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+Project Gutenberg (https://www.gutenberg.org) public repository for
+eBook #64610 (https://www.gutenberg.org/ebooks/64610)
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-The Project Gutenberg eBook of A monograph on sleep and dream: their
-physiology and psychology, by Edward William  Cox
-
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online at
-www.gutenberg.org. If you are not located in the United States, you
-will have to check the laws of the country where you are located before
-using this eBook.
-
-Title: A monograph on sleep and dream: their physiology and psychology
-
-Author: Edward William  Cox
-
-Release Date: February 22, 2021 [eBook #64610]
-
-Language: English
-
-Character set encoding: UTF-8
-
-Produced by: Turgut Dincer and the Online Distributed Proofreading Team at
-             https://www.pgdp.net
-
-*** START OF THE PROJECT GUTENBERG EBOOK A MONOGRAPH ON SLEEP AND DREAM:
-THEIR PHYSIOLOGY AND PSYCHOLOGY ***
-
-
-
-
-
-                               A MONOGRAPH
-                                   ON
-                            SLEEP AND DREAM:
-                                  THEIR
-                       PHYSIOLOGY AND PSYCHOLOGY.
-
-                                   BY
-                             EDWARD W. COX,
-        PRESIDENT OF THE PSYCHOLOGICAL SOCIETY OF GREAT BRITAIN;
-                                AUTHOR OF
-         _“The Mechanism of Man,” “Heredity and Hybridism,” &c._
-
-                                 LONDON:
-                    LONGMAN AND CO., PATERNOSTER ROW.
-                                  1878.
-
-
-
-
-PREFACE.
-
-
-Some papers on the Phenomena of Sleep and Dream, read before _The
-Psychological Society of Great Britain_, having excited much interest
-and caused considerable discussion, I was requested to put them into the
-more formal shape of a treatise. For this purpose I found it necessary to
-recast and rewrite the whole.
-
-The modern endeavour to pursue Psychology, as all the physical sciences
-are now pursued, by the study of facts and phenomena, instead of by
-metaphysical abstractions, consulting of inner consciousness and
-argument _à priori_, has invested the subject of this monograph with
-extraordinary importance, because Sleep and Dream are familiar physical
-and psychical conditions, disputed by none and which cannot be ascribed
-to prepossession, dominant ideas, or diluted insanity. Therefore a
-profound, fearless, and searching investigation of their characteristics,
-causes, and operations could not fail to throw a flood of light upon many
-of the seeming mysteries of mental philosophy and psychology, promising a
-solution of some most difficult problems of life and mind, and revealing
-to us—as do the phenomena of dream—much of the structure and action of
-the Mechanism of Man.
-
-The marvel is that such obvious means of access to hidden springs of
-that mechanism should have been so long neglected by Physiologists and
-Psychologists.
-
-In dealing with a subject so old and yet so new, I can do little
-more than _suggest_ explanations of phenomena. I do not venture to
-_assert_ them. Those suggestions are submitted to the reader to induce
-him to think and as subjects for further examination and discussion
-rather than as dogmatic assumptions of ascertained truths. The _facts_
-and _phenomena_ reported are vouched for so far as my own means of
-ascertaining their truth enable me; but _causes_ and _conclusions_
-can of necessity be little more than conjecture until a much larger
-collection of the facts be made. To the gathering of such facts I
-hope this little book may stimulate many observers. I shall deem the
-communication of them a valuable contribution to science, and a favour to
-myself.
-
-                                                           EDWARD W. COX.
-
-CARLTON CLUB, _1st January, 1878_.
-
-
-
-
-CONTENTS.
-
-
-                 CHAPTER I.
-
-    WHAT SLEEP IS                    _page_ 1
-
-                CHAPTER II.
-
-    THE PHYSIOLOGY OF SLEEP                 4
-
-                CHAPTER III.
-
-    THE MENTAL CONDITION OF SLEEP           8
-
-                CHAPTER IV.
-
-    THE SEAT OF SLEEP                      12
-
-                 CHAPTER V.
-
-    OF DREAM                               17
-
-                CHAPTER VI.
-
-    THE MATERIAL MECHANISM OF DREAM        21
-
-                CHAPTER VII.
-
-    THE PSYCHOLOGY OF DREAM                42
-
-               CHAPTER VIII.
-
-    THE PHENOMENA OF DREAM                 51
-
-                CHAPTER IX.
-
-    THE PSYCHOLOGY OF DREAM                72
-
-                 CHAPTER X.
-
-    FALLACIES OF DREAM                     76
-
-                CHAPTER XI.
-
-    CONCLUSIONS                            88
-
-
-
-
-SLEEP AND DREAM: THEIR PHYSIOLOGY AND PSYCHOLOGY.
-
-
-
-
-CHAPTER I.
-
-WHAT SLEEP IS.
-
-
-Sleep is necessary to the health of the human organism. The Mechanism of
-Man depends for its sustainment and reparation upon recurring seasons of
-rest.
-
-The condition of sleep is probably a requirement of organic structure.
-So far as we can trace it, all animal life sleeps. There is almost
-conclusive evidence that vegetable life sleeps also.
-
-In this respect organic structure differs from inorganic structure.
-Minerals do not sleep. Only things that have _life_ sleep. Wheresoever
-life is there is probably (it is not _proved_) a conscious individuality
-that “goes to sleep.” As sleep seems, so far as we can trace it, to be an
-attendant upon consciousness, a requirement, in fact, of nerve structure,
-the sleep of vegetable life would appear to indicate the presence of
-consciousness.
-
-But sleep is not a suspension of vital action. The processes conducted
-by the vital force continue their work in sleep often more vigorously.
-The intelligence, also, is not wholly suspended in sleep. The functions
-of nutrition are performed even more perfectly than in the waking state.
-Rest appears to be required mainly for the muscular structure and for the
-nerve system that moves the muscles. The senses are often wholly, always
-partially, sealed in sleep. But it is doubtful if this be the result of a
-requirement for rest by the senses. The more probable inference is that
-the suspension of the senses is necessary to the suspension of muscular
-action.
-
-Sleep, therefore, may be defined in general terms as the suspension,
-more or less perfect, of the action of the external senses, so that they
-cease to convey vividly to the mind the impressions made upon them. The
-action of the Will is likewise suspended, so that it ceases to convey
-the commands of the mind to the body. Thus is the rest procured that is
-required for the body.
-
-The entire mechanism of the body and mind does not sleep, but only a
-part of it. In sleep the _body_ performs all functions necessary for its
-continued healthy being. The _mind_ dreams. The consciousness of the
-Individual Self is awake, for we note our dreams as they occur, believe
-that we are acting them and remember them afterwards.
-
-
-
-
-CHAPTER II.
-
-THE PHYSIOLOGY OF SLEEP.
-
-
-Various conjectures have been advanced as to the precise physiological
-change that attends the condition of sleep. Some have located the source
-of sleep in the heart and others in the head. It was formerly a favourite
-theory that the action of the heart slackened and then the blood,
-flowing slowly through the brain, caused a kind of congestion there.
-This was, in fact, to look upon sleep as a species of coma that produced
-unconsciousness by pressure upon the fibres of the brain.
-
-The later and better opinion is, that sleep is produced by the reverse of
-this process; that it is not a state of congestion but of collapse; that
-the blood flows _from_ the part of the brain that sleeps, which is thus
-left in a state of depletion, with a consequent collapse of the brain
-fibres.
-
-Observation of the actual brain of a man who had been trepanned and
-over a part of whose brain a movable silver plate was placed entirely
-confirmed this conjecture. In sleep, the convolutions of his brain were
-depressed; when awake, they resumed their normal form; when his mind was
-exerted, they swelled visibly.
-
-Any reader who has been suddenly wakened may recal a sensation as of
-swelling of the brain by the blood rushing into it. This sensation was
-probably the result of the rapid erection of the flaccid brain fibres.
-
-Other facts strongly support this theory. When the action of the heart
-is stimulated by any excitement, mental or bodily, sleep will not come.
-So long as the brain is busy we court sleep in vain. To induce sleep
-we apply remedies that tend to draw the blood from the brain to the
-extremities. A full meal engenders sleep; but not, as formerly supposed,
-by congesting the brain, but by attracting the blood to the stomach and
-so depleting the brain. Rapid motion in a cold wind causes drowsiness
-when warmth is restored. Why? The blood is borne swiftly back to the
-surface of the body and quits the brain. Many other instances will
-readily occur to the reader.
-
-Note in another the process of “falling sleep.” The eyes move more and
-more slowly, the eyelids descend, the head nods and droops, the limbs
-relax, the book falls from the hand. Usually, before positive sleep
-occurs, involuntary endeavours at resistance are made. The eyes open with
-a stare. Consciousness is regained with an effort and a start. The thread
-of waking thought is resumed. But it is for a moment only. Again the head
-nods, the eyes blink and close, the limbs relax. He is _asleep_.
-
-What are our own sensations when we _go to sleep_? Thought wanders.
-Ideas come straying into the mind unbidden and with no apparent
-association. External objects grow dim to the eye and sounds fall faint
-upon the ear. The communications of the senses to the brain are dull and
-uncertain. We are conscious that the power of the _Will_ is relaxed. We
-strive to retain it. We recover it by an effort. We resume the work on
-which we were engaged. Vain the struggle. The thoughts wander still. The
-unbidden pictures flit again before the mind’s eye. We are conscious of
-the relaxation of the limbs and the closing of the eyelids. Then we cease
-to be conscious of external existence. We sleep.
-
-But we are not conscious of _the act_ of falling asleep—for itself is a
-suspension of consciousness. With some sleepers sleep is, as they affirm,
-a condition of entire unconsciousness. These tell us they have no sense
-of existence until the moment of waking and that, however protracted
-their slumber, the moment of waking is to them as the moment after having
-fallen asleep. It is impossible to contradict those who thus affirm,
-for their mental condition in sleep cannot be read. But if a judgment
-may be formed from their _actions_ in sleep, as talking and motions of
-the limbs, the probable explanation will be that they dream but do not
-remember their dreams. _All_ dreams vanish from _their_ memories as
-_some_ dreams vanish from the memories of those who habitually dream.
-
-If we observe the aspect of a sleeper, we note the features placid, the
-breathing regular, the pulse soft and even, the limbs relaxed, the skin
-moist. Occasionally there are quiverings of the limbs and expressions of
-the face which betray the presence of mental emotions.
-
-This is the _physiological_ condition of Sleep.
-
-We turn now to its _mental_ condition.
-
-
-
-
-CHAPTER III.
-
-THE MENTAL CONDITION OF SLEEP.
-
-
-Of all the phenomena exhibited in Psychology and Mental Physiology there
-is none more marvellous than that which is presented to every one of us
-every night. It only does not astonish us because it is so familiar.
-Perhaps the reason why so few have given a moment of reflection to its
-marvels is because they are seen so often. When the attention of the
-reader is more closely invited to these phenomena he will doubtless be
-surprised to find what a world of wonder is opened to him.
-
-The passage from waking to sleeping is momentary. The closest observer
-of his own mental action fails to note it. But what a change is made in
-that moment! A complete mental revolution has been effected. The man
-himself has changed entirely. He has ceased to be a rational being! He is
-almost wholly severed from the external world, which exists for him no
-longer! His _Will_ (which is the name we give to the _expression_ of the
-Conscious Self) is paralysed. He has ceased to command his thoughts and
-his emotions. He has no control over his limbs. With the sole exception
-that he dreams, he is but a breathing clod. Of the forces that move his
-Mechanism, Life alone is active, working steadily and harmoniously as
-before. As we shall presently see, the other forces that move and direct
-the mechanism—the forces of _Mind_ and _Soul_—are not inactive. But they
-have withdrawn from their waking work. They exist and their existence is
-manifest. But they have ceased to control and the mechanism has ceased to
-obey.
-
-Some proof this—is it not?—that these Psychic Forces are distinct from
-the vital force and from the physical forces and have another origin.
-These phenomena of sleep supply further and most cogent evidence of the
-fallacy of the contention of the Materialists, that the vital force alone
-governs the mechanism of Man, and that all the forces that direct the
-mechanism are generated within the machine.
-
-In sleep the vital force continues to do its normal work. At the same
-moment some other force or forces are engaged in doing abnormal work,
-thus establishing the fact that some force or forces, other than the
-vital force or the physical forces, are employed in moving the mechanism
-of Man.
-
-Pause to think for a moment what is this wonderful mental change that in
-a moment converts _the Man_ into something less than a mere animal—into
-little more than a senseless vegetable!
-
-What, then, is the _mental_ process of sleep?
-
-The first perceptible signs of its coming are what are well called
-“wandering thoughts.” The Will resigns its control, at first fitfully,
-then at intervals continually diminishing. Nevertheless the Will strives
-to retain its hold upon the brain, then relaxes, then seizes it again,
-but with ever lessening power. “_Attention_” to the subject before the
-mind wanders—is recalled—wanders again—and then ceases altogether.
-
-With this relaxation of the _Will_, and consequently of
-“attention,”—which is an effort of the Will—ideas begin to flow unbidden
-into the mind. At first they are banished almost as soon as they appear.
-But presently they return and disturb the train of waking thought; then
-they mingle with it; then they put it altogether to rout, and usurp its
-place. At the beginning, we are competent to sever the intruding ideas
-from the true ones and we make an effort to banish them if we desire to
-be wakeful. But they return ever more vividly and persistently, until at
-length they take possession of the mind. If we are courting sleep, we
-welcome the intruders and willingly resign the control of our thoughts.
-In either case the state of actual sleep occurs at the instant when the
-_Will_ ceases to work and _attention_ ends.
-
-Then begins the condition of _Dream_, to be treated of presently.
-
-Our business now is to trace, so far as we can, the _mental_ change that
-attends the condition of sleep. The phenomena just described are the
-action of the mind in the process of _falling asleep_. The _state of
-sleep_ presents other features.
-
-The mental condition of sleep, apart from dream, is very remarkable and
-should be carefully noted and remembered by the Student of Psychology.
-
-The _Senses_ are suspended—but not entirely. They are rather dulled than
-paralysed. We hear, but imperfectly, and we are unable to measure the
-sound. Often a loud noise is not heard when a whisper wakens; or a slight
-sound seems to the sleeper like the report of cannon. The sense of touch
-is only dulled, as we know by the manner in which it influences dream.
-Whether the sense of sight ceases entirely we cannot know, because the
-eyelids veil the eyes and external impressions are consequently not made
-upon them. Taste and smell are dimmed but not effaced.
-
-
-
-
-CHAPTER IV.
-
-THE SEAT OF SLEEP.
-
-
-These facts point to the conclusion that the partial paralysis to
-which the senses are subjected in sleep does not occur at the points
-of communication with the external world, but somewhere between the
-extremity of the sense-nerves and the brain, or at the point of
-communication between the brain and the Conscious Self. There can be
-little doubt that impressions are made upon the nerves in sleep as when
-we are awake. There is some evidence that the impressions so made are
-conveyed by the afferent nerve to the ganglion at the base of the brain
-hemispheres. The experiments of Professor FERRIER have proved this
-ganglion to be the centre upon which the sense-nerves converge; that to
-this centre those impressions are conveyed and thence are transmitted
-to the brain hemispheres, or at this point the hemispheres of the
-intelligence receive notice of their presence.
-
-In Sleep the brain is unable to convey its commands to the body. The
-nerves do not obey. Something that operates between the brain and the
-nerves and which was active in the waking state is inactive in sleep.
-What is that _something_? It is the _Will_. The Will has ceased to act
-and thus the body has ceased to be controlled by the mind. This is the
-process by which the needful rest of the body is brought about.
-
-Here the question comes, in what part of the mechanism does the change
-occur that thus causes the suspension of the power of the Will and the
-partial severance of the Conscious Self from its normal control of the
-body? _How_ does sleep accomplish so great a revolution? If the whole
-mental mechanism were inactive in sleep this question would be answered
-easily. We should say, “the entire of the brain is sleeping and therefore
-the whole mechanism is at rest. The motive forces that move and direct
-the machine in its waking state have ceased for a time from their work
-and the structure stands still.”
-
-But that is not the condition. All the forces have not ceased from their
-work. The vital force continues in full activity, keeping the machinery
-in motion and performing the work of nutrition, reparation and growth.
-The _mind_ is not at rest; the phenomena of dream directly contradict
-such a conclusion. The whole mental mechanism is certainly not at rest. A
-part of it is very busy. The hemispheres of the brain are not sleeping—or
-sleeping but partially. They are enacting dreams. They are in truth
-working with infinitely greater speed and power when we are asleep than
-when we are awake!
-
-If, then, the brain hemispheres are waking above and the body is sleeping
-below, the communication between them must be severed by sleep at
-some part of the mechanism below the brain hemispheres (which are the
-mechanism of the Intelligence) and the point where the brain branches
-into the nerve system—which is the mechanism by whose action the vital
-force forms and sustains the organic structure.
-
-_That point is obviously the point at which the Will exercises its power
-of control over the body._ Thus does this inquiry into the Psychology
-of Sleep and Dream promise to throw light upon that mysterious part
-of the mechanism of man. Professor FERRIER has proved that _the Will_
-is exercised through the brain hemispheres, which are the organs of
-the Intelligence. In the waking and normal condition of the structure
-the Will commands and controls the body. In sleep and other abnormal
-conditions the Will ceases to command the body. Between the brain
-hemispheres and the nerves that move the body something seems to be
-interposed which either paralyses the Will or ceases to transmit its
-commands. What is that _something_? Anatomically we find two ganglia, one
-being the centre upon which the nerves of the senses converge. We know,
-also, that in sleep the senses cease to transmit their impressions, or
-do so but dimly. The conclusion is, that the seat of sleep is in this
-ganglion. Because that is slumbering, the commands of the Will cannot be
-conveyed from the brain to the body, nor can the messages sent by the
-senses from the body be conveyed to the brain.
-
-It is a moot point if the entire of the mechanism of the brain, or parts
-of it only, and, if so, what parts, fall into the condition of sleep.
-But, however that may be, there can be little doubt, from the facts
-stated above, that the ganglion at the base of the brain hemispheres
-is the seat of sleep. It is certain that the entire of the two brain
-hemispheres does not always sleep or dream could not be. Whether the
-ganglion that interposes between the cerebral centre and the body, and
-whence streams the nerve system, succumbs to sleep we have no certain
-knowledge. The presumption is that it does not, for the nerves whose
-office is to sustain the functions of the vital organs do not sleep. Why
-they need not the rest that is required by other parts of the mechanism
-we do not know. Rest appears to be necessary for that portion of the
-mechanism only that is subject to _voluntary action_. Where _the Will_
-controls, the repose of sleep is required for all structure subjected to
-it. Why?
-
-Does the nerve system that moves the mechanism of the body sleep? The
-bonds that link brain and body are relaxed. The Will has ceased to
-control either of them. The material form is at rest. But it rests only
-because the power of the controlling Will is paralysed. All _in_voluntary
-actions continue and with the more regularity and efficiency because they
-are not subjected to the disturbing influences of the Will.
-
-And what is this potent Will?
-
-_The Will_ is merely the expression of the Conscious Self—the power which
-the Conscious Self exercises over the material mechanism of the body and
-through the body upon the material world without.
-
-
-
-
-CHAPTER V.
-
-OF DREAM.
