Lesson 14 The Law of Association (Concluded)

CONTIGUITY IN CONSCIOUSNESS. The third class of association of contiguity is that which, for want of a better term, may be called contiguity in consciousness. By this term it is intended to designate the close association of two or more ideas which are considered in consciousness at the same time, there being no ordinary contiguity in time or in space. If, for instance, the student thinks of Napoleon, he will be very apt to have the thought of Josephine present itself to his consciousness. Likewise the thought of any of the leading figures of the French Revolution will have a tendency to awaken the recollection of certain other leaders.

But this is not merely because these characters lived at the same time—it is not the contiguity of time or space—the association is merely that of the previous frequent contemplation of the two in consciousness at the same time. As a proof of this, you will find that in many cases this form of association is between persons far removed in time and space, as, for instance, Napoleon, Caesar and Alexander. Nor is it the association of similarity, because in many cases there is no similarity between the two persons or things associated in this way. The secret is found in the fact that at some time in the past, the two things have been presented to consciousness at the same time. Thereafter they are associated in the memory, by this form of associative link.

Thus, the Englishman is apt to associate the idea of holly and plum-pudding with that of Christmas, or the idea of a stuffed straw figure with that of Guy Fawkes; the American, the idea of turkey with Thanksgiving Day, or the idea of fireworks with the Fourth of July. Readers of Mother Goose always associate Jack with Jill; and the mention of Little Red Riding Hood will bring with it the picture of the wolf which so terrified the little girl. It is almost impossible to think of Scrooge without thinking of Marley; of Othello without the thought of Iago; of Portia without Shylock; of David Copperfield without Little Emily; of Uncle Tom without Eva; and so on.

In accordance with the same principle we associate the sound of the voice of a person with his features and personal appearance; the odor of a flower with the mention of its name; the idea of heat with that of August, or of cold with that of January. When we think of thunder, we usually think of lightning; of a stormy sea, the impression of nausea; of green apples, the idea of pain and abdominal distress. In short, ideas which have formed a part of the same mental state, of picture in consciousness, have a tendency to appear in consciousness, thereafter, linked by the old association. If they never have been so linked in consciousness, there is no such association, and there is no reason why the idea of one should ever recall that of the other, though both be strongly impressed on the memory. Halleck, [1] the American psychologist, states the entire principle in the following sentence, which I advise you to commit to memory: "Ideas and objects that have been before consciousness at the same time, and hence apperceived in the same mental state, tend afterwards to suggest each other."

[1. Ruben Post Halleck, author of Psychology and Psychic Culture, 1895, referenced in Lesson 12.]

In this connection, I wish to quote from the above mentioned American psychologist, who has the remarkable power of expressing the most profound psychological truths in the most simple terms, and of illustrating them in a charming manner. He says:

"There are adults who dislike jelly because it was associated in their youthful days with medicine. We may once see a person in questionable company, and find that our minds thereafter associate him with that company. The law of contiguity is as far-reaching and as diverse in its operation as are our paths through life. ... The principle of the association of ideas is sufficient to account for the change in fashions. A woman in a southern city had a bonnet that she particularly admired, until she one day saw three negresses wearing precisely the same pattern. She never again appeared in that bonnet. When a style of dress becomes 'common,' and is worn by the lower classes, it is discarded by the fashionable people. Fashions that are absolutely repulsive will often be adopted if they are introduced by popular or noted people. From his excesses, Henry VIII became a bloated figure the latter part of his life, and the aristocracy stuffed their clothing to imitate his size. Queen Elizabeth had auburn hair, and the ladies of fashion sought for a dye that would turn their hair to the aristocratic shade. Some of the ladies of fashion in a large European city selected on their own responsibility, without consulting the milliners, a cheap Manila hat, which was very handsome. The milliners found themselves with a high-priced stock for which there was no demand. They held a council, bought a large number of the cheap hats, and put them on the heads of all the female sweepers and scavengers in the town. When the ladies of fashion went out the next day, they were amazed to see the very dregs of the city arrayed in head gear like their own. It was not long before the result was what might have been expected."

Continuing, this writers says:

"Few people stop to think how powerful with everyone is the association of ideas. Few would have any objection to dancing merrily on a plain rosewood board. Let that same board be cut up and put together in the form of a coffin, and no one with memories of a dead friend or relative would manifest merriment in its presence. The same rosewood board would be there, but not the same association of ideas. While visiting the New Orleans Exposition, a woman asked a friend to call her attention to any embroidery that he saw. His attention happened to be drawn to a white casket in the undertakers' exhibit. On the lid of the casket were some of the most exquisitely embroidered flowers. Knowing her fondness for them, he called her. She came eagerly; but when she saw them on the lid of a coffin, she fairly ran away. ... A business man was about to employ a young man for an important position, when one day the elder chanced to catch sight of him in questionable company. The law of contiguity henceforth brought up this company whenever the young man was thought of, and he failed to secure the position."

