The more you seek
the Core the stronger it gets." Fraser (appendix G) commented, "It
certainly becomes much more lively--much more interactive. And much more
accepting of itself as part of the system. It certainly blossoms over the
therapy time." Becky (appendix B) said that the ISH "has to be sanctioned
by the therapist."
At a deeper level, dialogue with the ISH engages the imaginal. If dialogue
with alter-personalities is fiction made too literal, dialogue with ISHs
restores the imaginal, interpreting what we literally see or hear as
psychical, divine, an angel, or an imaginal guest. Further, the numinosum
of the event deepens the experience. Its presence is often experienced as
"metaphysical, spiritual . . . and/or mystical" (Bruce, 1993, p. 87). The
phenomenon is knowledgable, stimulating, and soulful. If the therapist can
accept the patient at the level of the ISH, then the patient feels deeply
understood. Mary Watkins (1986) in Invisible Guests, wrote:
Instead of the real and the imaginal being opposed as the imaginal
distorts, condenses, rearranges and negates the real, it is thought that
through the imaginal the truer nature of the real is manifested . . .
.Dialogues with the "Angels" of imaginal reality, far from being
symptomatic of pathology, are understood as teaching one to hear the events
of the everyday symbolically and metaphorically. (p. 75)
Expressing doubt damages the treatment alliance/rapport. When the ISH is
disbelieved, it often disappears. Its primary influence is by agreement,
affinity, and fact. Its constitution appears to be both mythopoetic and
objective, a conflict only possible outside normal consciousness.
It seems to be a psychological principle that the ISH/observer only
demonstrates and utilizes the power that is acknowledged or will shortly
come to be acknowledged. The possibilities fermenting in the margins of the
mind cannot come to fruition until the correct attitude and knowledgeable
perspective combine to make these realizations possible. The attitude,
experience, and opinions of the therapist probably have a greater effect on
the character and outcome of dissociative disorders than on any other
psychological disturbance. As one observer/ISH wrote to me, "The soul only
demonstrates and utilizes the power which is acknowledged. The more a soul
is recognized, validated, nurtured, embraced, even integrated, the more its
wisdom and power are evident and manifested to the individual" (anonymous,
personal communication, 1994). The unknowable psyche is real. From the
psychological evidence, in psyche's shadows are the solutions, if there are
any, to the dilemma of divided consciousness. Admission to those secrets is
apparently solicited by our belief in their existence and our respect for
their reality.
Areas for further investigation
Clearly establishing the observer/ISH as a separate psychological function
from alter-personalities opens the door to other areas of investigation. If
the ISH is not an artifact and not a whim of personality, some radical
definitions and explanations of its function can be more seriously
considered. Although it is currently a little-explored state and associated
with psychopathology, it may be a normal part of psychological functioning.
Altrocchi, Calof, Kluft, and Torem, (appendices A, D, J, K,) said that the
ISH is not restricted to MPD. According to Kluft and Torem, the
precondition for this phenomenon to appear was the patient's ability to
dissociate and to be easily hypnotized. Supporting this conclusion are
Hilgard's (1977) Hidden Observer experiments, which were performed with
university students selected for their high hypnotizable quotient. If this
subliminal phenomenon is not limited to MPD, it may play a role in other
psychopathology. It may also play a role in normal psychological
development.
How necessary is it to recognize the observer/ISH in therapy for whatever
power it has to be utilized for the benefit of the patient? How effective
can the observer/ISH be when two or three (observer/ISH and therapist;
observer/ISH, patient, and therapist) are working together? Research is
being conducted in this area by Jan Hizar-Jorgensen and Rob Jorgensen
(1994). Their findings indicate that tasks undertaken in collaboration with
the ISH have a more certain and longer-lasting result.
This paper has shown that the observer/ISH is an entity and not an artifact
created to please the therapist. Given that the observer/ISH is a
preexisting mental function, is there something about the therapist that
invites or constellates the appearance of the observer/ISH? Does the
therapist influence the character of the observer/ISH? To what extent is
the observer/ISH iatrogenic? Torem (appendix K) said that "creating these
Centers is like influencing the patient to be more functional, more
adaptive, more mature in their day-to-day living. . . . Of course it's
iatrogenic. That's what the essence of therapy is about."