-
-
-As already stated, at the first approach of sleep we are conscious of
-inability so to control our thoughts as to keep them in the orderly train
-they had been pursuing previously. Ideas come uncalled for. Pictures
-rise before the mental eye and vanish instantly. Other pictures intrude,
-having no apparent association with their predecessors. They enter
-and pass before us unbidden. The mind falls into confusion. There is
-entanglement of the threads of thought. Even while the eye is yet open,
-the objects on which it gazes fade and vanish. Sounds fall faintly upon
-the ear and die away. The vision of the mind grows dim or is eclipsed
-by other unsummoned pictures, often altogether incongruous, which blend
-with the picture present, then melt into it, then usurp its place, and
-then are in their turn displaced. We are conscious that we can no longer
-control the movements of the mind. Momentary resistance to the influence
-but provokes its more vigorous return. For an instant we wake with a
-start to consciousness of the external world. If we desire to resist
-the coming on of sleep, we exert the Will fitfully, start into waking
-life for a few moments, contract the relaxed muscles, open the drooped
-eyelids, stare with a peculiar expression of imbecile amazement, strive
-to look as if we had _not_ been surprised by sleep, and for a while
-the mind resumes its normal action. But soon again the thoughts are
-dislocated and replaced by a swarm of yet more dissevered ideas. We feel
-again the dropping lid, the relaxing muscle, the nodding head. Strive as
-we may, we are unable to note the moment when unconsciousness begins. We
-remember _falling asleep_, but we do not remember, and no human being has
-ever yet remembered, the very act of _going to sleep_.
-
-The mental condition of _falling asleep_ resembles very closely the
-dissolving views at exhibitions. So do the pictures of the mind steal
-into the field of view and mingle and melt away; nor can we discover
-where one ceases and the other begins, so imperceptibly do they glide in
-and blend.
-
-We sleep.
-
-What is then our _mental_ condition?
-
-It is a condition of _partial unconsciousness_. In this respect it
-differs from the condition of coma and of trance, in which there
-is _entire_ unconsciousness. In the most profound sleep perfect
-unconsciousness never prevails. Impressions may be made upon the senses
-of the soundest sleeper that will waken him. The degree of oblivion
-caused by sleep varies immensely with various persons and with all
-persons at various times. Some are “light” and others “heavy” sleepers.
-Some are wakened by the slightest noise or the gentlest touch. Others
-will slumber, though rudely shaken, or while cannon are roaring. It
-is a remarkable fact, not yet sufficiently explained, that a whisper
-will often waken a sleeper by whose side a gun might be fired without
-disturbing him. Others will answer aloud to questions whispered to them
-when sleeping, and there are recorded cases of conversations being thus
-sustained and inconvenient revelations made by the sleeper which have
-astonished him on their subsequent repetition—there being in such case no
-after memory of the dialogue so strangely conducted.
-
-The _senses_, therefore, are but partially sealed in sleep. They are
-dulled, not paralysed. They convey imperfect sensations—or the sensations
-conveyed are imperfectly perceived—we know not which. As will be shown
-presently, they more or less influence mental action. They suggest
-dreams. But their reflex action has ceased. The nerves that convey the
-messages to the brain are sluggish. The nerves that convey the consequent
-message from the brain to the body are for the most part inactive.
-
-The aspect of the sleeper to the observer is that of unconsciousness.
-There are occasional motions of the limbs, but these are involuntary. He
-seems dead to the external world and to have ceased from active life.
-
-Nevertheless, while that form is so still and seemingly so
-senseless—while consciousness of a world without is suspended—in this
-sleep that has been called the twin brother of death—the senseless
-sleeper is making a world and living a life of his own within himself.
-That brain is not sleeping with that body. It is awake and busy—often
-more busy than when the body is awake. It is enacting whole dramas—living
-new lives—wandering away among worlds of its own creation—crowding into
-an hour the events of years—doing, saying, seeing, hearing, feeling, even
-while we gaze, a hundredfold more than the waking senses could possibly
-convey or the waking frame perform.
-
-Is it not marvellous when we thus think of it? Would it not be pronounced
-incredible—impossible—the narrator a “rogue and vagabond”—the believer a
-credulous fool—were it not that it is _a fact_ familiar to all of us? Is
-it not in itself as marvellous as any of the phenomena of other abnormal
-mental conditions, which are received with such incredulity and ridicule
-only because they are of less frequent occurrence and less familiar?
-
-But before we pursue the inquiry into the phenomena of Dream, it will
-be necessary to describe the material mechanism by the operations of
-which those phenomena are produced. This will be properly the theme of a
-distinct chapter.
-
-
-
-
-CHAPTER VI.
-
-THE MATERIAL MECHANISM OF DREAM.
-
-
-It is difficult to describe, without the use of technical terms, the
-structure of the mechanism by which Dream is produced. But as these
-are at once unintelligible and repulsive to the non-scientific reader,
-indulgence is entreated for an endeavour to present the subject in shape
-and language that may be understood by everybody.
-
-It must be premised that this description is partly derived from the
-recent treatise of Professor FERRIER on “The Functions of the Brain,”[1]
-in which he details the experiments that have thrown so much light alike
-upon physiology and psychology.
-
-The spinal cord expands at its upper end into a ganglion or cluster of
-nerves called the _medulla oblongata_.
-
-At this point the brain is said to cease and the nerve system to begin.
-But there is no perceptible beginning nor ending either of the brain or
-of the nerves. The entire nerve system is, in fact, only an extension
-of the brain. When a nerve is irritated at the point of the finger the
-brain as well as the nerve is affected. The nerve transmits the sensation
-and the brain feels it. Psychologists would venture a step further, and
-say, “It is not the brain that feels, but the intelligent individual
-entity, the living soul or self, of whom the brain is only the material
-transmitting organ.”
-
-It is at the extremity of this ganglion that the cords wrapped within
-that great bundle of nerve cords which constitutes the spinal cord cross
-each other and pass into opposite sides of the brain and of the body.
-The nerves that control the left side of the body pass into the right
-side of the brain, and those that control the right side of the body pass
-into the left side of the brain. As the consequence of this exchange, the
-right side of the brain controls and directs the left side of the body,
-and the left side of the brain the right side of the body.
-
-Above this basal ganglion, but connected with it, is a ganglion which
-anatomists have divided into two parts, but which for the present purpose
-it will be convenient to recognize as one whole lying at the base of the
-brain and crowned and inclosed by the cerebral hemispheres. From this
-great basal ganglion small white threads radiate into the two cerebral
-hemispheres in the form of a hollow cone.
-
-Above the basal ganglion lies another great ganglion (the _cerebellum_),
-also divided into lobes, and which is connected with the basal ganglion
-by two bands (or peduncles). It is connected also with the two cerebral
-hemispheres by two bands. It is connected with the central ganglion by a
-thin lamina, which stretches to the other ganglia, thus connecting all
-the ganglia with the centres of the senses and the centres of motion—that
-is to say, with the centre that receives the messages of the senses and
-with the centre that conveys the commands of the Will to the body.
-
-Above and extending in front of these are the _cerebrum_, the organ of
-the intelligence, composed of two hemispheres, which crown, inclose, and
-overlap the ganglia at the base of the brain.
-
-These two great hemispheres are distinct bodies, each complete in itself
-but united by fibres that pass from one hemisphere to the other and thus
-secure their united action. These fibres are observed to connect together
-corresponding regions of the two hemispheres.
-
-At their bases the two hemispheres are in direct contact with the
-ganglion above described as the central ganglion, but which has been
-anatomically subdivided into two pairs of ganglia. For the purposes of
-this treatise, however, minute divisions are not necessary.
-
-This ganglion is the centre upon which all the nerves of the senses
-converge and each division of it is supposed to be appropriated to a
-distinct sense. But even if each part has its own work to do, it is not
-less a whole than is the cerebral hemisphere, which is now proved to have
-various parts devoted to various mental operations.
-
-The cerebral hemispheres are formed of great bundles of fibres, in the
-shape of rolls, plainly visible on the outside, but which baffle the
-attempts of the most dexterous anatomist to sever them below the surface.
-
-And the whole brain is covered with an extremely delicate and highly
-sensitive membrane, which is now conjectured to be the medium by means of
-which all the parts of the brain are brought into communication, and the
-co-ordination and unity of action of the entire organ preserved.
-
-The substance of the brain itself is insensible, although it is the
-recipient and supposed seat of the pains and pleasures of the body—or
-rather of the nerves, for what we call the body is only the insensible
-clothing of the nerves. The nerves feel; the flesh and bones do not feel.
-
-Is not this fact another powerful argument _against_ the doctrine of the
-Materialists that consciousness and mind are only states of brain or
-conditions of matter? If the brain is not conscious of injuries done to
-itself, if it is insensible even to its own destruction, how can it be
-the “_Conscious_ Self?”
-
-But the enveloping membrane of the brain is exquisitely sensitive. It
-is the seat of headache, of _delirium tremens_, of brain fever, of
-hydrocephalus, and probably of many more diseases which we are wont to
-refer to the substance of the brain.
-
-_We_ refer—_Who_ refers? _What_ refers? The brain to the brain? Or one
-part of the brain to another part of the brain? Will the Materialists
-explain?
-
-It is probable that this envelope of nerves unites all the parts of the
-brain and by transmitting to each part the condition of all the other
-parts produces co-ordination of the parts and unity of action. But this
-membrane of nerve cannot surely be deemed by the most bigoted Materialist
-to constitute the Conscious Self.
-
-Professor FERRIER has proved, by a multitude of minutely detailed
-experiments, that not only has each ganglion its function, but that each
-part of each ganglion is devoted to some special duty, thus completely
-shattering the theory that holds every mental operation to be an act
-of the whole brain. He establishes at least the grand basis of modern
-mental Science, the assumption that the brain is the material organ of
-the mind; that distinct parts of the brain are devoted to distinct mental
-operations; that not the whole brain, but only parts of it, are employed
-in any mental operation. The question is still open for observation and
-experiment to ascertain what are the parts of the brain so appropriated
-and what are the precise functions of each part.
-
-Professor FERRIER has made considerable advances towards the
-determination of this question. His experiments have demonstrated what
-are the functions of the ganglia at the base of the brain, not being
-the seat of the Intelligence. His experiments were attended with more
-cruelty than I could excuse even for the important accessions they have
-brought to our knowledge. But they are not therefore the less valuable as
-contributions to Physiology and Psychology. I can but briefly describe
-the results of such of them as bear immediately upon the subject here
-treated of.
-
-Let me, however, first confirm, by the authority of Professor FERRIER,
-the proposition I have ventured to advance as to the various functions of
-various parts of the brain.
-
-“That the brain is the organ of the mind,” he says, “and that mental
-operations are possible only in and through the brain, is now so
-thoroughly well established and recognized that we may, without further
-question, start from this as an ultimate fact.” He proceeds:
-
-    The physiological activity of the brain is not, however,
-    altogether co-extensive with its psychological functions. The
-    brain as an organ of motion and sensation, or presentative
-    consciousness, is a single organ composed of two halves;
-    the brain as an organ of ideation, or re-presentative
-    consciousness, is a dual organ, each hemisphere complete
-    in itself. When one hemisphere is removed or destroyed by
-    disease, motion and sensation are abolished unilaterally, but
-    mental operations are still capable of being carried on in
-    their completeness through the agency of the one hemisphere.
-    The individual who is paralysed as to sensation and motion by
-    disease of the opposite side of the brain (say the right),
-    is not paralysed mentally, for he can still feel and will and
-    think, and intelligently comprehend with the one hemisphere.
-    If these functions are not carried on with the same vigour as
-    before, they at least do not appear to suffer in respect of
-    completeness.
-
-As the object of this treatise is not anatomy but psychology, it will be
-unnecessary to describe minutely the entire of the brain structure. It
-will suffice for the present purpose to view the brain, above roughly
-sketched, as having three well marked divisions, each with definite and
-distinct functions.
-
-The ganglia at the base of the brain govern the actions of the body. The
-ganglia in the centre of the brain are the recipients of the impressions
-made upon the senses and thus connect us with the external world. The two
-hemispheres at the summit of the brain are the organs of the Intelligence.
-
-Professor FERRIER’S experiments were made with a view to ascertain
-whether the theory of Dr. CARPENTER is true, that the whole brain works
-in each mental action, or if the phrenological doctrine be the true one,
-that the several parts of the brain have several and distinct functions.
-Dr. CARPENTER had prematurely boasted that he had killed Phrenology.
-The boast would have been justified if his assertion (for it was merely
-a dogma, not a proved fact) had been found to be true. But Professor
-FERRIER’S experiments have decisively _disproved_ the boast of Dr.
-CARPENTER and killed his theory of mental unity.
-
-The experiments were conducted chiefly with monkeys and dogs. The former
-were the most valuable, because the brain structure of the monkey is
-almost identical with that of man. The experiments were certainly cruel
-and I should object to procure even such valuable knowledge at such a
-price. But, as it is obtained, we may use it.
-
-The experiments were performed by making the animal insensible by
-chloroform and then extracting in mass certain portions of the brain,
-or destroying parts of the brain by the actual cautery. Electrodes were
-applied to the various parts of the brain to which access had been thus
-obtained and their effects upon the actions of the animal were carefully
-observed.
-
-I will not attempt to detail these experiments—but merely state some of
-the results. For the many important facts that were discovered by them
-reference must be made to the valuable volume in which they are reported.
-
-He found the entire brain to be connected with the nerve system by the
-process of interlacing. Excitation of the right brain was shown by the
-left side of the body; of the left brain by the right side. So it was
-with the nerves of the senses. Whether the like structure exists in the
-duplex organ of the intelligence he could not trace, because the mental
-results were incapable of being expressed by experiment upon animals,
-who cannot tell us what are their emotions. But he entertains no doubt
-that the same structural scheme is observed in the action of the two
-hemispheres also.
-
-The great ganglia at the base of the brain, whether excited by
-electricity or destroyed by cautery, yielded the same result. They proved
-beyond doubt that _their_ function is to direct the actions of the body
-under the peculiar conditions of its duplex structure—that is to say, a
-formation by two distinct and not wholly similar halves joined together
-and requiring community of action. This process of separate action for
-each part combined with motion in _co-ordination_—that is to say, the
-regulation of the motions of the limbs, so that the two halves of which
-the body is builded may act in definite relationship—was found to be the
-special business of those basal ganglia, any disturbance in those ganglia
-being attended with imperfect movements of the body, even to the extent
-of causing the animal to walk in a circle, having lost entirely the
-power to “walk straight.” The results of this ingenious experiment are
-extremely curious and throw great light on the physiology of locomotion.
-
-The second division of the brain, lying in its centre, overlapped behind
-by the cerebrum, resting on the centres that direct bodily actions and
-dominated by the hemispheres that are the organs of the intelligence,
-is shown by these experiments to be the centre upon which the senses
-converge. To this common centre the impressions made upon the senses by
-the external world are conveyed. The experiments seem to indicate that
-a distinct ganglion is devoted to each sense, although all are united
-in one mass for the common purpose of reception of the information they
-bring. The destruction of different parts of this brain centre is found
-to be followed by the loss or impairment of different senses. It was
-found, also, that this part of the brain was duplex, like the other
-parts, for destruction of the right side of the ganglion caused paralysis
-of the senses on the left side of the body and _vice versâ_.
-
-A question of much interest arises here. What is the precise function
-of this sense-receiving portion of the brain? Is _itself_ perceptive
-of the sense-impressions brought to it, or is it merely the medium
-for transmitting those impressions to the hemispheres above? That in
-health it does communicate to the intelligence the same impressions that
-it receives there can be no doubt, for we take cognisance of them in
-almost every mental act. We know also that when the brain is diseased
-false impressions are conveyed to the Intelligence. But in exploring
-the psychology of Sleep and Dream, it would be of great advantage to
-ascertain if the same receiving portion of the brain is an active or
-merely a passive agent.
-
-The experiments of Professor FERRIER are almost conclusive upon this most
-important point. He removed the two brain hemispheres of a monkey and
-of a dog. The animals lived and appeared to enjoy health, but _they had
-lost intelligence_. They had not, however, lost the use of the _senses_
-and they were manifestly conscious of the impressions brought by the
-nerves of sense. The external world continued to exist for them and was
-perceived by them as before the organs of the intelligence were removed.
-But when this central division of the brain was taken away and nothing
-left but the lower lobes that govern muscular motion, all the senses
-ceased to act, or consciousness of action had ceased. Nevertheless the
-power of locomotion and the co-ordinate action of the limbs was preserved
-with very little loss of power.
-
-Above the central sense-organ tower two hemispheres—_two_ brains, each
-distinct and complete in itself and each capable to act without the
-other. The function of these hemispheres is that we term _mental_. They
-are the organs of the intellect and of the sentiments. Through them we
-think, reason and feel. Injury to parts of these injures more or less,
-_not_ the _whole_ mind, but _parts of the mind_—certain mental faculties
-only. Destruction of the entire of these hemispheres is not death but
-idiotcy.
-
-Let it then be clear in the mind of the reader, when surveying the
-phenomena of sleep and dream and inquiring into their causes, that for
-the purpose of such an outline of the Physiology of the Mind as this,
-the brain is to be viewed by him as having _three_ marked divisions—the
-organ of the _intelligence_ at the summit, of the _senses_ in the centre,
-of _bodily motion_ at the base.
-
-There are many sub-divisions of the brain known to anatomists and
-necessary to be known by the Student of Physiology. But these will
-suffice for the Student of Psychology. They are easily understood and
-readily remembered.
-
-In the waking and normal state, the whole brain is awake, all its parts
-acting in concert and preserving strict co-ordination. The reasoning
-faculties correct the senses; the senses correct the imagination; the
-intelligence controls the emotions; the emotions give vigour to the Will;
-the Will commands the entire mechanism of the body and expresses upon the
-external world the results of that combination of intelligent actions and
-emotions which we term “_the mind_.”
-
-In sleep this relationship is changed. The reasoning faculties cease to
-correct the senses; the senses no longer correct the imagination; the
-emotions are unable to influence the Will; the Will loses its command of
-body and mind alike.
-
-However it may be in dreamless sleep, in the condition of dream the
-entire mechanism certainly does not sleep. Some part of it is awake and
-active. What is that waking part?
-
-It is undoubted that the cerebral hemispheres are wholly or partially
-awake in the process of dream. In deep sleep the sense-ganglia are
-wholly asleep. In all sleep the senses sleep, only sometimes not so
-profoundly as completely to exclude cognizance, by the Conscious Self, of
-the sense-borne impressions. Sleep affects also the ganglia at the base
-of the brain that control the actions of the body. This, indeed, would
-appear to be the primary purpose of sleep. Sleep is obviously designed
-to give rest to the _material structure_—time for growth and renovation.
-It is for this reason that the Will, which in the waking state directs
-the motions of the structure, ceases to control it during sleep. The
-Will itself wakes—for we are self-conscious in dream—but in sleep the
-material mechanism does not obey the command of the Will, because itself
-is sleeping.
-
-The central and basal portions of the brain are, therefore, the seat of
-sleep. Unless they sleep we do not sleep. If they sleep we sleep, even
-although both brain hemispheres are at the same time wide awake.
-
-And this raises the question, so important in the Psychology of Dream;
-do the brain hemispheres, that duplex organ of the intelligence,
-sleep wholly or partially, or do they continue to be awake while the
-sense-brain and the body-moving brain are sleeping?
-
-This problem can be solved only by careful examination of the phenomena
-of dream. Suppose that Professor FERRIER could do with us as he did
-with the monkeys and dogs—take out a portion of the brain—and it were
-possible to remove altogether the middle and basal sections, leaving
-the hemispheres alone in the skull, would they sleep wholly or in part
-or, if awake, would they exhibit the phenomena of dream as they are now
-experienced?
