Walstein says:  “It is through the sub-conscious self that Shakespeare must have perceived, without effort, great truths which are hidden from the conscious mind of the student; that Phidias painted marble and bronze; that Raphael painted Madonnas, and Beethoven composed symphonies.”

Ribot says:  “The mind receives from experience certain data, and elaborates them unconsciously by laws peculiar to itself, and the result merges into consciousness.”

Newman says:  “When the unaccustomed causes surprise, we do not perceive the thing and then feel the surprise; but surprise comes first, and then we search out the cause; so the theory must have acted on the unconscious mind to create the feeling, before being perceived in consciousness.”

A writer in an English magazine says:  “Of what transcendent importance is the fact that the unconscious part of the mind bears to the conscious part such a relation as the magic lantern bears to the luminous disc which it projects; that the greater part of the intentional action, the whole practical life of the vast majority of men, is an effect of events as remote from consciousness as the motion of the planets.”

Dr. Schofield says:  “It is quite true that the range of the unconscious mind must necessarily remain indefinite; none can say how high or low it may reach....  As to how far the unconscious powers of life that, as has been said, can make eggs and feathers out of Indian corn, and milk and beef and mutton out of grass, are to be considered within or beyond the lowest limits of unconscious mind, we do not therefore here press.  It is enough to establish the fact of its existence; to point out its more important features; and to show that in all respects it is as worthy of being called mind as that which works in consciousness.  We therefore return to our first definition of Mind, as ’the sum of psychic action in us, whether conscious or unconscious.’”

Hartmann calls our attention to a very important fact when he says:  “The unconscious does not fall ill, the unconscious does not grow weary, but all conscious mental activity becomes fatigued.”

Kant says:  “To have ideas and yet not be conscious of them—­therein seems to lie a contradiction.  However, we may still be immediately aware of holding an idea, though we are not directly conscious of it.”

Maudsley says:  “It may seem paradoxical to assert not merely that ideas may exist in the mind without any consciousness of them, but that an idea, or a train of associated ideas, may be quickened into action and actuate movements without itself being attended to.  When an idea disappears from consciousness it does not necessarily disappear entirely; it may remain latent below the horizon of consciousness.  Moreover it may produce an effect upon movement, or upon other ideas, when thus active below the horizon of consciousness.”

Liebnitz says:  “It does not follow that because we do not perceive thought that it does not exist.  It is a great source of error to believe that there is no perception in the mind but that of which it is conscious.”