Bowman (appendix C) thought that the therapist and the transference
influenced the presentation of the ISH/Center Ego State, depending on the
capacity of the patient to respond. Kluft (appendix J) noted that the idea
that the ISH may resonate with the style of the therapist is another
version of the maxim that "Jungian patients have Jungian dreams and
Freudian patients have Freudian dreams." In such a manner Becky (appendix
B) may
have been influenced by Allison to be or talk about Allisonian ISHs. The
observations of Torem, Fraser, Kluft, and Calof noting the changes of the
observer/ISH in therapy also indicate some sort of core transformational
process. These changes are apparent, but how can we measure how much they
change in the gestation period prior to or at the moment before the first
contact? Regardless of their imperturbable, intellectual presentation, it
is hardly imaginable that as they affect the therapist and therapy, they
remain unaffected.
Is the ISH the stuff of quantum psychology? The quantum physicists
Heisenberg and Bohm theorized that measuring an attribute actively
transforms what is really there - quantumstuff - into some form compatible
with ordinary experience. Measuring one attribute accurately obscures
accurate knowledge of its paired attribute. Heisenberg measured
position/momentum. Bohm theorized about electrons and “ordinary objects”
and demonstrated that electrons change their attributes (are they a wave or
a particle?), depending upon what or how they are measured. The attribute
is determined by the observer. Quantum logicians view incompatible
attributes (think of the saintly alter vs the prostitues), as a quantum
fact: a new form of reasoning is needed so that the conflicting attributes
appear perfectly natural. The question I have asked in this dissertation:
Is the coconscious self an Angel and transpersonal or only an dissociated
ego state with a need to be special. For some therapists it appears in many
of their patients. Other equally proficient therapists have never
encountered this radically different self. Is it indeed a product, an
iatrogenic artifact of the observer-therapist? Like quantumstuff, does
observing it create it or bring it into being?
According to quantum physics, there is no deep reality in the same sense as
phenomenal facts are real. The unmeasured quantum world is a world of
potentialities or possibilities that achieves full reality status during
the act of observation. In quantum world psychology, the multitude of
possibilities inherent to psyche achieve reality status in enactment. When
one quantum possibility is singled out by intention and behavior the event
of measuring collapses the wave function and quantum potentia (anything can
happen) is transformed into ordinary experience (one thing happens) by the
observation. Awareness, as measurement, collapses the wave function of
infinite possibilities and the phenomenal world is changed. Conscious
enactment creates reality. In this case, does the subliminal observer come
into being because the therapist knows potential for it to exist? Does the
individual observer/ISH become what it is out of infinite quantumstuff
possibilities, directed by the interpretation of events, the personal
psychology, the abilities and fantasies of the patient, and the personality
of the therapist?
Another correspondence of quantum psychology to quantum physics may be the
observer's great capacity to know and general inability to act. Quantum
attributes always come in pairs. Knowing and being/acting may be a quantum
pairing. Bohm's theory of quantum reality states that awareness of one
paired attribute necessarily changes or obscures the other attribute. If
knowing and being are paired attributes, Bohm's theory of quantum reality
applied to observer/ISH potentia means that accurate, absolutely objective
observation obscures, reduces, or denies the ability to be and to act.
Beahrs, John Watkins and Jung noted that the coconscious subliminal
awareness was usually dissociated from an ability to act. There is one
exception to the quantum either-or choice of observing or knowing, acting
or being, that is . Creative awareness, joining personality/being with
transpersonal/knowing, may not only select events but also prescribe
events, and join objective observation with being. Creative awareness may
unite consciousness with the unconscious. It does draw the observer/ISH
into dialogue with ego-personality. The quantum physicist, Von Neumann,
argued that human consciousness creates reality. Jung said that the psyche
created reality every day. Pairing ego-consciousness with transpersonal,
objective knowing, may direct nature and unite polarized aspects
(being/knowing, saint/sinner, an alter with its shadow opposite) with
subtlety, sophistication and purpose -- initiating a quantum jump (as
postulated by Von Neumann), previously unimagined. Unimagined but perhaps
present as the numinous, purposeful factor anticipating the future and
infusing events with meaning and coherence.