-
-Contemplate, then, if you can, a duplex intelligent brain, in a state
-of activity, but cut off from all communication with the external world
-through the media of the senses and from all control over the body;—in
-fact, an isolated, self-acting, self-contained mechanism, the organ of
-intelligence and emotion.
-
-How would it work?
-
-First, it must be set in motion. Thus we are brought directly to the
-problem “What moves the mind?” Why does _this_ particular thought or
-feeling come into the mind at this moment rather than some other?
-
-The solution commonly accepted is that ideas come by _suggestion_. This
-means that ideas are, as it were, linked together and consequently that
-when one idea comes it is followed by certain other ideas which at some
-former time were connected with it. Probably the greater portion of the
-ideas that come to us apparently without such association are suggested
-by some impression brought by the senses, but received by the sensorium
-unconsciously to ourselves and that thus the “train of thought” is
-started.
-
-If it be so in one waking time, when the mind is busy with a multitude of
-impressions flowing in upon it from every sense—much more is it likely so
-to be when the impressions made by the senses are few, as is proved by
-the experience of every reader. In sleep, a slight sound falling upon the
-ear will suggest a dream of roaring cannon or rattling thunder.
-
-But the idea, once suggested, draws after it whole trains of associated
-ideas, and these ideas excite the _emotions_ precisely as they would have
-done had they been brought by the senses in the waking state. Thus far,
-then, we learn that the faculties which produce what we call ideas and
-sentiments and passions are not asleep. Some, if not all, of them are
-certainly awake and as active as in waking life.
-
-The Will, too, is not asleep, although powerless to command. In dream we
-_will_ to speak and do, but the body does not obey the Will. The efforts
-of the Will to command the limbs to move—as to escape from dreamed-of
-danger—and the failure of the limbs to obey, are often attended with
-consciousness of painful efforts made in vain.
-
-So far the phenomena of dream are consistent with the entire of the
-duplex brain organ of the intelligence being awake while the lower
-portion of the brain is sleeping. Certainly it is difficult to conceive
-of parts of such an organ as the two hemispheres sleeping, relaxed, and
-insensible, while other parts of it are awake and active.
-
-For, if Professor FERRIER is right, and distinct functions belong, not
-only to each ganglion but to various parts of each ganglion, the brain
-hemispheres, which are the material mechanism of the intelligence, must
-consist of many parts having different duties. We know that anatomically
-these parts, if they exist, are in intimate connection, lying closely
-packed together if not actually interlacing, and it is difficult to
-suppose that one part can be sleeping while its neighbour is awake,
-especially as sleep is attended, if not caused, by a depletion of blood
-from the fibres of the brain, retreating from the entire hemisphere and
-not from parts of it.
-
-Nevertheless, there are characteristics of Dream which appear to indicate
-a suspension of activity in some parts of the intellectual mechanism.
-Although perfectly conscious of the presence of the dream, we are unable
-to discover that it is not real; we cannot discern incongruities, nor
-recognize impossibilities. The dead of long ago come to us and we are not
-amazed. We walk the waters and float in the air and are not astonished.
-Nothing is too impossible to be done and nothing too monstrous to be
-implicitly believed. We are, in fact, insane in dream.
-
-What is the solution of this problem? Some faculty that corrects the
-action of the mind when we are awake is certainly absent or paralysed
-during dream. Something must come to us from without or operate upon the
-mind within that restores us to sanity when we wake, enabling us then
-to discern the false from the true, the shadow from the substance, the
-impossible from the possible.
-
-What is this absent faculty?
-
-The solution most favoured by psychologists is that in sleep we lack the
-correcting influence of the senses. The mind, they say, having nothing
-wherewith to compare its own creations, necessarily accepts them as
-realities; it puts implicit faith in them, however monstrous, simply
-because they are presented to it as facts and in the same manner as facts
-are presented when it is awake.
-
-I confess to great doubt if this explanation be adequate. True, that we
-believe the impossibilities of our dreams _to be_ because they appear
-to the mind to be. But that does not explain the strange absence of
-perplexity and wonder when we witness (as we then verily believe) the
-dead alive, the distant near, and impossible things performed with ease.
-In our waking state, if the like dreams come into the mind at some moment
-of idleness, they are never mistaken for realities. Reason rejects them,
-and if entertained for awhile it is only as a pleasant vision. Nor is
-the problem solved by the suggested slumber of the reasoning faculties.
-These are not always asleep in dream, for often we dream that we are
-exercising them readily and effectively. The power of reasoning employed
-in dream is, however, very limited. It can exercise itself on the subject
-of the dream, but not upon its surroundings. It is not uncommon for the
-sleeper to dream that he is making a speech or preaching a sermon. The
-discourse is argumentative and logical. It is not merely that he dreams
-he is logical; he is so in fact, for the dream is often remembered after
-waking and no flaw is found in the argument. Nevertheless, at the moment
-that our reasoning faculties are constructing a strictly logical and
-perfectly rational discourse, they are unable to inform us—as when we are
-awake they would have done—that the place where we suppose the speech to
-be spoken, the occurrence and the occasion, are not merely fictitious but
-attended with the most palpable absurdities.
-
-Looking, then, at one hemisphere only of the brain, it is difficult to
-infer that one or more parts of it are sleeping while the other parts
-are awake. May the solution of the problem be found in the fact that
-we have _two_ brains? Can it be that in the condition of dream one
-hemisphere—that is, one mind—is awake while the other is asleep?
-
-To answer this it is necessary to inquire what is the action of _two_
-brains working, like the two eyes, together or separately?
-
-For the common purposes of life the two brains act in complete accord.
-Like the two nerves of vision, they co-ordinate. Either can act alone
-for the ordinary uses of existence, just as one eye will do the usual
-work of sight. But as we see more perfectly, extensively, and roundly
-with two eyes than with one—so it may be reasonably concluded that we
-think more truly and clearly, and feel more strongly, when the two brains
-act together than when one is working alone. The faculty of _comparison_
-is one of the most important of the mental powers, for it is the basis of
-accurate knowledge. But it is doubtful if this faculty can do its work in
-one brain unless co-ordinated with the same faculty in the other brain.
-Unlike the other mental faculties, “comparison” can exercise itself
-only upon _two_ ideas. Its very purpose is to make us conscious of the
-resemblances and differences between any two ideas presented to it. All
-mental processes are successive—that is to say, no two mental actions
-are performed by the same mental faculty at the same instant of time.
-Consequently, the faculty of comparison cannot exercise itself without
-having before it _two_ ideas to contrast. As one brain can present only
-one idea at any one moment, one brain cannot provide the materials
-wherewith comparison can work. The process of comparison cannot therefore
-be effected without the aid of the other brain. This, in healthy waking
-life, is done instantly, perfectly and unconsciously, by means of the
-power of co-ordination possessed by the two hemispheres.
-
-Such being the action of the waking brain, does sleep present any
-conditions that might be explained in like manner? Suppose the state of
-dream to be the slumber of one hemisphere only, the other being awake.
-May not this solve the problem?
-
-In dream we believe shadows to be substances, ideas to be things,
-incongruities to be natural, and impossibilities to be realities; and so
-believing, we have no sense of surprise and reason is not shocked.
-
-Nothing of these results presents itself when we are awake. Why?
-
-Waking, the faculty of _Comparison_ is enabled to do its work. It
-compares the idea with the reality, the shadow with the substance, the
-dream within with the impression without, the present picture of the
-mind with the stored knowledge of the past. The differences being thus
-discovered, the mind dismisses them as being the mere visions that they
-are.
-
-The mental operation is performed somewhat in this manner. Two ideas are
-present in the mind, which compares them and traces their resemblances
-and differences. The sense-borne idea being thus brought face to face, as
-it were, with the brain-born idea, the distinction is discovered, and the
-latter is relegated to the limbo of visions, the former is accepted as a
-reality and made the basis of action.
-
-But inasmuch as two ideas cannot be presented at the same instant of
-time by one brain hemisphere, the presence of the two ideas requisite
-to the process of comparison can be had only by the combined action of
-both hemispheres. Hence the usual inability of persons afflicted with
-hemiplegia to compare or reason accurately.
-
-If the action of the faculty of comparison were paralysed, we should
-dream when awake. The suspension of the action of this faculty in dream
-would suffice to account for the accepted incongruities of dream, without
-assuming the sleep of the entire hemisphere.
-
-But, as observed above, it is difficult to assume the slumber of one
-mental faculty alone, packed as all are among many with which they are
-intimately united. It is more probable that in dream the entire of one
-hemisphere sleeps. The facts are in accordance with such a suggestion.
-
-But, however this may be, it does not disturb the conclusion, that the
-seat of sleep is in the ganglia at the base of the brain. That portion
-of the brain which directs the motions of the body sleeps always. Sleep
-reigns more or less perfectly in the portions of the brain that receive
-the impressions of the senses. Sleep is very partial in the cerebrum, the
-duplex organ of the intelligence, and probably—(for it is as yet only
-conjectural)—partial sleep prevails there, if at all, by the contrivance
-of slumber by one hemisphere while the other is awake.
-
-Such being the _Physiology_ of Dream—so far as science has yet succeeded
-in tracing it—we proceed now to investigate its _Psychology_.
-
-[1] _The Functions of the Brain._ By DAVID FERRIER, M.D., F.R.S. London:
-Smith, Elder, & Co., 1876.
-
-
-
-
-CHAPTER VII.
-
-THE PSYCHOLOGY OF DREAM.
-
-
-The base of the brain being quite asleep, the central ganglia being
-partially asleep, the cerebral hemispheres or some part of them being
-awake, we have the physiological condition in which occur the Phenomena
-of Dream.
-
-The first coming on of Dream is found at the moment of “falling asleep,”
-before actual sleep has begun. _Then_ we _are_ conscious for an instant
-that we are dreaming—that the mental impressions are not external
-realities. But this consciousness is for a moment only. Either we start
-into waking life and the incipient dream is banished, or we fall into
-actual sleep and the condition of complete dream is established.
-
-The process is worthy of note. You are engaged in some occupation—say
-that you are reading a novel. You “feel sleepy;” your eyes continue to
-pass over the page; your mind pictures the persons, actions and emotions
-of the story. But by degrees the ideas become dim and shadowy and the
-_attention_ flags. Then your mind wanders away to other scenes and
-persons, which come into it uncalled for and even against your Will. But
-the power of that Will is lessening also. At first it is strong to banish
-the intruding thoughts; but as “the attention” relaxes more and more,
-so more and more does your Will cease to control the now thick-coming
-fancies. In that incipient stage of dream you know that these
-dream-pictures are only dreams. Never do you mistake them for realities.
-Soon the influence of sleep steals over the mind. The eyelids close and
-exclude the impressions of the external world that are made through the
-sense of sight. The other senses are paralyzed also. The creations of
-the brain take full possession of the mind. You are now _asleep_ and
-_dreaming_.
-
-If the condition of dream were not so familiar—if it did not occur to
-all of us, but only to some few persons in abnormal conditions, it would
-appear to the whole world as very wonderful. Suppose that dreaming were
-a faculty possessed only by persons of a certain constitution; that
-a Dreamer had told you how, when he was asleep, he saw and conversed
-with the dead, beheld distant places, lived another life, walked upon
-water, flew through the air, performed impossibilities, felt passions
-and sentiments and exercised intellectual powers far exceeding those of
-his waking life, should we not say of him that he was a madman or an
-impostor? Would he not be prosecuted by the high priests of physical
-science as a rogue and vagabond, and sent to prison by the Scientists or
-to an asylum by the Doctors?
-
-But because all of us do these things nightly the wonder of them does
-not strike us. We do not pause to think how great the marvel is, nor how
-it comes _to be_. May I venture to hope that the reader will be induced
-to look upon this marvellous mental phenomenon with some curiosity and
-hereafter to recognise in the phenomena of dream, not only something to
-awaken curiosity, but something to command his serious attention, as
-being peculiarly fitted to reveal to the inquirer some of the mysteries
-of Mind, its structure, its faculties, the manner of its action. The
-phenomena of Dream open to us the path by which we may hope to make the
-first advances into the science of Psychology, for they are _facts_
-known to all, disputed by none and which even the Materialists cannot
-deny. Happily, neither their vocabulary of abuse, nor their weapons
-of prosecution and persecution, can be directed against those who
-investigate the phenomena of dream. Their existence cannot be denied, nor
-can they be explained by attributing them to imposture.
-
-How comes this transformation from sanity to insanity, wrought in a
-moment, when Sleep has closed upon the Mind the portals of the senses and
-left it almost isolated from the real material external world to revel in
-its own imaginary world?
-
-Some rein that held the mind in check when awake has certainly been taken
-from it at the instant sleep occurs.
-
-What is that lost rein—that paralyzed power?
-
-It is not _Consciousness_. We do not lose our individuality in dream.
-Never does the dreamer suppose himself to be another person. He may dream
-that he has assumed other characters, that he is a king, or a beggar, but
-still it is _himself_ who has become a king and is _acting_ king.
-
-Nor is _the Will_ absent. The dreaming mind is conscious of the exercise
-of its Will and believes that its commands are obeyed. But the Will is
-powerless to compel action. Its commands are _not_ obeyed. In dream we
-_will_ to speak, to run, to do what the body does freely when in our
-waking state we _will_ to do. We _will_ in dream as we _will_ when awake,
-but the mechanism of the nerves that move the body refuses to obey the
-mandate of the Will however strenuously exerted.
-
-_Imagination_, on the other hand, is even more lively in dream than in
-our waking time.
-
-The _Reasoning Faculties_ are not asleep, for we _argue_, often
-rightly—only we reason upon wrong premisses. We accept the visions of the
-mind—the ideas presented to the Conscious Self—as being real and then we
-reason upon them rationally. What Lawyer has not often dreamed that he
-was addressing a logical legal argument to an approving Court and, when
-wakened, remembering and reviewing that argument, has found it to be
-without a flaw?
-
-The _Emotions_ are not extinguished when we dream. The presentation of
-imaginary incidents which, if they had been real, would have kindled
-the passions in waking life, rouse those self-same passions to equal if
-not to greater fury in dream. Nor is the _passion_ fanciful. We do not
-merely dream that we are angry. Very real and hot anger is kindled by the
-fancy-born picture of the dream, as the reader will readily discover if
-he recalls the sensation that attends upon being awakened at the moment
-of irritation in a dream. It is with all the other passions and emotions
-as with anger. The incidents of a dream excite them as if those incidents
-were true. Wherefore? Because they appear to the mind to be true.
-
-Thus by a process of exhaustion we may hope to arrive at some knowledge
-of the cause of the special characteristic of dream—that is to say,
-the _absolute belief we have in its reality during its enactment_. The
-inquiry cannot fail to throw a great light upon mental structure and upon
-the relationship of the mind to the body and to the external world.
-
-The first fact we learn from observing the action of the mind, when
-thus severed from communication with the external world, is its perfect
-independence, its entire unconsciousness of its loss, its capacity
-to create a world for itself and live a life of its own. If such a
-condition could be imagined as a mind continuing to live in a dead body,
-we might find in this phenomenon of sleep how the mind could exist in the
-same state of activity as now, feel the same emotions of pleasure and of
-pain, and enjoy a life as real to itself, although imaginary in fact, as
-is the actual existence of any living man.
-
-But it teaches a lesson yet more important. If the mind can thus live
-a life of its own when severed from the influences of the body by the
-paralysis of a section of the brain in sleep, is not the presumption
-strong that this _something_ that does not sleep with the body, that
-preserves an individual consciousness, that has memory and a Will, can
-create a world of its own and live and act in it with entire belief in
-its reality and which has a perfect sense of pleasure and of pain, is not
-the material brain merely, but something other than brain and of which
-the brain hemispheres are only the material mechanism? If the Conscious
-Self lives and works thus when the body is dead to it in sleep, may it
-not well be—(nay, does it not suggest even a probability?)—that when
-permanent severance by death is substituted for the temporary severance
-by sleep, the same Conscious Self may continue to exist with other
-perceptive and receptive powers adapted to its changed conditions of
-being?
-
-Why, then, are we in dream so credulous as to believe implicitly that
-whatever visions are presented to us by the busy fancy are realities?
-Why do we accept impossibilities and incongruities without a question of
-their truth and scarcely with a sense of surprise or wonder? We have seen
-that it is _not_ because the _reasoning_ faculties are asleep,—for often
-they are very active in dream.
-
-Simply, it is because we accept as real and as having been
-sense-conveyed, and therefore as representing external objects, the ideas
-that are in fact created by the mind itself.
-
-And wherefore do we thus accept them?
-
-The answer throws a flood of light upon the Mechanism of Mind and the
-Mechanism of Man.
-
-All our sensations are mental. Whether self-created within or brought
-from without by the senses, we are conscious only of the _mental_
-impression. That alone is _real_ to us. That alone _exists_ for us.
-
-But by what faculty do we, in the waking state, distinguish between
-the self-created and the sense-borne ideas and impressions, so as to
-recognise the former as ideal and the latter as real?
-
-For instance; you think of an absent friend, and you have in your mind
-a picture of him more or less accurate. You see your friend in person
-and then another picture of him is in your mind, brought to it by the
-sense of sight. Your perceptions of both are merely mental pictures.
-But, nevertheless, you readily distinguish them and call the mind-drawn
-image _ideal_ and the sense-brought image _real_—meaning by these phrases
-that the former has no objective existence, but the latter is actually
-existing without you.
-
-By what process is this result obtained? What enables you so to
-distinguish them?
-
-It can only be that you are _conscious_ of the action of the _senses_.
-You feel that your eye is employed in the process. You have learned by
-_experience_ that the actual presence of an external object is only to
-be accepted when the information of it is brought to you by one of your
-senses.
-
-Thus it is that, when we are awake, the senses correct the action of the
-mind and our capacity to distinguish the real from the ideal is due to
-the information given by the senses.
-
-It is plain now why in dream we believe the ideal to be real. The
-_senses_ being severed from the Mind by sleep, the Mind has lost the
-instrument by which it learns, when awake, what is shadow and what
-substance. As the necessary consequence, all ideas appear to it to be
-real because they are all alike. Inasmuch, then, as all the pictures that
-throng the mind were originally brought to it by the senses, it has no
-means, when an idea comes before it, of discerning whether it is a newly
-brought idea or only the revival of an idea already existing in itself.
-Hence it is that the Mind cannot but accept all its self-creations as
-realities and when these are combined in a connected drama, the whole is
-viewed by the Conscious Self as an actual adventure of the body, and not,
-as in the waking time it would have been viewed, as merely a creation of
-the busy fancy.
-
-But the conclusion from this is that there is a Conscious Self, distinct
-from the brain action which it contemplates and criticises.
-
-That in fact we _have_ Souls.
-
-Or rather that we _are_ Souls, clothed with a molecular mechanism
-necessary for communication with the molecular part of creation, in which
-the present stage of being is to be passed.
-
-
-
-
-CHAPTER VIII.
-
-THE PHENOMENA OF DREAM.
-
-
-Such being the _Physiology and Psychology of Dream_—that is to say, the
-conditions of the bodily and mental mechanism under which the phenomena
-of Dream are presented—let us observe those phenomena and from the facts
-noted endeavour to learn what light is thrown by them upon Psychology.
-A mental state so strange and abnormal cannot fail to assist in the
-solution of that great problem of the Mechanism of Man which it is the
-vocation of Psychology to solve. Is that Mechanism moved or directed by
-any but a self-generated force? Is it compounded of any but the tangible
-material structure? Does Soul exist and, if it exists, what is its
-relationship to the body?
