104 A. T. SCHOFIELD, ESQ., M.D., ON 
the education does not stop there, but is passed on by 
the unconscious into consciousness; as, for example, when 
French is imbibed from residence in France, without con- 
scious effort or definite instruction, or as the French language 
is learnt by French children. The knowledge reaches con- 
sciousness, and the child in each case knows well it can 
speak French, only the process of education has been 
addressed in this case to the unconscious mind. Then, 
lastly, there is the education of the unconscious mind that 
does not pass on or rise into consciousness, but, as a rule, 
terminates there; such as, for instance, all anoee traits and 
characteristics that distinguish a child brought up in France 
from one brought wp in EngJand. Under this head, too, 
come motives, “character, conscience, principles, intuitions, 
all of which have their home in unconsciousness. 
On some of these we can, indeed, turn the bull’s-eye of 
consciousness with an effort, but their sphere is in the uncon- 
scious; and the bringing up of them frequently into con- 
sciousness, by careful introspection, often leads to mental 
hypochondriasis ; just as bringing the unconscious organic 
functions and actions into notice lead to physical hypo- 
chondriasis and hysteria. It is well to recognize there are 
two spheres or divisions of mind, which, to a certain extent, 
can be made to overlap, but which, nevertheless, have their 
distinctive properties and value—the springs, the founda- 
tions, roots, and principles of life, which le rather in the 
Unconscious; the flowers and fruits and actions which he in 
the Conscious. 
Now, in thus speaking on education, we must, therefore, 
first distinguish broadly between conscious and unconscious 
education; and secondly, we can subdivide the latter— 
unconscious education—as we have seen, into that which 
eventually rises into consciousness in its results though not 
in the process, and that where both results and process are 
sub-conscious. We fully justify, however, the right to apply 
the term “education of the unconscious mind” to both these 
latter ; and, therefore, to all education received unconsciously, 
whatever its ultimate fruits may be; aud with this explanation 
shall continue to use all references and quotations referring 
to such training, as examples of the “education of the 
unconscious mind”; specially emphasizing, however, those 
particular processes which do not go further, but expend 
their whole force on developing this all-important part of 
our mental life. 