Observation of a quantum pair defines one attribute while obscuring the
other, and it is also a link between them. A higher order of observation,
creative consciousness/imaginal consciousness such as occurs in
transitional space, may change the rules and may unite the pair in
consciousness, thereby creating a quantum jump, (a sudden change in the
rules that influence single events), and a new objectivity. Creative
consciousness may be conscious participation of creative ego-consciousness
with the objective observer/ISH, and embodying that knowing as a tangible
experience, an irreversible event. Therapeutic dialogue with the observer
may be a creative/imaginal event of consciousness, allowing the pure and
unformed potentia of the observer to embody some aspects of its knowing as
the cognitive glue that bridges the opposition of alters and links the
seeming incompatibility of the quality of consciousness with the quality of
subliminal mentation.
Further, Bell's theorem of interconnectedness, that all systems that have
once interacted are joined in a manner that is unmediated, unmitigated, and
immediate, gives Becky’s statement some credibility. Becky (appendix B)
stated that when Allison came up with the acronym ISH it went around her
society like wildfire. Quantum world psychology indicates that each
situation is a personal realization but influenced by other interpretations
elsewhere. The influences are immediate and also go backward in time. Some
therapists have observed that when the patient was asked early in therapy
if they had a part like the ISH the patient said no. However, after
identifying an ISH, the patient says that the ISH had been part of them
forever. This restructuring of the past is completely in keeping with
quantum reality. It is also explained by dissociative dynamics and memory
theories. This curiosity resembling behavior predicted by quantum theory is
included here because it whets my imagination and possibly it will be a
point of departure for someone else.
Could the ISH represent itself as an animal? If the ISH is a process and
can be imagined as a place or a feeling, (Comstock, appendix E; Torem,
appendix K) its manifestation as an animal is not unreasonable. Some
research supports this possibility (Hizar-Jorgensen & Jorgensen, 1994). I
have treated one case of MPD where a naturalistic ISH-like helping force
appeared to the other personalities as a panther. There was no reflection
or deliberation about its intervention. Things just happened. If the ISH is
a representation of the Jungian Self (Groesbeck, appendix I), Jung's
(1956/1970b) comment that "the animal is the symbolic carrier of the Self"
(p. 214)
is worth noting. The animal symbolizes wholeness buried in profound
unconsciousness.
Is the ISH the first split? Its world view appears to be more objective and
reality oriented than most, if not all of the alter-personalities. Does it
represent the reality principle? The reality principle may not be the best
description of this function. Perhaps insight or subliminal-sight would
better describe the relationship between the two states of consciousness
where the subliminal can see and remember more and calculate with more
precision than the more focused and restricted quotidian consciousness of
the alter-personalities. In either case, Winnicott (1971) observed that the
child's development of reality testing, the basis for the reality
principle, depended on a capacity to use objects which cannot be developed
without an ability to create transitional objects. In chapter 4, I
suggested that the multiple had difficulty creating transitional space and
transitional objects, which would extrapolate to considerable difficulty
testing reality. Fraser (appendix G) and Allison (appendix B) both thought
that the Center Ego State or ISH was the first split of MPD. Becky
(appendix B) said that the ISH created all of the other alter-
personalities. Fraser thought the split separated the intellectual reality
principle from the rest of the personality system. If the observer/ISH is
dissociated from the development of the alter-personalities, this would
account for the observation that a multiple often does not seem to learn
from experience (Putnam, 1989, p. 85). If much of the analytical ability is
out of awareness, the personality system's ability to assess and learn is
lost. Another indication that the ISH may be the first split is that the
doubled consciousness of the magnetizers and the early cases of MPD
probably represented a division between the quotidian consciousness and
either an ISH or a delegate of the ISH. Further research may clarify what
processes are represented by the ISH and whether the ISH may indeed be the
original split.
Is the ISH/observer state potentially telepathic, clairvoyant, and able to
move objects at a distance? Many psychological investigators have thought
this was possible. Myers (1961) thought that the subliminal secondary self
was telepathic and able to communicate with transpersonal entities. Dessoir
thought that the underconsciousness presided over the powers of telepathy
and clairvoyance. Even earlier, the magnetizers frequently reported that in
the somnambulant state, the patient was in telepathic and kinesthetic
rapport with the physician. In the somnambulant state, patients could often
diagnose their own illnesses, diagnose the illnesses of others with whom
they were put in rapport, prescribe treatment, and predict the course of
the illness and time of cure. To note just a few of the better documented
cases, Puysegur (Crabtree, 1993) discovered that both Victor Race and
Alexandre Hebert were telepathic and clairvoyant when in the second state.