-
-A Dream is not a confused crowd of disconnected ideas. It is a succession
-of associated incidents more or less orderly, even when incongruous,
-improbable or even impossible. The mind of the sleeper constructs a
-drama, often having many parts played by many persons; but always himself
-is one of the actors. As _suggestion_ is the process by which the mind
-works in waking life—one idea suggesting another with which it had
-been at some past time associated and then another linked with that,
-and so forth—so does the unsleeping mind of the sleeper present to the
-Conscious Self a succession of suggested pictures which other mental
-faculties weave into a story that is enacted before himself with all its
-scenery and machinery! And this drama is not performed in dumb show or
-in pantomime merely, but it is a drama spoken as well as acted by the
-players, men, women, or animal, who appear to the dreamer to play before
-him and with him their several parts as perfectly as they would have been
-enacted in actual life.
-
-Hence we learn that in dream, as in the waking state, the mind acts in
-obedience to the laws of mind. The various mental functions are not
-exercised vaguely, but in more or less of orderly relationship to one
-another. Thus, imagination presents pictures which are accepted as having
-been brought from without by the senses and therefore to the sleeper
-are as real as if they had been objects of sight. These ideal pictures,
-thus received as real, according to their various characteristics excite
-precisely the same emotions as they would have excited had they been
-real. But although the picture is imaginary, the emotion is actual. We do
-not merely dream that we are angry or fearful; we feel actual anger and
-real fear. The reader may remember that often the emotion excited by the
-dream has continued to be felt after waking and when the dream itself has
-vanished. Indeed we know not how much the mental character of the day is
-influenced by the passions and emotions that have been stimulated by the
-dreams of the night, the mental excitement continuing after the cause of
-it has vanished and is forgotten.
-
-The most wonderful of the many wonders that attend the condition of dream
-is the development of the _inventive_ faculty so far beyond its capacity
-in the waking state. Reflect for a moment what this performance is. Every
-dreamer, however ignorant, however stupid, however young, performs a feat
-which few could accomplish in the waking state, when in full command
-of all their mental faculties. Every dream is a story. Most dreams
-are dramas, having not a story merely, but often many actors, whose
-characters are as various as on the stage of real life.
-
-What does the dreaming mind?
-
-Not merely does it invent the ideal story; it invents also all the
-characters that play parts in it! Nor this only. It places in the mouth
-of each of those characters speech appropriate to the character of each!
-Yet are all of these dialogues invented by the mind of the sleeper! In
-a restless night many such dream-dramas, each having its own distinct
-plot and actors, will be invented by the dreamer, and a dialogue will
-be constructed by himself in which each of the actors will play his
-proper part. Strange as the assertion may appear, it is _a fact_ which
-a moment’s reflection will confirm, that the ignorant ploughboy in his
-dreams has made more stories and invented vastly more characters to enact
-them and constructed more appropriate dialogues for those characters than
-the most copious dramatist or novelist—aye, more than Shakespeare himself!
-
-Another suggestive feature of the phenomena of dream is the _marvellous
-speed_ of the mental action. Working untrammelled by the slow motions of
-the body, the dreaming mind sets at defiance all the waking conceptions
-of time. A dream of a series of adventures which would extend over many
-days is, by the mind in dream, enacted in a few minutes; yet it is all
-performed—all perfect—all minutely perceived, said and done; proving
-that, when the mind is untrammelled by the body, it has other very
-different conceptions of time. May it not be that time, as counted by
-our waking thoughts, is in truth the ideal time, and that mental time as
-measured in dream is the real time?
-
-Not long ago I was enabled to apply some measure to this remarkable
-difference between the action of the mind independently of the body and
-its action when conducted through the slow moving mechanism of the body.
-Called at the usual hour in the morning, I looked at my watch and in
-about two minutes fell asleep again. I dreamed a dream of a series of
-events that in their performance occupied what the mind conceived to be
-a whole day—events in which I was an actor and played a part that would
-have occupied a day in actual doing. Waking suddenly with the influence
-of the dream upon me and the memory of it full before me, I looked at
-my watch again, thinking that I must have been sleeping for an hour and
-had lost the train. I found that, in fact, I had been asleep but four
-minutes. In four minutes my mind had passed through the history of a
-day, had invented that history, and contemplated it as a whole day’s
-action, although it was in fact a day’s work done by the mind in four
-minutes. This may give us some conception of what is the capacity of the
-Soul for perception and action when, if ever, there is a falling away
-from it of the cumbrous bodily material mechanism through which alone,
-in its present stage of evolution, it is adapted to communicate with the
-external material world.
-
-Another phenomenon of Dream is _exaltation of the mental faculties_
-generally. Often there is an extraordinary development of special
-faculties in special dreams. A proof of this is found in the fact,
-already noted, that dream itself is an invention of the mind whose then
-capacities far exceed anything of which it is capable when the body
-is awake and imposing upon it the conditions of its own slow, because
-material—that is molecular—action. Not only do we _invent_ the dream,
-but we _act it_ in thought. Not merely do we act in it ourselves, but
-we paint the scenery, construct the dresses and decorations, invent the
-characters, and put into their mouths the language that would properly
-be theirs had they been beings of flesh and blood instead of shadows
-summoned by the fancy. Almost every faculty of the mind must be exercised
-upon such a work. Even the waking mental condition will not enable us
-to do this. If you doubt, try it. Set yourself to invent a dream and
-describe it on paper, making each one of the personages with whom you
-have peopled it talk in his proper character. Unless you are a skilful
-and practised dramatist you will find yourself wholly at fault. Remember
-that what you in the full possession of your intellect have failed to do,
-the most ignorant and stupid do every night and you will begin to measure
-this marvel of the exaltation of the mental powers that attends upon the
-condition of dream. If you indulge in the pleasant but dangerous practice
-of reading in bed, have you not often, on closing the book, extinguishing
-the candle, and turning to sleep, continued in a state of dream to read
-on, believing that you were still reading the book. But what was the
-fact? Your mind was then composing all you dreamed that you were reading.
-It was inventing a continuation of the argument or narrative, or whatever
-you may have been perusing when sleep stole upon you and you lapsed
-into dream. Have you never dreamed that you were preaching a sermon,
-or reading aloud, or composing music, or singing a song? Probably, in
-your waking state, you could do neither. In dream, your mind does it all
-without a conscious effort. Nor is it, as some have suggested, merely a
-fancy that the mind is so acting and not a positive action of the mind.
-If wakened while so dreaming, the argument, the speech, the song, will
-recur to the waking consciousness and become a positive memory capable
-of being subsequently recalled. Sometimes the dream vanishes after an
-interval and cannot be recollected by any effort of the Will, although
-it may recur in dream long years afterwards. In this manner COLERIDGE
-composed that beautiful fragment of a poem, “Kublai Khan.” His mind had
-wrought the whole in a dream. Suddenly waking with a vivid impression of
-that dream, he grasped a pen and began to write the remembered rhymes of
-what had been a long poem, although composed in dream with the speed at
-which the mind works when untrammelled by the conditions of its material
-mechanism. He seized pen and paper and had set down the beautiful
-lines that have been preserved when he was interrupted by some matter
-of business. On his return to resume the work, the dream had vanished
-and the world to its great loss has received nothing but the exquisite
-fragment we read now.
-
-This mental exaltation so frequent in dream is recognised in some
-familiar practices, the reason for which is, perhaps, not known to
-those who resort to them. In our schooldays, a lesson was best learned
-by reading it when going to bed. It was then easily remembered in the
-morning. The advice so often given, when a matter of moment is presented,
-to “Sleep upon it,” is a recognition of this higher mental action in
-sleep. The Mind seems in sleep unconsciously to work upon the idea
-presented to it, and we wake with clearer conceptions and larger views
-of the _pros_ and _cons_. I have known cases in which a doubting mind
-has thus been “made up” without conscious perception of the convincing
-argument.
-
-Although in dream the mind works with such wonderful rapidity that the
-events of a day may be enacted in a few minutes, it has not quite lost
-its consciousness of the measure of external time. A desire to wake at
-a particular hour will often be followed by an actual awakening at that
-hour. Continued mental consciousness of the desire is unintelligible. But
-in what manner does the mind count the flight of a time whose measure is
-so different from its own conceptions of time?
-
-Say, that you want to wake at six o’clock. You fall asleep with this
-impression upon the mind; but you fall also into the condition of dream
-and in that condition your mind is engaged in inventing adventures
-that are the business of a long day. Nevertheless, it preserves the
-consciousness of the time as it is in the external world and you wake
-at the desired hour. I can suggest no other solution of this than that
-the brain that dreams, and the Conscious Self that perceives the dream,
-are two entities, and that it is the Conscious Self or Soul that notes
-the flight of time in the external world, while the dreaming brain is
-revelling in its own conception of time as measured by the flow of its
-own ideas, and not in hours measured by the motions of the earth and
-moon. Another solution suggests itself. May not the duality of the mind,
-the action of the double brain, which explains so many other mental
-phenomena, account for this also?
-
-But these phenomena of dream are proofs that to the mind “time” is more
-ideal than real; that the measure of it may differ in individuals and
-still more in races. May it not be that thus lives are equalised and that
-to the ephemera its one day of life may appear to be as long as our lives
-appear to us? A life is practically as long or short as it _appears_ to
-the mind to be.
-
-Dreams are rarely, if ever, without foundation; that is to say, they are
-the product of some _suggestion_, although it may be difficult to trace
-them to their sources. Very slight suggestions suffice to set the mind in
-motion, as is proved by a multitude of recorded cases which the memory of
-every reader will present to him. The senses are not wholly paralysed in
-ordinary sleep. They carry to the mind impressions of various degrees
-of power and act with more or less of force according to the condition
-of the recipient ganglion. Sounds are heard and suggest dreams. But the
-loudest sounds are not always perceived most readily. The unaccustomed
-sound most startles the consciousness. Often a whisper will waken when
-the roar of cannon makes no impression upon the sleeper. A dweller in a
-noisy street sleeps soundly amid the roar of carts and carriages and is
-wakeful in the country by reason of the silence. Habit governs this as so
-many others of our sense impressions. We learn _not_ to hear. Hence the
-influence of trifling impressions upon the sleeping senses when powerful
-ones fail to reach us. Very slight impressions suffice to suggest the
-subjects of dreams. The mind having taken the direction given by that
-impulse forthwith employs its inventive faculties in the construction of
-a story based upon the faint lines of that suggested subject.
-
-Even when awake we are ignorant what impulses set up trains of thought.
-We know not why this or that idea “comes into the head.” The suggesting
-cause is often so slight as to be imperceptible. The brain is an organ of
-inconceivable sensitiveness. Its fibres are so delicate that millions are
-packed into the circumference of a sixpence. Yet has each fibre its own
-function and each is a musical chord competent to catch and to vibrate to
-motions of the ether which the senses cannot perceive. It is probable
-(not proved) that in sleep, when not distracted by the claims of the
-nerve system and the thronging impressions brought by the senses; these
-brain fibres are vastly more sensitive and moved by still slighter action
-of the ether than in waking life.
-
-In Dream we never lose the consciousness of our own identity. We retain
-our individuality. You dream often that you are _something_ other than
-you are, but never that you are some other _person_. Does not this
-indicate the existence of an entity, other than the dreaming brain, which
-preserves its oneness and its sanity while the material organ with which
-it is associated and through which it communicates with the external
-world is, as it were, forgetting its reason, its experience and itself,
-and so becoming in very truth insane.
-
-And here we touch upon the most perplexing characteristic of dream. We
-are conscious of existence, of individuality, and, in a slight degree,
-of sense impressions. We have ideas, reflections, emotions, sentiments,
-passions. We can invent stories, construct characters, endow them with
-dramatic language, paint ideal pictures, make speeches, compose music
-and conduct a train of argument. But withal we are not rational. We can
-_think_ wise things, but we _are_ the veriest fools of nature. Every
-mental faculty is awake and alive—save one—namely, the faculty, whatever
-it be, that enables us to distinguish between fancy and fact, between
-the possible and the impossible, the congruous and the incongruous; the
-faculty, in brief, which separates sanity from insanity.
-
-In dream, with rare exceptions, we are not conscious that we are
-dreaming. Fancies are accepted as facts, shadows as substances, the
-ideal as the real. And they are so accepted without suspicion or doubt.
-We _see_ them, _hear_ them, _feel_ them. Nothing in our actual waking
-life is more real to us than are the unrealities of dream at the moment
-of dreaming. Probably there are few readers who have not occasionally
-dreamed that they were dreaming, and while noting the drama have said
-to themselves “this is a dream.” But these are rare exceptions to the
-rule that a dream is accepted by the sleeping mind as an event of actual
-occurrence and the scenes and persons implicitly believed to be objective
-and not subjective; that is to say—as being then actually existing in the
-external world.
-
-So believing, what are the materials to which this implicit credence is
-given? Here we arrive at the most perplexing of the problems presented by
-the phenomena of dream.
-
-We accept without hesitation, or questioning, or even a suspicion of its
-unreality, that which in waking life would have been banished instantly
-as the baseless fabric of a vision. We believe implicitly in objects and
-actions which, when awake, we should have pronounced to be impossible.
-Moreover we contemplate the wildest conceptions of the fancy without the
-slightest consciousness of their incongruity or folly. Nothing is too
-impossible or unreal for acceptance by the dreamer as facts that cause
-him neither surprise at their presence nor wonder how they come to be.
-
-What is the change in the mental condition that has wrought this mental
-revolution—not slowly and by degrees, but wholly and in a moment? At this
-instant, the mind is competent to discern the ideal from the real, the
-shadow from the substance, the practical from the impossible. In the next
-moment it can distinguish neither—all appears to itself to be equally
-possible, probable, real. Starting from sleep, the normal state is
-recovered, but not so speedily as it is lost. The dream itself sometimes
-continues after the senses are restored. The memory of it remains longer
-and its unconscious influence longer still. Passions and emotions which
-the dream has kindled do not subside at once and often the agitation
-continues to disturb the mind long after the cause of it has vanished
-from the memory.
-
-Two answers present themselves.
-
-1. This marvellous character of dream may be consequent upon the
-severance of the mind from its communication with the external world by
-reason of the partial paralysis of the senses.
-
-2. Some one or more of the mental faculties may be sleeping while others
-are awake and active.
-
-The first is the solution commonly accepted. It is contended that
-the senses correct the vagaries of the mind; that we are enabled to
-distinguish between the creations of the mind and the impressions brought
-to it from the external world solely by the consciousness we have, when
-we are awake, of the action of the senses and the knowledge we have that
-the impressions borne to us by the senses are objective—that is, made by
-something existing without ourselves. If, for instance, you close your
-eyes and give rein to the imagination, a stream of ideas—pictures of
-persons and places—flows before the mind’s eye. You do not mistake these
-for realities. You are conscious that they are born of your own brain.
-Had you been asleep and dreaming, instead of being awake and using your
-senses, you would not have discovered that these mental pictures were
-subjective only; you would have accepted them implicitly as objective
-impressions brought to you by your senses.
-
-This, however, explains but a portion of the phenomenon. Even if it be
-a true solution, it accounts only for the acceptance in dream of the
-ideal as real. It leaves wholly unexplained the more remarkable feature
-exhibited in the entire unconsciousness by the dreamer of the absurdities
-and impossibilities presented in the dream and the absence of surprise
-and wonder how such things can be. In the waking state, the mind would
-therefore reject them instantly as the illusions they are. Hence the
-reasonable conclusion that, in addition to the sleep of the senses and
-of the _will_, some part of the material mechanism of the mind is also
-sleeping or its activity is suspended during dream.
-
-The investigation is of serious moment, for it raises some other
-questions of even greater importance. If the explanation be sufficient,
-it determines some moot points in Mental Physiology. It proves that the
-mental machine, the brain, is _not_ one and indivisible—that the _whole_
-brain is not employed in each mental act, as contended by Dr. CARPENTER.
-
-To what mental faculties are we indebted for our waking consciousness of
-incongruity, impracticability, absurdity, irrationality? Obviously these
-faculties must be slumbering in dream. To _their_ temporary paralysis
-this most remarkable phenomenon of dream is certainly due.
-
-The popular notion is that _reason_ is the slumbering faculty. We talk
-of reason as being the special attribute of Man. In fact there is no
-such faculty. There is a mental process we call reasoning; but it is
-performed by the joint action of various mental faculties. One presents
-the things to be reasoned upon; another compares them and presents their
-resemblances and differences; a third enables us, by the process we call
-_reasoning_, to apply these resemblances and differences to some third
-subject and thus from the known to predicate the unknown.
-
-It is familiar to every reader that this process of reasoning is not
-always suspended in dream. On the contrary, it is sometimes abnormally
-active. We reason rightly often, but on wrong premisses. What we are
-unable to discover in dream is the unreality of the subject matter upon
-which we are reasoning.
-
-If, for instance, you dream that you are making a speech or preaching a
-sermon. In your dream you pursue a logical argument, but you found it
-upon imagined facts that are untrue and improbable, which the waking mind
-would not entertain for a moment, but which in your dream you accept as
-true and implicitly believe to be real.
-
-We shall, perhaps, arrive at the solution of this problem by the process
-of exhaustion.
-
-The faculty of imagination, that shapes to the dream ideal pictures
-of things, is not sleeping. The faculties that perform the process of
-reasoning are not sleeping. _Comparison_—the power to compare the ideal
-with the real—alone is wanting. We mistake the shadows of the mind for
-substances. We accept the brain-born visions as realities. Why? Because
-we are unable to compare them. In brief, Comparison is the faculty,
-paralysed in sleep, whose absence causes the credulity of dream.
-
-Of this fact there can be no doubt. But a very formidable difficulty here
-presents itself. How and why is it that this faculty alone is found to
-slumber when the greater part of the mental mechanism is awake and active?
-
-It has been one of the most perplexing problems of Psychology. A solution
-of it has occurred to me which I submit to the consideration of the
-reader, but as a suggestion merely. It is too novel to be offered as
-anything more than a suggestion.
-
-Each mental faculty can perform only one act at the same instant of time.
-It is one of the conditions of existence here that all consciousness
-shall be in succession. Hence indeed our conception of time. If any
-other being could obtain many perceptions simultaneously, and not in
-succession, to that being there would be no _time_, in our sense of the
-term. But the process of comparison involves the contemplation together
-of the two things (or ideas of things) to be compared. This difficulty
-is removed by the double brain. Each brain presents one of the ideas to
-be compared and upon these the faculty of comparison employs itself,
-discerning their resemblances and differences. If so it be, the cause
-of our incapacity to discover the absurdities of dream is the partial
-paralysis (or sleep) of one of the two mental faculties that present
-the ideas of objects and the consequent incapacity of the faculty of
-comparison to discharge its proper function of informing us what of our
-mental impressions are real and what illusory.
-
-And this raises a curious question as to the relative functions and
-operations of the two brains. In profound slumber, when both brains are
-sleeping, there is no consciousness—time is annihilated to such a sleeper
-and awakening seems to follow immediately upon falling asleep, although
-in reality many hours may have passed. When the brain is sleeping but
-partially there is some consciousness of time in sleep and of the lapse
-of time upon awaking. Is such partial sleep the slumber of _one brain
-only_, and are these phenomena of dream due to the action of that one
-brain deprived of the correcting influence of the other brain? Does the
-faculty of comparison fail to show us that our mental impressions are
-subjective and not objective because it is not assisted by the normal
-action of the duplicate faculty of the other brain? Comparison is the
-foundation of the process of reasoning. It has been noticed that persons
-suffering from hemiplegia—that is, from disease of one brain only—often
-lose the power to compare and consequently the capacity for reasoning
-readily and correctly. May it not be that a similar condition is produced
-by temporary paralysis of the brain in sleep? As already stated, the
-power to reason is not absent in dream. We often reason elaborately
-and well, taking the ideal pictures as real incidents. We accept as
-objective facts what are merely mental impressions and thus build an
-argument on an incorrect assumption. The reasoning is right, but the
-basis of it is false. Question each mental faculty in turn and it will
-appear that but one is at fault in dream—namely, _comparison_. We are
-unable to discern the difference between the mental and the sensual
-impression—the self-created and the sense-borne idea—because we are
-incompetent to compare them and it is by comparison alone that we can
-distinguish the false from the true. I throw out this, as a suggestion
-merely, to Mental Philosophers and Psychologists.