While these principles of psychology at first may seem to have no direct bearing on the subject of memory, I strongly impress upon the student the importance of a full understanding of the workings of this great law of association, for by so doing he will make for himself a mental tool by which he will be able to work many great changes in his machinery of memory; repair many defective parts; make many adjustments; tighten up many a loose screw or bolt; and, generally make of his memory-machine the perfect thing it was intended to be, instead of the wobbly machine which has been expending so much good energy in waste motion. There is no man who will not be greatly benefited in the matter of a more efficient memory, from the mere careful study of this one principle alone. It is a new subject to the majority of persons, but one which when once clearly grasped, will suggest a thousand methods of application and use in everyday life and work.

An important rule regarding the linking together of two or more ideas by contiguity in consciousness, I shall now present to you. It is based upon the ordinary natural process of involuntary association of this kind, and therefore is simply the conscious application of one of nature's subconscious processes. Here is the rule: Endeavor always to bring the two ideas together in consciousness as clearly as possible, at the same time, and then weld them together by an exertion of the attention backed by the will. Strive to make the two ideas "meet at the edges" and thus become welded into one idea.

Regarding the above rule, Pick well says: "We cannot too strongly insist upon the importance of completely isolating each couple of ideas at the moment of comparing them, and confining our attention solely to them." Kay, the English psychologist, says, on this subject: "As a general rule, the more closely the ideas that we wish to associate together are brought together in the mind, the more strongly will they cohere, and the greater will be their power of reproducing each other."

As I have pointed out to you in a preceding lesson, there are two great classes of the association of ideas, viz: (1) Association of Contiguity; and (2) Association of Similarity. We have considered the first, and presently shall proceed to the consideration of the second class. The same general principle of linking by association is still in operation, but it manifests in a somewhat different manner, as we shall see.

In the case of association by reason of contiguity in time or in space, the mind has but little choice, or chance for voluntary effort. Things follow each other in time, according to natural law, and the mind receives the impressions in accordance therewith. In the same way, the position of things in space is likewise determined by natural events, and the mind must receive the impression in accordance therewith, just as does the photographic plate. In the case of ordinary contiguity in consciousness, such as we have considered, there is a more arbitrary action of the mind. While it is true that the majority of such associations of contiguity in consciousness come about solely by reason of outside arrangement—such as the repeated mention of two names in connection, or the relation of cause and effect as in the case of the green apple and the resulting pain—nevertheless, one may deliberately link together two ideas in consciousness, solely by an act of will, without there having been any previous association in consciousness. In short, he may duplicate nature's processes in this form of association, whereas in the two other forms—time and space contiguity—he is dependent upon the natural order of things outside of himself.

For instance, I can link together in this way Moses and Julius Caesar, though there is no ordinary relation of similarity between them, and though I never have heard their names presented together. I may select them deliberately, and arbitrarily, and then by repeatedly impressing them together on my subconscious mind, will so weld them together that thereafter when I think of, or hear, the name of one, I will be certain to recall that of the other. Nay, more, I will find myself thinking of the second one, even when hear of something associated with the first one. And yet this is not the association of similarity for there is no similarity between them.

In the same way, we may select certain more naturally associated ideas and give them the "preference in association" while relegating to second place other associations just as natural, and, ordinarily, just as strong. In fact, there are certain principles of mental selection of this kind, in full operation along subconscious and involuntary lines, which may be taken advantage of and applied consciously and voluntarily. Before passing on to the consideration of the second great class of associated ideas, let us take a hasty glance at these principles.

While the subconscious memory receives a complete picture of a scene, just as does the camera, it does not perceive the parts of the scene in equal degree of association. Rather, it will associate the more striking or interesting details, so that when the scene is recalled these details will "stand out" in consciousness, associated with each other, while the minor associations must be sought after, diligently, step by step, in memory. The degree of attention, usually determines the degree of association.

But as the attention is largely influenced by interest, it will be seen that the most interesting things connected in consciousness with a certain thing will be found to be more closely associated in memory with the thing, than are the less interesting things equally as plainly observed in connection with it. But as interest, in turn, may be created by attention, we have the remedy in our own hands.

Again, we find that if certain of these things have been repeatedly associated with the main thing, then these particular things will gain a preference by reason of the repetition, over other things in which the repetition was absent. This is but an example of the axiom of psychology, "impressions gain in strength by repetition." The application is obvious.

Again, we find that our "feelings" have something to do with the matter of association. We prefer to associate pleasant ideas with a thing we like, rather than unpleasant; while if we dislike the thing, it is found that we prefer to associate unpleasant things with it. Frankly, then, our associations often are the result of prejudice, rather than of judgment and observation. We must be on guard against this form of preference, if we would use our minds to the best advantage. The feelings have their important place in life, but they must not be allowed to usurp the place which rightfully belongs to the intellect. A little self-examination will reveal the fact that many of the associations in our mind are the result of this form of preference.

 

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