CHAPTER VII
THE INSTINCTS
We have already considered the mind as a tank divided into compartments by sieves of varying diameters of mesh, let us now consider the currents that move in the water that fills the tank. We may diagrammatically conceive the inflow as taking place through one main channel into the subconscious, and there dividing into three streams. This main channel of energy, which supplies the motive power of all living creatures, has been called by many names: libido, horme, élan vitale, and bio-urge; an adequate English equivalent is the thrust of life.
This stream of psychic energy becomes specialised in the individual into divergent currents, which we call the three great instincts. The first of these is the SELF-PRESERVATION INSTINCT. Under this heading may be gathered up all the activities which are motived by (1) the Will to Live, or Self-Maintenance, and, (2) the Will to Live more Fully, or Self-Aggrandisement.
The second great instinct is that of REPRODUCTION, or SEX, whose function it is to secure race preservation. Through this channel tends to go the surplus of energy left over after the demands of self-maintenance have been fulfilled.
The third great instinct is the SOCIAL or HERD INSTINCT, by which term we designate that system of innate tendencies and capacities which enables us to co-operate with our fellows and lead a social life, with all its advantages and disadvantages.
Some animals, however, do not have this third instinct, but lead solitary lives, acknowledging no ties save those of mate and offspring; but the more highly evolved types, including man, have developed this great specialisation of psychic energy which enables them to lead a social life.
These three great instincts act and react on each other in the hidden field of subconscious, and build up social organisation and individual character.
In order to understand the workings of the instincts, however, it must be clearly realised that they are universal and not personal in their scope; the survival or suffering of the unit are not considered in the scheme of things, it is the race that counts.
If we regard the instincts as subserving the welfare of the individual only, we form a concept which cannot fail to lead us astray when we seek to put our conclusions to a practical application. The workings of instinct must be viewed from the standpoint of evolutionary progress, not individual well-being. This is the point of view from which Nature frames her schemes, and we can only hope to understand her ways if we occupy her standpoint.
To regard man as actuated by reason is a hopeless error. Instinct forms the mainspring of his action, and reason is used to carry out the promptings of instinct. It must be remembered, however, that instinct does not function in crude physical forms only. Man possesses emotions and intellect as well as a body, and upon each plane of his being the instincts express themselves appropriately, functioning emotionally and intellectually as well as physically. A man uses his wits as well as his muscles in the struggle for self-preservation, and the sex instinct is not exhausted by the physical act of procreation.
Emphasis is laid upon this point, because herein lies the key to the practical application of psychology to human life.
The emotions have their sources in the instincts; indeed, an emotion may be said to be the subjective aspect of an instinct. If an instinct is achieving its aim, we feel pleasure; if it is being frustrated, we feel pain; and if we anticipate its frustration, we feel fear.
Whenever there is emotion, some underlying instinct must have been stirred into activity. It will thus be seen how predominating is the influence exerted by the instincts upon our lives; they may, in fact, be considered the mainsprings of motive.
At one time psychology busied itself with the reasoning processes, and looked upon man as a rational being, and indeed the man in the street still considers himself as such, but the researches of modern psychology have shown us that emotion and not reason is the actuating force, and that reason is a tool in the service of the emotions.