-
-Indeed, the fact that we have two perfect brains with every mental
-faculty in duplicate (as contended by Sir HENRY HOLLAND and now
-conclusively established by the experiments of BROWN-SEQUARD and
-Professor FERRIER), has opened a new field to the Mental Philosopher and
-Psychologist. It must have the most intimate relationship, not to the
-phenomena of Sleep and Dream alone but to all the phenomena of Mind. In
-this great fact will doubtless be found the obvious solution of many
-problems hitherto insoluble. Foremost among those philosophical puzzles
-has been the instantaneous lapse of the Mind into _insanity_ in dream,
-and the no less marvellous manner in which upon waking we pass almost as
-quickly out of that insane condition into sanity.
-
-These are the principal phenomena of Dream and the study of them cannot
-fail to throw a flood of light upon mental physiology and psychology.
-In them we are enabled to view the operations of the mind and the
-relationship of soul and body under conditions that reveal to us parts
-of the mechanism of man that are wholly concealed from us in the normal
-state of that relationship. The strange neglect of such an obvious means
-of knowledge is doubtless due to the fundamental error that has excluded
-Mind and Soul from the category of physical sciences and consigned them
-to the hopeless region of metaphysics, persisting in their pursuit by
-abstractions, argument and conjecture, and refusing to them investigation
-by _facts_, as the other sciences are now investigated. If the phenomena
-of dream were strange and rare as are those of somnambulism, they would
-as much excite our curiosity and strike us with amazement. But they are
-not wondered at only because they are so familiar. If dream, instead of
-being common to us all, were developed only in a few, the persons subject
-to it would certainly be denounced as impostors and prosecuted as rogues
-and vagabonds by the High Priests of Science. But the very facility
-for examination of the mental condition of dream should induce those
-who really desire to promote the most important of all knowledge—the
-knowledge of ourselves, our constitution, our mechanism, and our
-destiny—to seek where we may most reasonably expect to find it—in the
-condition in which the Mind is every night practically severed from its
-connection with the body and works by its own impulses, without the aid
-or incumbrance of the senses, and without the directing power of the
-intelligence and its _Will_.
-
-
-
-
-CHAPTER IX.
-
-THE PSYCHOLOGY OF DREAM.
-
-
-Dream is essentially a psychological condition and therefore an important
-study for the Psychologist, for in dream we learn, not only what is
-the mechanism of the Mind, but also much of the manner in which its
-operations are performed. Dream teaches us what recent physiologists
-have by their experiments confirmed—that the mind is not structured as
-one homogeneous entity, the whole of which is employed in every mental
-act; but that it is a machine composed of parts, each of which has its
-own special function, exhibited in the various expressions which we call
-ideas, sentiments and emotions.
-
-For convenience we have given to the entity, of which these various
-faculties are parts, the collective name of “Mind.” But it may well be
-questioned if such an entity exists. Certainly we cannot find it, whether
-we observe the action of our own minds or that of others. All that we can
-discover by help of our senses and by reasoning upon their information is
-the existence of a wonderful piece of Mechanism—the brain—by which the
-functions of Mind are performed and whose structure regulates the entire
-character of the Mind.
-
-It is conclusively established that the individual Self, in its normal
-state of relationship to the body, can receive and convey impressions
-only through the medium of the brain. Remove the brain and _mind_ ceases
-to be, although life may linger long. Extract a part of the brain and a
-part of “the mind” goes with it. This result is sometimes obscured by
-the fact, not sufficiently recognised by the Physician and the Mental
-Philosopher, that we have _two_ brains—two organs of Mind—one of which
-can act alone when the other is wholly or partially disabled. If a
-Dream be analysed, it is not difficult to trace the action of each
-separate faculty. The imagination supplies the picture, which we mistake
-for a reality because we have lost the means by which, when awake, we
-distinguish the mere mental creation from the impressions borne to us by
-the senses. Hence mental action precisely as if the ideal picture had
-been real as it is believed to be. The other mental faculties are called
-into play by the drama of the dream as they would have been by a living
-drama. It is not an imagined anger, or fear, or hate, that we feel in
-dream. The passions, emotions and sentiments are actually excited as they
-would be by the same objects presented when we are awake, only they are
-kindled by shadows created within and not by substances existing without.
-
-But Psychology will gather from the phenomena of dream some very
-important conclusions. In dream the Mind is awake and at work, but it
-works wildly, insanely, without self-control. Something is absent in
-sleep that controls its action when we are awake. That absent controlling
-and directing force is the WILL.
-
-What is THE WILL?
-
-The WILL is the expression of the SELF—of the INDIVIDUAL BEING. It is the
-“I”—the YOU—that commands, controls and directs thought and action.
-
-This Conscious Self, which possesses the power we call the _Will_, is
-not, and cannot be, the material brain, nor the product of the brain, as
-the Materialists assert; for we see that in Dream the brain is in part
-awake and working without the assistance or control of the Will; proving
-that the Self, of whom the Will is the expression, is not identical with
-the brain.
-
-Moreover, the Conscious Self, although taking cognizance of the action
-of the mind in dream, is nevertheless unable to direct its action;
-thus affording another proof that the Conscious Self and the material
-mechanism are not identical.
-
-The phenomena of Dream, then, are the _facts_ first presented in the
-scientific investigation of Psychology from which we derive physical
-_proofs_ of the existence of a _Soul in Man_, not as a vague theory
-merely, but as shown by the positive _evidence_ of his mechanism in
-action.
-
-
-
-
-CHAPTER X.
-
-FALLACIES OF DREAM.
-
-
-Always and everywhere Superstition has dallied with Dream. The notion
-that dreams are sometimes prophetic is still so widely diffused and so
-often made the theme for gossip and material for fiction that there are
-few, even among the educated, who can wholly divest themselves of the
-influence of a startling dream.
-
-Neither evidence nor argument has been adduced to support this claim
-of the sleeping mind to prophetic power. There are no natural means by
-which _new_ impressions can be conveyed to the mind in sleep, and we have
-already seen that in this condition the mind is less, not more, capable
-of reasoning out the probabilities of the future.
-
-It will be said, perhaps, that prophecy is not an act of reason but
-a gift of inspiration; that the prophet only speaks—his are not the
-thoughts uttered. But in what manner is this gift made more easy by
-sleep? It _should_ be more active in the waking state. The prophetic
-dream is either a creation of the sleeping mind or it is brought into
-the sleeping mind by a miracle. It is highly improbable that the mind
-should have superior wisdom when in its most imperfect condition. It
-is still more improbable that a miracle should be wrought for such a
-purpose. Moreover, the information alleged to be imparted thus is always
-of something _to come_, while there is no instance of a revelation of
-things that have been done in the past and therefore capable of being
-tested. A gift to tell what _has been_ would surely be more easy than a
-gift to tell what is _to be_. It is strange and suspicious that none are
-seers of _the past_.
-
-The widespread notion of prophetic dream is probably based upon a belief,
-almost as widely diffused, that in sleep the Soul can and does sometimes
-pass out of the body and obtain information by direct impressions
-received through its own vastly extended power of perception. It is not
-uncommon to hear an assertion, when a place is seen for the first time,
-that there is a memory of the same place having been seen before, and
-there are some curious reports of cases of this kind that deserve to be
-investigated. But many of these apparent marvels may be accounted for
-by coincidence or by memories of which the link has been lost. When the
-multiplicity of dreams that occur in a lifetime are taken into account,
-occasional resemblances of external objects or events to some portions
-of former dreams are by no means improbable. The same explanation
-applies to many dreams that are supposed to have been prophetic because
-something afterwards occurs having some resemblance to the dream. Memory
-also has a large share in these recognitions. Memory may exist without
-recollection. Thousands of things are stored away in the memory which we
-cannot recal even if we try to do so, but which come back to us suddenly,
-at unexpected times, for no cause that we can trace although certainly
-suggested by something associated with the revived idea. Thus the eye may
-well recognise a strange place as having been seen when, in fact, the
-memory has unconsciously received some picture of it or of some place
-very like it, the existence of which had been forgotten, but which is now
-revived by the suggestion of the place itself.
-
-Somnambulism, although commonly supposed to be a phase of sleep, has
-really no relationship to it. Its physiological and psychical conditions
-are entirely different. There is the aspect of sleep, but nothing more.
-The somnambule is not sleeping, for he performs often the work of his
-waking life although with certainly closed eyes and probably sealed up
-senses. The somnambule has no memory of the doings of either mind or body
-during his trance existence. The sleeper is conscious at the time of
-dreaming and remembers his dream. As there is Somnambulism without sleep,
-so there may be Somnambulism in sleep, and indeed, with a constitutional
-tendency to it, the state of sleep is so favourable to the inducement of
-the condition of Somnambulism that the one may well lapse into the other.
-
-Nor is “sleep walking” the only exhibition of Somnambulism; it is but one
-stage of it. Somnambulism often occurs without action of any limb, for it
-is a mental and not a muscular condition. But, inasmuch as the uninformed
-spectator notes only the instances of “sleep walking,” the much more
-numerous cases of somnambulism occurring with the patient at rest are
-unnoticed.
-
-To this cause, then, may many of the reported phenomena of dream be
-assigned. It would be beyond the scope of this monograph to treat at any
-length of the manifold phenomena of Somnambulism, but some of them will
-certainly explain cases of dream apparently not to be accounted for, as
-all facts and phenomena may be, if rightly investigated, by reference
-to natural causes, without invoking the assistance of the supernatural.
-Somnambulism proves the presence of two abnormal mental conditions,
-namely, supersensuous perception and mental sympathy. The former is
-the name given to a faculty the mind has, under certain conditions, of
-perception beyond the range of the senses (whatever the _modus operandi_
-may be). The other refers to a special form of sympathy of thoughts
-and emotions of one sensitive mind with other minds having a certain
-relationship with it.
-
-Many of the authentic cases of cognizance of the distant in dream may
-be thus accounted for. The sleeper has lapsed into somnambulism, is
-then, in fact, a somnambulist and not a dreamer. Possessing the abnormal
-development of the perceptive sense which is so familiar a fact in
-natural somnambulism, the mind has perceptions beyond the range of the
-senses and is susceptible of sympathies with other minds which the bodily
-senses cannot convey.
-
-That such mental conditions exist is proved conclusively by the
-numberless cases of natural somnambulism recorded in the medical journals
-of all countries and which are indeed familiar to every reader because of
-their frequent occurrence in common life.
-
-Dream is not merely a reproduction in new combinations of impressions
-made upon the mind unconsciously as well as consciously, forgotten
-as well as remembered. The fact must also be taken into account that
-in dream mental action is vastly increased and the flow of ideas so
-accelerated that if life be measured, as it should be, by the number
-of ideas that are presented by the mind, the life of dream is vastly
-longer than waking life. If the ideas that would occupy many waking
-hours are compressed into a sleep of one hour, the whole dream-life must
-have presented to the mind infinitely more ideas than the whole waking
-life. The wonder would be if, of this vast multitude, many were not
-found to be coincident with events of actual occurrence afterwards. A
-further explanation of dreams that appear to convey information from some
-external intelligence, or to be prophetic, will be found in this—that
-many things impress themselves upon the mind when we are not giving
-attention to them and, therefore, unconsciously to ourselves. We thus
-lose some of the links of association which, if they had been perceived,
-would have shown us the connection between the dream and the incidents to
-which the dream related and which, if we had known, would have stripped
-the coincidence of its marvellousness. Yet a further explanation will
-be found in the exaltation of the mental faculties in dream, which
-enables us often to perceive, more clearly than in our waking state,
-ideas and chains of ideas and to think about them more correctly than
-is practicable in waking life, when the influx of external impressions
-represses to some extent the independent action of the mental faculties.
-
-There is a popular belief that in sleep the Soul sometimes quits the
-body and personally visits the scenes and persons of the dream which, in
-truth, is not all a dream. This is nothing more than a poetical fancy.
-There is no evidence of such journeying. The proof of it would be if
-the dreamer could tell us of actual occurrences passing elsewhere at
-the moment of his dream. There is, indeed, abundant evidence of mental
-communion in sleep, suggesting a dream that has relation to that distant
-person; but there is no satisfactory evidence of a positive perception
-of an event then passing far off. It is remarkable, indeed, that dreams
-to which this solution has been applied usually refer to something that
-is _to be_, or that _has been_, and not to events actually happening at
-the moment and which alone could be positively conclusively proved by
-reference to the persons whose sayings and doings are seen, heard and
-reported. The same remark applies to this as to prophecies generally.
-Why do they not tell us of something that _is doing_ far away, or
-something that _has been done_ in the distant past and therefore capable
-of verification? Surely the power that could prophesy the future, the
-dreaming that foreshadows what _is to be_, could, with vastly more ease,
-tell us what has been done or what is being done elsewhere at the moment
-of its exercise! Why is so simple a test invariably avoided?
-
-_Sympathetic_ dreams admit of another explanation. Two persons dream
-the same dream at the same time. They may be in the same room, in the
-same house, or far apart. The two dreams are not always identical in
-their details, but the main incident is substantially the same in both.
-The instances of this are too many to be accidental coincidences. The
-explanation is to be found in that _mental sympathy_ the existence of
-which cannot be doubted by any person who investigates psychological
-phenomena. The limit to which that sympathy extends is not yet measured.
-We know only that it is not bounded by the narrow range of the senses.
-Perhaps it is a purely _psychic_ faculty. If it be, we know as yet so
-little of the nature and powers of the Soul that it would be vain to
-speculate in what manner the operation is performed. But of this we may
-be assured, that, whatever the capacity of the Soul when we are waking
-and the external world is, as it were, pressing in upon us at all sides
-and occupying the whole mind, those powers are vastly extended when the
-material mechanism is at rest and the sleepless Soul alone is busy. If
-there be, under any conditions, communication between minds without
-the intervention of the senses, we may reasonably conclude that these
-would be greatly facilitated in the time of sleep, when the Soul is
-less subjected to the restraints of that mechanism by means of which it
-communicates with the _material_—that is to say, the _molecular_—world in
-which the present stage of its evolution is to be passed.
-
-The proofs are many that dreams may be suggested by the influence of
-other minds in unconscious communication with the sleeper. If the finger
-be placed upon the head where, according to the phrenologists, is the
-seat of the mental faculty of mirth, a smile will be seen soon to
-steal upon the sleeping face. Touch in like manner the asserted seats
-of combativeness or destructiveness, the features assume an aspect
-of excitement which will be removed by touching the asserted seat of
-benevolence. The explanation of this phenomenon is that the brain thus
-excited to action suggests or moulds a dream in accordance with the
-emotion thus denoted. This fact has been advanced by the phrenologists as
-proof that they have rightly mapped out the brain. But such is not the
-necessary conclusion from the fact. It may well be that it is the _mind_,
-and not the finger, of the waking operator that directs the mental action
-of the unconscious sleeper. The waking _Will_ possibly controls the
-sleeping Will. We know that it does so in Somnambulism and it is probable
-that it does the like in ordinary sleep.
-
-But, explain it as we may, the fact remains.
-
-Direct suggestion of dream by external causes is less disputable.
-So sensitive is the mind in sleep, when relieved from the thronging
-impressions of the senses, that impressions so slight as to be wholly
-unnoticed in our waking state are doubtless perceptible and operate as
-suggestions when we are asleep. A slight touch or sound often serves to
-change the entire character and direction of a dream, the mere sound
-giving rise to the train of new ideas thus suggested, because it is
-uncontrolled by the Will. The surest method of banishing an unpleasant
-dream is to turn in the bed. Continuance in the same posture and with
-the same pressure of blood within and of the pillow without upon the
-same part of the brain seems to preserve the action of the dream, which
-is disturbed at once by directing the flow of blood and the pressure to
-another part of the brain. If a sleeper is seen to be agitated in his
-sleep by painful dream, exhibited in moaning, restlessness and expression
-of distress upon the countenance, remedy may be found in gently moving
-the head into another position, if the body cannot be moved and it is not
-desired to waken.
-
-It is said that musicians are very prone to the composition of music
-in dream. It was thus that Tartini wrote the Devil’s Sonata. The most
-unmusical are often haunted by scraps of tune that no effort will banish.
-Airs are composed in dream which are remembered upon waking. Perhaps
-it is not that music is more the subject of dream than other mental
-creations, but it is the most capable of being retained by the mind
-and expressed after the dream has vanished. My own experience of this
-capacity of the dreaming mind has been to myself very surprising; but
-perhaps the like may have occurred to others, although not recorded. Some
-time ago I dreamed that I was present and heard as well as witnessed the
-performance of an entire opera of my own composing. The strange part
-of it was that I am not a musician and never composed a bar of music
-in my life. I have a bad musical ear and no musical memory. Yet did my
-utterly unmusical mind in the dream compose the whole of an opera in two
-acts, overture and all, with a full band and half a dozen characters,
-each acting his own part, and the stage, the scenery, machinery and
-decorations, as perfect as any I have ever beheld and enjoyed at Covent
-Garden. Certainly it was not a mere dream of a dream. What other solution
-is there than this—and it is sufficiently marvellous—that my mind,
-free to act without the incumbering trammels of the sleeping body and
-exercising its unfettered faculties far beyond their capacity in waking
-life, had made me a musician, a dramatist, an actor, a painter—for all
-these that mind was in the invention and performance of that dream?
-If that mind or Soul be nothing more than the material form, or a
-function of that form, how comes it that it is more active and that its
-faculties are more exalted when the body, of which it is said to be a
-part, is asleep? If the mind or soul be a part of the body, or, as the
-Materialists contend, a mere function of the body, it ought, according to
-all known laws of science, to be sleeping with the body, or at least its
-activity and capacity ought not to increase in proportion as the activity
-and capacity of the body decrease.
-
-I have here used the term “Mind,” because it is familiar to the reader,
-and any other name would mislead by the prejudices that attach to
-it. But I must be understood as intending by that term the thing,
-whatever it be, which, in the Mechanism of Man, directs and controls it
-intelligently, whether it be called Soul or Mind, and if it be a distinct
-entity, as Psychology contends, or only the product of the material
-structure, as the Materialists assert. This, indeed, is the great problem
-of this age, to be solved, not by dogmatic assertions, but by scientific
-proof.
-
-There are many other Phenomena of Dream of less interest or importance,
-the description of which would occupy many pages; but those above will
-suffice for the purposes of this monograph.
-
-
-
-
-CHAPTER XI.
-
-CONCLUSIONS.
-
-
-This view of the Physiology and Psychology of the very familiar but very
-marvellous condition of Sleep and Dream seems to conduct the inquirer to
-some conclusions, whose importance and interest it would be impossible
-to exaggerate; for, if there be any truth in them, they point directly
-to revelations of the hidden structure of the Mechanism of Man, which
-have been taught as a dogma and accepted as a faith, but for the proof of
-which by science as a fact in nature evidence has hitherto been wanting.