Flournoy (1900) described Helene Smith/Leopold's ability to diagnose her
own illness and predict the time of cure. She was also able to find lost
objects and reputable people said she produced apports. W.F. Prince was
convinced that Doris Fisher/Sleeping Margaret was psychic, and he concluded
this 11 years after her integration. Alma Z. and Rev. Hanna demonstrated
clairvoyance. More recently, Truddi Chase and Kit Castle wrote about the
paranormal manifestations associated with their MPD and Van de Castle wrote
about the ISH Katherine's many paranormal abilities, including a prescient
awareness of all manner of personal things about him.
Ross (1994) has noted that "the ability to dissociate and the ability to
have extrasensory experiences are closely linked" (p. 134). Calof, Fraser,
Groesbeck, and Kluft (appendices D, G, I and J) described or alluded to
unusual psychic experiences with their MPD patients. Except for Calof,
these experiences do not directly suggest that the ISH/observer is the
conduit for extrasensory and paranormal phenomena, but the ISH/observer is
the state that, when pressed, often acknowledges paranormal ability.
This paper clearly establishes that there is a singular phenomenon or
entity quite different from the other ego states and that, except for
imitations, impostors or delegated ambassadors of the thing itself, this
phenomenon does exist. It is not clear, however, whether there is both an
ISH and an observer or whether the ISH and observer are on a continuum. Is
the ISH from its inception a conscious helping state and the subliminal
observer, who is often not aware of itself, some aspect of subliminal
organization never intended to function in executive consciousness? Is
there just one entity, the difference being its awareness of itself and its
participation in the world? Torem (appendix K) noted that the therapeutic
relationship was the Center-Core's first relationship. Is the subliminal
observer state a potential ISH that has not been awakened by a collegial
relationship?
Finally, what is the observer/ISH? Is it simply an ego state, the essence
of which is the logical part of the person? (Fraser, appendix G; Goodwin,
appendix H). Is it that part of the personality system that turned away
from the trauma, that is serene and rational and simply the most stoic of
the alters? Is it an artifactual reflection of the therapist or a jointly
created phenomenon of the therapeutic alliance? Is it the essence of the
personality, a prototype of what the person may become as described in
Allison and Becky's statement about the Essence/ISH (appendix B)? Could it
be a manifestation of core of the person, beyond personality, like the
archetypal Self (Groesbeck, appendix I)? Could some inner helpers be
transpersonal, angels perhaps? Could the observer/ISH be a prefiguration of
soul, waiting, in some instances, with as little consciousness about itself
as the quotidian consciousness has few experiences of soul? And if the
essence of the inner helper is soul, is it constellated in the rapport
between therapist and patient? If so, is this an indication that some
psychotherapy with multiples is indeed what the name implies, therapy of
psyche/soul and soul-tending?
My examination of these issues leads me to believe that the ISH phenomenon
is subliminal awareness that appears as an organizing and unifying entity
when a person is splintered by emotional trauma. The ISH appears to be a
more active and self-aware development of the coconscious observer state.
The individual characteristics of this phenomenon and whether it presents
as ISH or coconscious observer seems to be dependent on (a) the unconscious
material needing to be organized by the observer/ISH, (b) the rational and
imaginative capacity of the person, and (c) the environmental milieu,
including both its psycho-social traditions and its representative, the
therapist.
The ISH appears to be a subliminal consciousness reflecting wholeness in
potentia and made personality by either a relationship or rare
interpersonal insight and personification. It is certainly transpersonal in
the sense that it transcends the quotidian personality and in the sense
that its deepest roots are in psyche beyond anything
ego-consciousness can be aware of. With its center in a supraordinate
layer of the self, the ISH is an anticipation of wholeness and an
experience of meaning and order. The ISH (or ISHs) is not a monadic entity
or a center of the psyche; rather, it reflects to the multiply-fragmented
patient the assurance that all "personalities" in one body are many
perspectives of one mind. The sense of unity is inferred by the ISH and the
therapist's vision and work towards integration and the rapport's
singularity and depth of experience. The rapport and ISH-therapist work
give reality and substance to the vision of the unifying, creative spirit
of the self. The vision and reasoning of the observer/ISH bring mastery,
meaning, and the possibility of a wider and more fully realized
consciousness to a personality divided against itself.