-
-The condition of Sleep indicates a _dual_ structure—that mind and body
-are not one, as the Materialists teach; for when the body sleeps the mind
-is awake, and often the mind is more active and more able when it is thus
-partially released from the burden of the body.
-
-In sleep the phenomena of dream exhibit this independence of the body
-yet more powerfully. The mind lives a life of its own, with its own
-measurements of time and space, so different from those to which it is
-limited by the material structure of the body.
-
-Self-consciousness is preserved in dream while the mind is inventing
-a whole drama of events and persons, so that we contemplate the work
-of the mind as if it was something existing without. This proves that
-the contemplating consciousness is something other than the thing
-contemplated. The “I” that views and remembers the action of the brain
-(which is the material organ of the mind) cannot be the brain itself, nor
-the mind itself, but must be something distinct from either, although
-intimately associated with both.
-
-That conscious and contemplating something is the _thing_—the entity—the
-“I”—the “You”—the being—the individual—which may be called “Soul” or
-“Spirit,” or by any other name, but which we intend to designate when we
-use those terms.
-
-These phenomena go far to prove that Man is a “living Soul” clothed with
-a material body—that this Soul is in fact the person—the individual—the
-being—of whom the molecular body is but the incrustation, the atoms
-agglomerated into molecules at the point of contact with the molecularly
-constructed world in which the present stage of its existence is to be
-passed.
-
-True it is that the phenomena of dream, while throwing so much light
-upon the structure of the mind and the manner of its action and going
-far to prove the existence of Soul, does not impart to us any knowledge
-of the structure of Soul. But we may learn this much, that although it
-is imperceptible by any of our senses, which are constructed to perceive
-only that form of matter we call molecular, it is not also and therefore
-unknowable, as the materialists contend. The existence of Soul can be
-proved in precisely the same manner as the existence of electricity
-and magnetism and heat are proved, which also are imperceptible by our
-senses, but not therefore unknowable. We learn the fact of their being by
-their operations upon the molecular structure our senses are constructed
-to perceive. In like manner we learn something of their qualities and
-powers. The process of proof is identical. If it be admissible evidence
-for the one, it is no less admissible for the other. To what extent it
-goes in the way of proof of the existence of Soul is, of course, a fair
-question for argument and investigation. My contention is only that the
-inquiry “if Soul be” must not be permitted to be summarily disposed of by
-any such dogmatic dictum of Physicists as that Soul not being perceptible
-to our senses is incapable of proving its existence through the senses,
-and therefore is, and must ever remain, unknowable and consequently a
-vain pursuit and an impossible Science.
-
-In the phenomena of dream we find abundant proof that there is something
-other than the sleeping molecular structure that does not sleep—that the
-individual “I” preserves its consciousness of identity, its sense of
-oneness in dream. This something cannot well be the body contemplating
-itself—at once the actor and the spectator. Reason concludes that it must
-be one thing contemplating another thing and Psychology contends that
-this contemplating thing that wakes and dreams when the body is asleep
-is what has been called by many names, but which here is designated as
-“Soul,” without affirming anything of its structure, its nature, its
-qualities, or its destiny.
-
-*** END OF THE PROJECT GUTENBERG EBOOK A MONOGRAPH ON SLEEP AND DREAM:
-THEIR PHYSIOLOGY AND PSYCHOLOGY ***
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-<div style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of A monograph on sleep and dream: their physiology and psychology, by Edward William  Cox</div>
-
-<div style='display:block; margin:1em 0'>
-This eBook is for the use of anyone anywhere in the United States and
-most other parts of the world at no cost and with almost no restrictions
-whatsoever. You may copy it, give it away or re-use it under the terms
-of the Project Gutenberg License included with this eBook or online
-at <a href="https://www.gutenberg.org">www.gutenberg.org</a>. If you
-are not located in the United States, you will have to check the laws of the
-country where you are located before using this eBook.
-</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: A monograph on sleep and dream: their physiology and psychology</div>
-
-<div style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Author: Edward William  Cox</div>
-
-<div style='display:block; margin:1em 0'>Release Date: February 22, 2021 [eBook #64610]</div>
-
-<div style='display:block; margin:1em 0'>Language: English</div>
-
-<div style='display:block; margin:1em 0'>Character set encoding: UTF-8</div>
-
-<div style='display:block; margin-left:2em; text-indent:-2em'>Produced by: Turgut Dincer and the Online Distributed Proofreading Team at https://www.pgdp.net</div>
-
-<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK A MONOGRAPH ON SLEEP AND DREAM: THEIR PHYSIOLOGY AND PSYCHOLOGY ***</div>
-
-<p><span class="pagenum"><a id="Page_i"></a>[i]</span></p>
-
-<p class="titlepage larger">A MONOGRAPH<br />
-<span class="smaller">ON</span><br />
-<span class="larger">SLEEP AND DREAM:</span><br />
-<span class="smaller">THEIR</span><br />
-PHYSIOLOGY AND PSYCHOLOGY.</p>
-
-<p class="titlepage"><span class="smaller">BY</span><br />
-<span class="smcap">Edward W. COX</span>,<br />
-<span class="smaller"><span class="smcap">President of the Psychological Society of Great Britain</span>;<br />
-AUTHOR OF<br />
-<i>“The Mechanism of Man,” “Heredity and Hybridism,” &amp;c.</i></span></p>
-
-<p class="titlepage"><span class="smaller">LONDON:</span><br />
-LONGMAN AND CO., PATERNOSTER ROW.<br />
-1878.</p>
-
-<p><span class="pagenum"><a id="Page_ii"></a>[ii]</span></p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_iii"></a>[iii]</span></p>
-
-<h2 class="nobreak" id="PREFACE">PREFACE.</h2>
-
-</div>
-
-<p>Some papers on the Phenomena of Sleep and
-Dream, read before <i>The Psychological Society of
-Great Britain</i>, having excited much interest and
-caused considerable discussion, I was requested to
-put them into the more formal shape of a treatise.
-For this purpose I found it necessary to recast and
-rewrite the whole.</p>
-
-<p>The modern endeavour to pursue Psychology, as
-all the physical sciences are now pursued, by the
-study of facts and phenomena, instead of by
-metaphysical abstractions, consulting of inner
-consciousness and argument <i xml:lang="la" lang="la">à priori</i>, has invested
-the subject of this monograph with extraordinary
-importance, because Sleep and Dream are
-familiar physical and psychical conditions, disputed
-by none and which cannot be ascribed to prepossession,<span class="pagenum"><a id="Page_iv"></a>[iv]</span>
-dominant ideas, or diluted insanity.
-Therefore a profound, fearless, and searching
-investigation of their characteristics, causes, and
-operations could not fail to throw a flood of light
-upon many of the seeming mysteries of mental
-philosophy and psychology, promising a solution of
-some most difficult problems of life and mind, and
-revealing to us—as do the phenomena of dream—much
-of the structure and action of the Mechanism
-of Man.</p>
-
-<p>The marvel is that such obvious means of access
-to hidden springs of that mechanism should have
-been so long neglected by Physiologists and Psychologists.</p>
-
-<p>In dealing with a subject so old and yet so new,
-I can do little more than <em>suggest</em> explanations of
-phenomena. I do not venture to <em>assert</em> them.
-Those suggestions are submitted to the reader
-to induce him to think and as subjects for
-further examination and discussion rather than as
-dogmatic assumptions of ascertained truths. The
-<em>facts</em> and <em>phenomena</em> reported are vouched for so
-far as my own means of ascertaining their truth<span class="pagenum"><a id="Page_v"></a>[v]</span>
-enable me; but <em>causes</em> and <em>conclusions</em> can of
-necessity be little more than conjecture until a
-much larger collection of the facts be made. To
-the gathering of such facts I hope this little book
-may stimulate many observers. I shall deem the
-communication of them a valuable contribution to
-science, and a favour to myself.</p>
-
-<p class="right">EDWARD W. COX.</p>
-
-<p><span class="smcap">Carlton Club</span>, <i>1st January, 1878</i>.</p>
-
-<p><span class="pagenum"><a id="Page_vi"></a>[vi]</span></p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_vii"></a>[vii]</span></p>
-
-<h2 class="nobreak">CONTENTS.</h2>
-
-</div>
-
-<table summary="Contents">
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER I.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">What Sleep is</span></td>
-    <td class="tdpg"><a href="#CHAPTER_I"><i>page</i> 1</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER II.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Physiology of Sleep</span></td>
-    <td class="tdpg"><a href="#CHAPTER_II">4</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER III.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Mental Condition of Sleep</span></td>
-    <td class="tdpg"><a href="#CHAPTER_III">8</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER IV.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Seat of Sleep</span></td>
-    <td class="tdpg"><a href="#CHAPTER_IV">12</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER V.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">Of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_V">17</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER VI.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Material Mechanism of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_VI">21</a><span class="pagenum"><a id="Page_viii"></a>[viii]</span></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER VII.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Psychology of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_VII">42</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER VIII.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Phenomena of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_VIII">51</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER IX.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">The Psychology of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_IX">72</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER X.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">Fallacies of Dream</span></td>
-    <td class="tdpg"><a href="#CHAPTER_X">76</a></td>
-  </tr>
-  <tr>
-    <td class="tdc" colspan="2">CHAPTER XI.</td>
-  </tr>
-  <tr>
-    <td><span class="smcap">Conclusions</span></td>
-    <td class="tdpg"><a href="#CHAPTER_XI">88</a></td>
-  </tr>
-</table>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_1"></a>[1]</span></p>
-
-<h1>SLEEP AND DREAM:<br />
-<span class="smaller"><span class="smaller">THEIR</span><br />
-PHYSIOLOGY AND PSYCHOLOGY.</span></h1>
-
-</div>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<h2 class="nobreak" id="CHAPTER_I">CHAPTER I.<br />
-<span class="smaller">WHAT SLEEP IS.</span></h2>
-
-</div>
-
-<p>Sleep is necessary to the health of the human
-organism. The Mechanism of Man depends for its
-sustainment and reparation upon recurring seasons
-of rest.</p>
-
-<p>The condition of sleep is probably a requirement
-of organic structure. So far as we can trace
-it, all animal life sleeps. There is almost conclusive
-evidence that vegetable life sleeps also.</p>
-
-<p>In this respect organic structure differs from
-inorganic structure. Minerals do not sleep. Only
-things that have <em>life</em> sleep. Wheresoever life is
-there is probably (it is not <em>proved</em>) a conscious<span class="pagenum"><a id="Page_2"></a>[2]</span>
-individuality that “goes to sleep.” As sleep
-seems, so far as we can trace it, to be an attendant
-upon consciousness, a requirement, in fact, of
-nerve structure, the sleep of vegetable life would
-appear to indicate the presence of consciousness.</p>
-
-<p>But sleep is not a suspension of vital action.
-The processes conducted by the vital force continue
-their work in sleep often more vigorously.
-The intelligence, also, is not wholly suspended in
-sleep. The functions of nutrition are performed
-even more perfectly than in the waking state.
-Rest appears to be required mainly for the muscular
-structure and for the nerve system that moves the
-muscles. The senses are often wholly, always
-partially, sealed in sleep. But it is doubtful if this
-be the result of a requirement for rest by the senses.
-The more probable inference is that the suspension
-of the senses is necessary to the suspension of
-muscular action.</p>
-
-<p>Sleep, therefore, may be defined in general terms
-as the suspension, more or less perfect, of the action
-of the external senses, so that they cease to convey
-vividly to the mind the impressions made upon
-them. The action of the Will is likewise suspended,
-so that it ceases to convey the commands
-of the mind to the body. Thus is the rest procured
-that is required for the body.</p>
-
-<p>The entire mechanism of the body and mind does
-not sleep, but only a part of it. In sleep the <em>body</em>
-performs all functions necessary for its continued<span class="pagenum"><a id="Page_3"></a>[3]</span>
-healthy being. The <em>mind</em> dreams. The consciousness
-of the Individual Self is awake, for we note
-our dreams as they occur, believe that we are acting
-them and remember them afterwards.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_4"></a>[4]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_II">CHAPTER II.<br />
-<span class="smaller">THE PHYSIOLOGY OF SLEEP.</span></h2>
-
-</div>
-
-<p>Various conjectures have been advanced as to the
-precise physiological change that attends the condition
-of sleep. Some have located the source of
-sleep in the heart and others in the head. It was
-formerly a favourite theory that the action of the
-heart slackened and then the blood, flowing
-slowly through the brain, caused a kind of congestion
-there. This was, in fact, to look upon sleep
-as a species of coma that produced unconsciousness
-by pressure upon the fibres of the brain.</p>
-
-<p>The later and better opinion is, that sleep is produced
-by the reverse of this process; that it is not
-a state of congestion but of collapse; that the
-blood flows <em>from</em> the part of the brain that sleeps,
-which is thus left in a state of depletion, with a
-consequent collapse of the brain fibres.</p>
-
-<p>Observation of the actual brain of a man who
-had been trepanned and over a part of whose brain
-a movable silver plate was placed entirely confirmed
-this conjecture. In sleep, the convolutions
-of his brain were depressed; when awake, they
-resumed their normal form; when his mind was
-exerted, they swelled visibly.</p>
-
-<p><span class="pagenum"><a id="Page_5"></a>[5]</span></p>
-
-<p>Any reader who has been suddenly wakened may
-recal a sensation as of swelling of the brain by
-the blood rushing into it. This sensation was probably
-the result of the rapid erection of the flaccid
-brain fibres.</p>
-
-<p>Other facts strongly support this theory. When
-the action of the heart is stimulated by any excitement,
-mental or bodily, sleep will not come. So
-long as the brain is busy we court sleep in vain.
-To induce sleep we apply remedies that tend to
-draw the blood from the brain to the extremities.
-A full meal engenders sleep; but not, as formerly
-supposed, by congesting the brain, but by attracting
-the blood to the stomach and so depleting the
-brain. Rapid motion in a cold wind causes drowsiness
-when warmth is restored. Why? The blood
-is borne swiftly back to the surface of the body
-and quits the brain. Many other instances will
-readily occur to the reader.</p>
-
-<p>Note in another the process of “falling sleep.”
-The eyes move more and more slowly, the eyelids
-descend, the head nods and droops, the limbs relax,
-the book falls from the hand. Usually, before
-positive sleep occurs, involuntary endeavours at resistance
-are made. The eyes open with a stare.
-Consciousness is regained with an effort and a start.
-The thread of waking thought is resumed. But it
-is for a moment only. Again the head nods, the
-eyes blink and close, the limbs relax. He is <em>asleep</em>.</p>
-
-<p>What are our own sensations when we <em>go to sleep</em>?<span class="pagenum"><a id="Page_6"></a>[6]</span>
-Thought wanders. Ideas come straying into the
-mind unbidden and with no apparent association.
-External objects grow dim to the eye and sounds
-fall faint upon the ear. The communications of the
-senses to the brain are dull and uncertain. We are
-conscious that the power of the <em>Will</em> is relaxed. We
-strive to retain it. We recover it by an effort.
-We resume the work on which we were engaged.
-Vain the struggle. The thoughts wander still.
-The unbidden pictures flit again before the mind’s
-eye. We are conscious of the relaxation of the limbs
-and the closing of the eyelids. Then we cease to be
-conscious of external existence. We sleep.</p>
-
-<p>But we are not conscious of <em>the act</em> of falling
-asleep—for itself is a suspension of consciousness.
-With some sleepers sleep is, as they affirm, a condition
-of entire unconsciousness. These tell us they
-have no sense of existence until the moment of
-waking and that, however protracted their slumber,
-the moment of waking is to them as the moment
-after having fallen asleep. It is impossible to contradict
-those who thus affirm, for their mental
-condition in sleep cannot be read. But if a judgment
-may be formed from their <em>actions</em> in sleep,
-as talking and motions of the limbs, the probable
-explanation will be that they dream but do not
-remember their dreams. <em>All</em> dreams vanish from
-<em>their</em> memories as <em>some</em> dreams vanish from the
-memories of those who habitually dream.</p>
-
-<p>If we observe the aspect of a sleeper, we note<span class="pagenum"><a id="Page_7"></a>[7]</span>
-the features placid, the breathing regular, the
-pulse soft and even, the limbs relaxed, the skin
-moist. Occasionally there are quiverings of the
-limbs and expressions of the face which betray the
-presence of mental emotions.</p>
-
-<p>This is the <em>physiological</em> condition of Sleep.</p>
-
-<p>We turn now to its <em>mental</em> condition.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_8"></a>[8]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_III">CHAPTER III.<br />
-<span class="smaller">THE MENTAL CONDITION OF SLEEP.</span></h2>
-
-</div>
-
-<p>Of all the phenomena exhibited in Psychology and
-Mental Physiology there is none more marvellous
-than that which is presented to every one of us
-every night. It only does not astonish us because
-it is so familiar. Perhaps the reason why so few
-have given a moment of reflection to its marvels
-is because they are seen so often. When the
-attention of the reader is more closely invited to
-these phenomena he will doubtless be surprised to
-find what a world of wonder is opened to him.</p>
-
-<p>The passage from waking to sleeping is momentary.
-The closest observer of his own mental
-action fails to note it. But what a change is made
-in that moment! A complete mental revolution has
-been effected. The man himself has changed entirely.
-He has ceased to be a rational being! He is
-almost wholly severed from the external world,
-which exists for him no longer! His <em>Will</em> (which
-is the name we give to the <em>expression</em> of the
-Conscious Self) is paralysed. He has ceased to
-command his thoughts and his emotions. He has
-no control over his limbs. With the sole exception<span class="pagenum"><a id="Page_9"></a>[9]</span>
-that he dreams, he is but a breathing clod.
-Of the forces that move his Mechanism, Life
-alone is active, working steadily and harmoniously
-as before. As we shall presently see, the other
-forces that move and direct the mechanism—the
-forces of <em>Mind</em> and <em>Soul</em>—are not inactive. But
-they have withdrawn from their waking work. They
-exist and their existence is manifest. But they have
-ceased to control and the mechanism has ceased to
-obey.</p>
-
-<p>Some proof this—is it not?—that these Psychic
-Forces are distinct from the vital force and from
-the physical forces and have another origin. These
-phenomena of sleep supply further and most cogent
-evidence of the fallacy of the contention of the
-Materialists, that the vital force alone governs the
-mechanism of Man, and that all the forces that
-direct the mechanism are generated within the
-machine.</p>
-
-<p>In sleep the vital force continues to do its
-normal work. At the same moment some other
-force or forces are engaged in doing abnormal work,
-thus establishing the fact that some force or forces,
-other than the vital force or the physical forces, are
-employed in moving the mechanism of Man.</p>
-
-<p>Pause to think for a moment what is this wonderful
-mental change that in a moment converts <em>the
-Man</em> into something less than a mere animal—into
-little more than a senseless vegetable!</p>
-
-<p>What, then, is the <em>mental</em> process of sleep?</p>
-
-<p><span class="pagenum"><a id="Page_10"></a>[10]</span></p>
-
-<p>The first perceptible signs of its coming are
-what are well called “wandering thoughts.” The
-Will resigns its control, at first fitfully, then at
-intervals continually diminishing. Nevertheless
-the Will strives to retain its hold upon the brain,
-then relaxes, then seizes it again, but with ever
-lessening power. “<em>Attention</em>” to the subject before
-the mind wanders—is recalled—wanders again—and
-then ceases altogether.</p>
-
-<p>With this relaxation of the <em>Will</em>, and consequently
-of “attention,”—which is an effort of the
-Will—ideas begin to flow unbidden into the mind.
-At first they are banished almost as soon as they
-appear. But presently they return and disturb the
-train of waking thought; then they mingle with
-it; then they put it altogether to rout, and usurp
-its place. At the beginning, we are competent to
-sever the intruding ideas from the true ones and we
-make an effort to banish them if we desire to be
-wakeful. But they return ever more vividly and
-persistently, until at length they take possession of
-the mind. If we are courting sleep, we welcome
-the intruders and willingly resign the control of our
-thoughts. In either case the state of actual sleep
-occurs at the instant when the <em>Will</em> ceases to work
-and <em>attention</em> ends.</p>
-
-<p>Then begins the condition of <em>Dream</em>, to be treated
-of presently.</p>
-
-<p>Our business now is to trace, so far as we can,
-the <em>mental</em> change that attends the condition of<span class="pagenum"><a id="Page_11"></a>[11]</span>
-sleep. The phenomena just described are the
-action of the mind in the process of <em>falling asleep</em>.
-The <em>state of sleep</em> presents other features.</p>
-
-<p>The mental condition of sleep, apart from dream,
-is very remarkable and should be carefully noted
-and remembered by the Student of Psychology.</p>
-
-<p>The <em>Senses</em> are suspended—but not entirely.
-They are rather dulled than paralysed. We hear,
-but imperfectly, and we are unable to measure
-the sound. Often a loud noise is not heard when a
-whisper wakens; or a slight sound seems to the
-sleeper like the report of cannon. The sense of
-touch is only dulled, as we know by the manner in
-which it influences dream. Whether the sense of
-sight ceases entirely we cannot know, because the
-eyelids veil the eyes and external impressions are
-consequently not made upon them. Taste and
-smell are dimmed but not effaced.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_12"></a>[12]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_IV">CHAPTER IV.<br />
-<span class="smaller">THE SEAT OF SLEEP.</span></h2>
-
-</div>
-
-<p>These facts point to the conclusion that the
-partial paralysis to which the senses are subjected
-in sleep does not occur at the points of
-communication with the external world, but
-somewhere between the extremity of the sense-nerves
-and the brain, or at the point of communication
-between the brain and the Conscious
-Self. There can be little doubt that impressions
-are made upon the nerves in sleep as when we are
-awake. There is some evidence that the impressions
-so made are conveyed by the afferent nerve
-to the ganglion at the base of the brain hemispheres.
-The experiments of Professor <span class="smcap">Ferrier</span>
-have proved this ganglion to be the centre upon
-which the sense-nerves converge; that to this centre
-those impressions are conveyed and thence are
-transmitted to the brain hemispheres, or at this
-point the hemispheres of the intelligence receive
-notice of their presence.</p>
-
-<p>In Sleep the brain is unable to convey its commands
-to the body. The nerves do not obey.
-Something that operates between the brain and<span class="pagenum"><a id="Page_13"></a>[13]</span>
-the nerves and which was active in the waking
-state is inactive in sleep. What is that <em>something</em>?
-It is the <em>Will</em>. The Will has ceased to act and
-thus the body has ceased to be controlled by the
-mind. This is the process by which the needful
-rest of the body is brought about.</p>
-
-<p>Here the question comes, in what part of the
-mechanism does the change occur that thus causes
-the suspension of the power of the Will and the
-partial severance of the Conscious Self from its
-normal control of the body? <em>How</em> does sleep accomplish
-so great a revolution? If the whole mental
-mechanism were inactive in sleep this question
-would be answered easily. We should say, “the
-entire of the brain is sleeping and therefore the
-whole mechanism is at rest. The motive forces
-that move and direct the machine in its waking
-state have ceased for a time from their work and
-the structure stands still.”</p>
-
-<p>But that is not the condition. All the forces
-have not ceased from their work. The vital force
-continues in full activity, keeping the machinery
-in motion and performing the work of nutrition,
-reparation and growth. The <em>mind</em> is not at rest;
-the phenomena of dream directly contradict such
-a conclusion. The whole mental mechanism is
-certainly not at rest. A part of it is very busy.
-The hemispheres of the brain are not sleeping—or
-sleeping but partially. They are enacting dreams.
-They are in truth working with infinitely greater<span class="pagenum"><a id="Page_14"></a>[14]</span>
-speed and power when we are asleep than when we
-are awake!</p>
-
-<p>If, then, the brain hemispheres are waking above
-and the body is sleeping below, the communication
-between them must be severed by sleep at
-some part of the mechanism below the brain hemispheres
-(which are the mechanism of the Intelligence)
-and the point where the brain branches into
-the nerve system—which is the mechanism by
-whose action the vital force forms and sustains the
-organic structure.</p>
-
-<p><em>That point is obviously the point at which the
-Will exercises its power of control over the body.</em>
-Thus does this inquiry into the Psychology of
-Sleep and Dream promise to throw light upon
-that mysterious part of the mechanism of man.
-Professor <span class="smcap">Ferrier</span> has proved that <em>the Will</em> is
-exercised through the brain hemispheres, which
-are the organs of the Intelligence. In the
-waking and normal condition of the structure
-the Will commands and controls the body. In
-sleep and other abnormal conditions the Will ceases
-to command the body. Between the brain hemispheres
-and the nerves that move the body something
-seems to be interposed which either paralyses
-the Will or ceases to transmit its commands. What
-is that <em>something</em>? Anatomically we find two
-ganglia, one being the centre upon which the
-nerves of the senses converge. We know, also,
-that in sleep the senses cease to transmit their<span class="pagenum"><a id="Page_15"></a>[15]</span>
-impressions, or do so but dimly. The conclusion
-is, that the seat of sleep is in this ganglion.
-Because that is slumbering, the commands of the
-Will cannot be conveyed from the brain to the
-body, nor can the messages sent by the senses from
-the body be conveyed to the brain.</p>
-
-<p>It is a moot point if the entire of the mechanism
-of the brain, or parts of it only, and, if so, what
-parts, fall into the condition of sleep. But, however
-that may be, there can be little doubt, from
-the facts stated above, that the ganglion at the base
-of the brain hemispheres is the seat of sleep. It is
-certain that the entire of the two brain hemispheres
-does not always sleep or dream could
-not be. Whether the ganglion that interposes
-between the cerebral centre and the body, and
-whence streams the nerve system, succumbs to
-sleep we have no certain knowledge. The presumption
-is that it does not, for the nerves whose
-office is to sustain the functions of the vital organs
-do not sleep. Why they need not the rest that is
-required by other parts of the mechanism we do
-not know. Rest appears to be necessary for that
-portion of the mechanism only that is subject to
-<em>voluntary action</em>. Where <em>the Will</em> controls, the
-repose of sleep is required for all structure subjected
-to it. Why?</p>
-
-<p>Does the nerve system that moves the mechanism
-of the body sleep? The bonds that link brain and
-body are relaxed. The Will has ceased to control<span class="pagenum"><a id="Page_16"></a>[16]</span>
-either of them. The material form is at rest. But
-it rests only because the power of the controlling
-Will is paralysed. All <em>in</em>voluntary actions continue
-and with the more regularity and efficiency
-because they are not subjected to the disturbing
-influences of the Will.</p>
-
-<p>And what is this potent Will?</p>
-
-<p><em>The Will</em> is merely the expression of the
-Conscious Self—the power which the Conscious
-Self exercises over the material mechanism of the
-body and through the body upon the material
-world without.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_17"></a>[17]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_V">CHAPTER V.<br />
-<span class="smaller">OF DREAM.</span></h2>
-
-</div>
-
-<p>As already stated, at the first approach of sleep
-we are conscious of inability so to control our
-thoughts as to keep them in the orderly train they
-had been pursuing previously. Ideas come uncalled
-for. Pictures rise before the mental eye and
-vanish instantly. Other pictures intrude, having
-no apparent association with their predecessors.
-They enter and pass before us unbidden. The mind
-falls into confusion. There is entanglement of the
-threads of thought. Even while the eye is yet
-open, the objects on which it gazes fade and vanish.
-Sounds fall faintly upon the ear and die away. The
-vision of the mind grows dim or is eclipsed by
-other unsummoned pictures, often altogether incongruous,
-which blend with the picture present, then
-melt into it, then usurp its place, and then are in
-their turn displaced. We are conscious that we can
-no longer control the movements of the mind.
-Momentary resistance to the influence but provokes
-its more vigorous return. For an instant
-we wake with a start to consciousness of the
-external world. If we desire to resist the coming<span class="pagenum"><a id="Page_18"></a>[18]</span>
-on of sleep, we exert the Will fitfully, start into
-waking life for a few moments, contract the relaxed
-muscles, open the drooped eyelids, stare with a
-peculiar expression of imbecile amazement, strive
-to look as if we had <em>not</em> been surprised by sleep, and
-for a while the mind resumes its normal action.
-But soon again the thoughts are dislocated and
-replaced by a swarm of yet more dissevered ideas.
-We feel again the dropping lid, the relaxing
-muscle, the nodding head. Strive as we may, we
-are unable to note the moment when unconsciousness
-begins. We remember <em>falling asleep</em>, but we
-do not remember, and no human being has ever
-yet remembered, the very act of <em>going to sleep</em>.</p>
-
-<p>The mental condition of <em>falling asleep</em> resembles
-very closely the dissolving views at exhibitions.
-So do the pictures of the mind steal into the field
-of view and mingle and melt away; nor can we
-discover where one ceases and the other begins, so
-imperceptibly do they glide in and blend.</p>
-
-<p>We sleep.</p>
-
-<p>What is then our <em>mental</em> condition?</p>
-
-<p>It is a condition of <em>partial unconsciousness</em>. In
-this respect it differs from the condition of coma
-and of trance, in which there is <em>entire</em> unconsciousness.
-In the most profound sleep perfect unconsciousness
-never prevails. Impressions may be
-made upon the senses of the soundest sleeper that
-will waken him. The degree of oblivion caused
-by sleep varies immensely with various persons<span class="pagenum"><a id="Page_19"></a>[19]</span>
-and with all persons at various times. Some are
-“light” and others “heavy” sleepers. Some are
-wakened by the slightest noise or the gentlest
-touch. Others will slumber, though rudely shaken,
-or while cannon are roaring. It is a remarkable
-fact, not yet sufficiently explained, that a whisper
-will often waken a sleeper by whose side a
-gun might be fired without disturbing him.
-Others will answer aloud to questions whispered to
-them when sleeping, and there are recorded cases
-of conversations being thus sustained and inconvenient
-revelations made by the sleeper which have
-astonished him on their subsequent repetition—there
-being in such case no after memory of the
-dialogue so strangely conducted.</p>
-
-<p>The <em>senses</em>, therefore, are but partially sealed in
-sleep. They are dulled, not paralysed. They
-convey imperfect sensations—or the sensations
-conveyed are imperfectly perceived—we know not
-which. As will be shown presently, they more or
-less influence mental action. They suggest dreams.
-But their reflex action has ceased. The nerves that
-convey the messages to the brain are sluggish. The
-nerves that convey the consequent message from the
-brain to the body are for the most part inactive.</p>
-
-<p>The aspect of the sleeper to the observer is that
-of unconsciousness. There are occasional motions
-of the limbs, but these are involuntary. He seems
-dead to the external world and to have ceased from
-active life.</p>
-
-<p><span class="pagenum"><a id="Page_20"></a>[20]</span></p>
-
-<p>Nevertheless, while that form is so still and
-seemingly so senseless—while consciousness of a
-world without is suspended—in this sleep that has
-been called the twin brother of death—the senseless
-sleeper is making a world and living a life of his
-own within himself. That brain is not sleeping
-with that body. It is awake and busy—often
-more busy than when the body is awake. It is
-enacting whole dramas—living new lives—wandering
-away among worlds of its own creation—crowding
-into an hour the events of years—doing, saying,
-seeing, hearing, feeling, even while we gaze, a
-hundredfold more than the waking senses could
-possibly convey or the waking frame perform.</p>
-
-<p>Is it not marvellous when we thus think of it?
-Would it not be pronounced incredible—impossible—the
-narrator a “rogue and vagabond”—the
-believer a credulous fool—were it not that it is <em>a fact</em>
-familiar to all of us? Is it not in itself as marvellous
-as any of the phenomena of other abnormal mental
-conditions, which are received with such incredulity
-and ridicule only because they are of less frequent
-occurrence and less familiar?</p>
-
-<p>But before we pursue the inquiry into the
-phenomena of Dream, it will be necessary to
-describe the material mechanism by the operations
-of which those phenomena are produced. This will
-be properly the theme of a distinct chapter.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_21"></a>[21]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_VI">CHAPTER VI.<br />
-<span class="smaller">THE MATERIAL MECHANISM OF DREAM.</span></h2>
-
-</div>
-
-<p>It is difficult to describe, without the use of
-technical terms, the structure of the mechanism
-by which Dream is produced. But as these are
-at once unintelligible and repulsive to the non-scientific
-reader, indulgence is entreated for an
-endeavour to present the subject in shape and
-language that may be understood by everybody.</p>
-
-<p>It must be premised that this description is
-partly derived from the recent treatise of Professor
-<span class="smcap">Ferrier</span> on “The Functions of the Brain,”<a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a> in
-which he details the experiments that have thrown
-so much light alike upon physiology and psychology.</p>
-
-<p>The spinal cord expands at its upper end into a
-ganglion or cluster of nerves called the <em>medulla
-oblongata</em>.</p>
-
-<p>At this point the brain is said to cease and the
-nerve system to begin. But there is no perceptible
-beginning nor ending either of the brain or of the
-nerves. The entire nerve system is, in fact, only<span class="pagenum"><a id="Page_22"></a>[22]</span>
-an extension of the brain. When a nerve is irritated
-at the point of the finger the brain as well as
-the nerve is affected. The nerve transmits the
-sensation and the brain feels it. Psychologists would
-venture a step further, and say, “It is not the brain
-that feels, but the intelligent individual entity, the
-living soul or self, of whom the brain is only the
-material transmitting organ.”</p>
-
-<p>It is at the extremity of this ganglion that the
-cords wrapped within that great bundle of nerve
-cords which constitutes the spinal cord cross each
-other and pass into opposite sides of the brain and
-of the body. The nerves that control the left side
-of the body pass into the right side of the brain,
-and those that control the right side of the body
-pass into the left side of the brain. As the consequence
-of this exchange, the right side of the
-brain controls and directs the left side of the body,
-and the left side of the brain the right side of the
-body.</p>
-
-<p>Above this basal ganglion, but connected with
-it, is a ganglion which anatomists have divided
-into two parts, but which for the present purpose
-it will be convenient to recognize as one whole
-lying at the base of the brain and crowned and
-inclosed by the cerebral hemispheres. From this
-great basal ganglion small white threads radiate
-into the two cerebral hemispheres in the form of a
-hollow cone.</p>
-
-<p>Above the basal ganglion lies another great<span class="pagenum"><a id="Page_23"></a>[23]</span>
-ganglion (the <em>cerebellum</em>), also divided into lobes,
-and which is connected with the basal ganglion
-by two bands (or peduncles). It is connected also
-with the two cerebral hemispheres by two bands.
-It is connected with the central ganglion by a thin
-lamina, which stretches to the other ganglia, thus
-connecting all the ganglia with the centres of the
-senses and the centres of motion—that is to say,
-with the centre that receives the messages of the
-senses and with the centre that conveys the commands
-of the Will to the body.</p>
-
-<p>Above and extending in front of these are the
-<em>cerebrum</em>, the organ of the intelligence, composed
-of two hemispheres, which crown, inclose, and
-overlap the ganglia at the base of the brain.</p>
-
-<p>These two great hemispheres are distinct bodies,
-each complete in itself but united by fibres that
-pass from one hemisphere to the other and thus
-secure their united action. These fibres are
-observed to connect together corresponding regions
-of the two hemispheres.</p>
-
-<p>At their bases the two hemispheres are in direct
-contact with the ganglion above described as
-the central ganglion, but which has been anatomically
-subdivided into two pairs of ganglia. For
-the purposes of this treatise, however, minute
-divisions are not necessary.</p>
-
-<p>This ganglion is the centre upon which all the
-nerves of the senses converge and each division of
-it is supposed to be appropriated to a distinct<span class="pagenum"><a id="Page_24"></a>[24]</span>
-sense. But even if each part has its own
-work to do, it is not less a whole than is the
-cerebral hemisphere, which is now proved to have
-various parts devoted to various mental operations.</p>
-
-<p>The cerebral hemispheres are formed of great
-bundles of fibres, in the shape of rolls, plainly
-visible on the outside, but which baffle the attempts
-of the most dexterous anatomist to sever them
-below the surface.</p>
-
-<p>And the whole brain is covered with an extremely
-delicate and highly sensitive membrane, which is
-now conjectured to be the medium by means of
-which all the parts of the brain are brought into
-communication, and the co-ordination and unity of
-action of the entire organ preserved.</p>
-
-<p>The substance of the brain itself is insensible,
-although it is the recipient and supposed seat of
-the pains and pleasures of the body—or rather of
-the nerves, for what we call the body is only the
-insensible clothing of the nerves. The nerves feel;
-the flesh and bones do not feel.</p>
-
-<p>Is not this fact another powerful argument
-<em>against</em> the doctrine of the Materialists that
-consciousness and mind are only states of brain or
-conditions of matter? If the brain is not conscious
-of injuries done to itself, if it is insensible even to
-its own destruction, how can it be the “<em>Conscious</em>
-Self?”</p>
-
-<p>But the enveloping membrane of the brain is
-exquisitely sensitive. It is the seat of headache,<span class="pagenum"><a id="Page_25"></a>[25]</span>
-of <i xml:lang="la" lang="la">delirium tremens</i>, of brain fever, of hydrocephalus,
-and probably of many more diseases which
-we are wont to refer to the substance of the brain.</p>
-
-<p><em>We</em> refer—<em>Who</em> refers? <em>What</em> refers? The
-brain to the brain? Or one part of the brain to
-another part of the brain? Will the Materialists
-explain?</p>
-
-<p>It is probable that this envelope of nerves unites
-all the parts of the brain and by transmitting to
-each part the condition of all the other parts
-produces co-ordination of the parts and unity of
-action. But this membrane of nerve cannot surely
-be deemed by the most bigoted Materialist to
-constitute the Conscious Self.</p>
-
-<p>Professor <span class="smcap">Ferrier</span> has proved, by a multitude
-of minutely detailed experiments, that not only has
-each ganglion its function, but that each part of
-each ganglion is devoted to some special duty, thus
-completely shattering the theory that holds every
-mental operation to be an act of the whole brain.
-He establishes at least the grand basis of modern
-mental Science, the assumption that the brain is
-the material organ of the mind; that distinct parts
-of the brain are devoted to distinct mental operations;
-that not the whole brain, but only parts of
-it, are employed in any mental operation. The
-question is still open for observation and experiment
-to ascertain what are the parts of the brain
-so appropriated and what are the precise functions
-of each part.</p>
-
-<p><span class="pagenum"><a id="Page_26"></a>[26]</span></p>
-
-<p>Professor <span class="smcap">Ferrier</span> has made considerable
-advances towards the determination of this question.
-His experiments have demonstrated what
-are the functions of the ganglia at the base of the
-brain, not being the seat of the Intelligence. His
-experiments were attended with more cruelty than
-I could excuse even for the important accessions
-they have brought to our knowledge. But they
-are not therefore the less valuable as contributions
-to Physiology and Psychology. I can but briefly
-describe the results of such of them as bear immediately
-upon the subject here treated of.</p>
-
-<p>Let me, however, first confirm, by the authority
-of Professor <span class="smcap">Ferrier</span>, the proposition I have
-ventured to advance as to the various functions of
-various parts of the brain.</p>
-
-<p>“That the brain is the organ of the mind,” he
-says, “and that mental operations are possible only
-in and through the brain, is now so thoroughly well
-established and recognized that we may, without
-further question, start from this as an ultimate
-fact.” He proceeds:</p>
-
-<div class="blockquote">
-
-<p>The physiological activity of the brain is not, however, altogether
-co-extensive with its psychological functions. The brain as an organ
-of motion and sensation, or presentative consciousness, is a single
-organ composed of two halves; the brain as an organ of ideation, or
-re-presentative consciousness, is a dual organ, each hemisphere complete
-in itself. When one hemisphere is removed or destroyed by
-disease, motion and sensation are abolished unilaterally, but mental
-operations are still capable of being carried on in their completeness
-through the agency of the one hemisphere. The individual who
-is paralysed as to sensation and motion by disease of the opposite side<span class="pagenum"><a id="Page_27"></a>[27]</span>
-of the brain (say the right), is not paralysed mentally, for he can still
-feel and will and think, and intelligently comprehend with the one
-hemisphere. If these functions are not carried on with the same
-vigour as before, they at least do not appear to suffer in respect of
-completeness.</p>
-</div>
-
-<p>As the object of this treatise is not anatomy but
-psychology, it will be unnecessary to describe
-minutely the entire of the brain structure. It
-will suffice for the present purpose to view the
-brain, above roughly sketched, as having three
-well marked divisions, each with definite and distinct
-functions.</p>
-
-<p>The ganglia at the base of the brain govern the
-actions of the body. The ganglia in the centre of
-the brain are the recipients of the impressions made
-upon the senses and thus connect us with the external
-world. The two hemispheres at the summit
-of the brain are the organs of the Intelligence.</p>
-
-<p>Professor <span class="smcap">Ferrier’s</span> experiments were made with
-a view to ascertain whether the theory of Dr.
-<span class="smcap">Carpenter</span> is true, that the whole brain works in
-each mental action, or if the phrenological doctrine
-be the true one, that the several parts of the
-brain have several and distinct functions. Dr.
-<span class="smcap">Carpenter</span> had prematurely boasted that he had
-killed Phrenology. The boast would have been
-justified if his assertion (for it was merely a dogma,
-not a proved fact) had been found to be true.
-But Professor <span class="smcap">Ferrier’s</span> experiments have decisively
-<em>disproved</em> the boast of Dr. <span class="smcap">Carpenter</span> and
-killed his theory of mental unity.</p>
-
-<p><span class="pagenum"><a id="Page_28"></a>[28]</span></p>
-
-<p>The experiments were conducted chiefly with
-monkeys and dogs. The former were the most
-valuable, because the brain structure of the
-monkey is almost identical with that of man.
-The experiments were certainly cruel and I
-should object to procure even such valuable
-knowledge at such a price. But, as it is obtained,
-we may use it.</p>
-
-<p>The experiments were performed by making the
-animal insensible by chloroform and then extracting
-in mass certain portions of the brain, or destroying
-parts of the brain by the actual cautery.
-Electrodes were applied to the various parts of the
-brain to which access had been thus obtained and
-their effects upon the actions of the animal were
-carefully observed.</p>
-
-<p>I will not attempt to detail these experiments—but
-merely state some of the results. For the
-many important facts that were discovered by them
-reference must be made to the valuable volume
-in which they are reported.</p>
-
-<p>He found the entire brain to be connected with
-the nerve system by the process of interlacing.
-Excitation of the right brain was shown by the left
-side of the body; of the left brain by the right side.
-So it was with the nerves of the senses. Whether
-the like structure exists in the duplex organ of
-the intelligence he could not trace, because the
-mental results were incapable of being expressed by
-experiment upon animals, who cannot tell us what<span class="pagenum"><a id="Page_29"></a>[29]</span>
-are their emotions. But he entertains no doubt
-that the same structural scheme is observed in the
-action of the two hemispheres also.</p>
-
-<p>The great ganglia at the base of the brain,
-whether excited by electricity or destroyed by
-cautery, yielded the same result. They proved
-beyond doubt that <em>their</em> function is to direct the
-actions of the body under the peculiar conditions
-of its duplex structure—that is to say, a formation
-by two distinct and not wholly similar halves joined
-together and requiring community of action. This
-process of separate action for each part combined
-with motion in <em>co-ordination</em>—that is to say, the
-regulation of the motions of the limbs, so that the
-two halves of which the body is builded may act in
-definite relationship—was found to be the special
-business of those basal ganglia, any disturbance
-in those ganglia being attended with imperfect
-movements of the body, even to the extent of causing
-the animal to walk in a circle, having lost
-entirely the power to “walk straight.” The results
-of this ingenious experiment are extremely curious
-and throw great light on the physiology of locomotion.</p>
-
-<p>The second division of the brain, lying in its
-centre, overlapped behind by the cerebrum, resting
-on the centres that direct bodily actions and dominated
-by the hemispheres that are the organs of
-the intelligence, is shown by these experiments to
-be the centre upon which the senses converge. To<span class="pagenum"><a id="Page_30"></a>[30]</span>
-this common centre the impressions made upon
-the senses by the external world are conveyed.
-The experiments seem to indicate that a distinct
-ganglion is devoted to each sense, although all are
-united in one mass for the common purpose of reception
-of the information they bring. The destruction
-of different parts of this brain centre is
-found to be followed by the loss or impairment of
-different senses. It was found, also, that this part
-of the brain was duplex, like the other parts, for
-destruction of the right side of the ganglion caused
-paralysis of the senses on the left side of the body
-and <i xml:lang="la" lang="la">vice versâ</i>.</p>
-
-<p>A question of much interest arises here. What is
-the precise function of this sense-receiving portion
-of the brain? Is <em>itself</em> perceptive of the sense-impressions
-brought to it, or is it merely the
-medium for transmitting those impressions to the
-hemispheres above? That in health it does communicate
-to the intelligence the same impressions
-that it receives there can be no doubt, for we take
-cognisance of them in almost every mental act.
-We know also that when the brain is diseased false
-impressions are conveyed to the Intelligence. But
-in exploring the psychology of Sleep and Dream, it
-would be of great advantage to ascertain if the
-same receiving portion of the brain is an active or
-merely a passive agent.</p>
-
-<p>The experiments of Professor <span class="smcap">Ferrier</span> are
-almost conclusive upon this most important point.<span class="pagenum"><a id="Page_31"></a>[31]</span>
-He removed the two brain hemispheres of a monkey
-and of a dog. The animals lived and appeared to
-enjoy health, but <em>they had lost intelligence</em>. They
-had not, however, lost the use of the <em>senses</em> and
-they were manifestly conscious of the impressions
-brought by the nerves of sense. The external
-world continued to exist for them and was
-perceived by them as before the organs of the
-intelligence were removed. But when this central
-division of the brain was taken away and nothing
-left but the lower lobes that govern muscular motion,
-all the senses ceased to act, or consciousness of
-action had ceased. Nevertheless the power of locomotion
-and the co-ordinate action of the limbs was
-preserved with very little loss of power.</p>
-
-<p>Above the central sense-organ tower two hemispheres—<em>two</em>
-brains, each distinct and complete in
-itself and each capable to act without the other.
-The function of these hemispheres is that we term
-<em>mental</em>. They are the organs of the intellect
-and of the sentiments. Through them we think,
-reason and feel. Injury to parts of these injures
-more or less, <em>not</em> the <em>whole</em> mind, but <em>parts of the
-mind</em>—certain mental faculties only. Destruction
-of the entire of these hemispheres is not death but
-idiotcy.</p>
-
-<p>Let it then be clear in the mind of the reader,
-when surveying the phenomena of sleep and dream
-and inquiring into their causes, that for the purpose
-of such an outline of the Physiology of the<span class="pagenum"><a id="Page_32"></a>[32]</span>
-Mind as this, the brain is to be viewed by him as
-having <em>three</em> marked divisions—the organ of the
-<em>intelligence</em> at the summit, of the <em>senses</em> in the
-centre, of <em>bodily motion</em> at the base.</p>
-
-<p>There are many sub-divisions of the brain known
-to anatomists and necessary to be known by the
-Student of Physiology. But these will suffice for
-the Student of Psychology. They are easily
-understood and readily remembered.</p>
-
-<p>In the waking and normal state, the whole brain
-is awake, all its parts acting in concert and
-preserving strict co-ordination. The reasoning
-faculties correct the senses; the senses correct the
-imagination; the intelligence controls the emotions;
-the emotions give vigour to the Will; the Will
-commands the entire mechanism of the body and
-expresses upon the external world the results of
-that combination of intelligent actions and emotions
-which we term “<em>the mind</em>.”</p>
-
-<p>In sleep this relationship is changed. The
-reasoning faculties cease to correct the senses; the
-senses no longer correct the imagination; the emotions
-are unable to influence the Will; the Will
-loses its command of body and mind alike.</p>
-
-<p>However it may be in dreamless sleep, in the condition
-of dream the entire mechanism certainly
-does not sleep. Some part of it is awake and
-active. What is that waking part?</p>
-
-<p>It is undoubted that the cerebral hemispheres
-are wholly or partially awake in the process of<span class="pagenum"><a id="Page_33"></a>[33]</span>
-dream. In deep sleep the sense-ganglia are wholly
-asleep. In all sleep the senses sleep, only sometimes
-not so profoundly as completely to exclude
-cognizance, by the Conscious Self, of the sense-borne
-impressions. Sleep affects also the ganglia
-at the base of the brain that control the
-actions of the body. This, indeed, would appear
-to be the primary purpose of sleep. Sleep
-is obviously designed to give rest to the <em>material
-structure</em>—time for growth and renovation. It
-is for this reason that the Will, which in the
-waking state directs the motions of the structure,
-ceases to control it during sleep. The Will itself
-wakes—for we are self-conscious in dream—but
-in sleep the material mechanism does not
-obey the command of the Will, because itself is
-sleeping.</p>
-
-<p>The central and basal portions of the brain are,
-therefore, the seat of sleep. Unless they sleep we
-do not sleep. If they sleep we sleep, even
-although both brain hemispheres are at the same
-time wide awake.</p>
-
-<p>And this raises the question, so important in
-the Psychology of Dream; do the brain hemispheres,
-that duplex organ of the intelligence,
-sleep wholly or partially, or do they continue to be
-awake while the sense-brain and the body-moving
-brain are sleeping?</p>
-
-<p>This problem can be solved only by careful
-examination of the phenomena of dream. Suppose<span class="pagenum"><a id="Page_34"></a>[34]</span>
-that Professor <span class="smcap">Ferrier</span> could do with us as he did
-with the monkeys and dogs—take out a portion
-of the brain—and it were possible to remove altogether
-the middle and basal sections, leaving
-the hemispheres alone in the skull, would they
-sleep wholly or in part or, if awake, would they
-exhibit the phenomena of dream as they are now
-experienced?</p>
-
-<p>Contemplate, then, if you can, a duplex intelligent
-brain, in a state of activity, but cut off from
-all communication with the external world through
-the media of the senses and from all control over
-the body;—in fact, an isolated, self-acting, self-contained
-mechanism, the organ of intelligence
-and emotion.</p>
-
-<p>How would it work?</p>
-
-<p>First, it must be set in motion. Thus we are
-brought directly to the problem “What moves
-the mind?” Why does <em>this</em> particular thought or
-feeling come into the mind at this moment rather
-than some other?</p>
-
-<p>The solution commonly accepted is that ideas
-come by <em>suggestion</em>. This means that ideas are, as
-it were, linked together and consequently that
-when one idea comes it is followed by certain other
-ideas which at some former time were connected
-with it. Probably the greater portion of the ideas that
-come to us apparently without such association
-are suggested by some impression brought by the
-senses, but received by the sensorium unconsciously<span class="pagenum"><a id="Page_35"></a>[35]</span>
-to ourselves and that thus the “train of thought”
-is started.</p>
-
-<p>If it be so in one waking time, when the mind is
-busy with a multitude of impressions flowing in
-upon it from every sense—much more is it likely
-so to be when the impressions made by the senses
-are few, as is proved by the experience of every
-reader. In sleep, a slight sound falling upon the
-ear will suggest a dream of roaring cannon or
-rattling thunder.</p>
-
-<p>But the idea, once suggested, draws after it
-whole trains of associated ideas, and these ideas
-excite the <em>emotions</em> precisely as they would have
-done had they been brought by the senses in the
-waking state. Thus far, then, we learn that the
-faculties which produce what we call ideas and
-sentiments and passions are not asleep. Some, if
-not all, of them are certainly awake and as active
-as in waking life.</p>
-
-<p>The Will, too, is not asleep, although powerless
-to command. In dream we <em>will</em> to speak and do, but
-the body does not obey the Will. The efforts of the
-Will to command the limbs to move—as to escape
-from dreamed-of danger—and the failure of the
-limbs to obey, are often attended with consciousness
-of painful efforts made in vain.</p>
-
-<p>So far the phenomena of dream are consistent
-with the entire of the duplex brain organ of the intelligence
-being awake while the lower portion of the
-brain is sleeping. Certainly it is difficult to conceive<span class="pagenum"><a id="Page_36"></a>[36]</span>
-of parts of such an organ as the two hemispheres
-sleeping, relaxed, and insensible, while other parts
-of it are awake and active.</p>
-
-<p>For, if Professor <span class="smcap">Ferrier</span> is right, and distinct
-functions belong, not only to each ganglion but to
-various parts of each ganglion, the brain hemispheres,
-which are the material mechanism of the
-intelligence, must consist of many parts having
-different duties. We know that anatomically these
-parts, if they exist, are in intimate connection,
-lying closely packed together if not actually
-interlacing, and it is difficult to suppose that one
-part can be sleeping while its neighbour is awake,
-especially as sleep is attended, if not caused, by a
-depletion of blood from the fibres of the brain,
-retreating from the entire hemisphere and not
-from parts of it.</p>
-
-<p>Nevertheless, there are characteristics of Dream
-which appear to indicate a suspension of activity
-in some parts of the intellectual mechanism. Although
-perfectly conscious of the presence of the
-dream, we are unable to discover that it is not real;
-we cannot discern incongruities, nor recognize impossibilities.
-The dead of long ago come to us
-and we are not amazed. We walk the waters and
-float in the air and are not astonished. Nothing is
-too impossible to be done and nothing too monstrous
-to be implicitly believed. We are, in fact,
-insane in dream.</p>
-
-<p>What is the solution of this problem? Some<span class="pagenum"><a id="Page_37"></a>[37]</span>
-faculty that corrects the action of the mind when
-we are awake is certainly absent or paralysed during
-dream. Something must come to us from without
-or operate upon the mind within that restores us
-to sanity when we wake, enabling us then to discern
-the false from the true, the shadow from the
-substance, the impossible from the possible.</p>
-
-<p>What is this absent faculty?</p>
-
-<p>The solution most favoured by psychologists is
-that in sleep we lack the correcting influence of
-the senses. The mind, they say, having nothing
-wherewith to compare its own creations, necessarily
-accepts them as realities; it puts implicit faith in
-them, however monstrous, simply because they are
-presented to it as facts and in the same manner
-as facts are presented when it is awake.</p>
-
-<p>I confess to great doubt if this explanation be
-adequate. True, that we believe the impossibilities
-of our dreams <em>to be</em> because they appear to the mind
-to be. But that does not explain the strange absence
-of perplexity and wonder when we witness (as we
-then verily believe) the dead alive, the distant near,
-and impossible things performed with ease. In our
-waking state, if the like dreams come into the
-mind at some moment of idleness, they are never
-mistaken for realities. Reason rejects them, and if
-entertained for awhile it is only as a pleasant vision.
-Nor is the problem solved by the suggested slumber of
-the reasoning faculties. These are not always asleep
-in dream, for often we dream that we are exercising<span class="pagenum"><a id="Page_38"></a>[38]</span>
-them readily and effectively. The power of reasoning
-employed in dream is, however, very limited. It
-can exercise itself on the subject of the dream, but
-not upon its surroundings. It is not uncommon
-for the sleeper to dream that he is making a speech
-or preaching a sermon. The discourse is argumentative
-and logical. It is not merely that he dreams
-he is logical; he is so in fact, for the dream is often
-remembered after waking and no flaw is found in
-the argument. Nevertheless, at the moment that
-our reasoning faculties are constructing a strictly
-logical and perfectly rational discourse, they are
-unable to inform us—as when we are awake they
-would have done—that the place where we suppose
-the speech to be spoken, the occurrence and the
-occasion, are not merely fictitious but attended with
-the most palpable absurdities.</p>
-
-<p>Looking, then, at one hemisphere only of the
-brain, it is difficult to infer that one or more parts
-of it are sleeping while the other parts are awake.
-May the solution of the problem be found in
-the fact that we have <em>two</em> brains? Can it be that
-in the condition of dream one hemisphere—that is,
-one mind—is awake while the other is asleep?</p>
-
-<p>To answer this it is necessary to inquire what is
-the action of <em>two</em> brains working, like the two eyes,
-together or separately?</p>
-
-<p>For the common purposes of life the two brains
-act in complete accord. Like the two nerves of
-vision, they co-ordinate. Either can act alone for<span class="pagenum"><a id="Page_39"></a>[39]</span>
-the ordinary uses of existence, just as one eye
-will do the usual work of sight. But as we see
-more perfectly, extensively, and roundly with two
-eyes than with one—so it may be reasonably
-concluded that we think more truly and clearly,
-and feel more strongly, when the two brains act
-together than when one is working alone. The
-faculty of <em>comparison</em> is one of the most important
-of the mental powers, for it is the basis of accurate
-knowledge. But it is doubtful if this faculty can
-do its work in one brain unless co-ordinated with
-the same faculty in the other brain. Unlike the
-other mental faculties, “comparison” can exercise
-itself only upon <em>two</em> ideas. Its very purpose is
-to make us conscious of the resemblances and
-differences between any two ideas presented to it.
-All mental processes are successive—that is to say,
-no two mental actions are performed by the same
-mental faculty at the same instant of time. Consequently,
-the faculty of comparison cannot exercise
-itself without having before it <em>two</em> ideas to contrast.
-As one brain can present only one idea at any
-one moment, one brain cannot provide the materials
-wherewith comparison can work. The process of
-comparison cannot therefore be effected without
-the aid of the other brain. This, in healthy waking
-life, is done instantly, perfectly and unconsciously,
-by means of the power of co-ordination possessed
-by the two hemispheres.</p>
-
-<p>Such being the action of the waking brain, does<span class="pagenum"><a id="Page_40"></a>[40]</span>
-sleep present any conditions that might be explained
-in like manner? Suppose the state of dream to be
-the slumber of one hemisphere only, the other
-being awake. May not this solve the problem?</p>
-
-<p>In dream we believe shadows to be substances,
-ideas to be things, incongruities to be natural, and
-impossibilities to be realities; and so believing, we
-have no sense of surprise and reason is not shocked.</p>
-
-<p>Nothing of these results presents itself when we
-are awake. Why?</p>
-
-<p>Waking, the faculty of <em>Comparison</em> is enabled to
-do its work. It compares the idea with the reality,
-the shadow with the substance, the dream within
-with the impression without, the present picture of
-the mind with the stored knowledge of the past.
-The differences being thus discovered, the mind dismisses
-them as being the mere visions that they are.</p>
-
-<p>The mental operation is performed somewhat in
-this manner. Two ideas are present in the mind,
-which compares them and traces their resemblances
-and differences. The sense-borne idea
-being thus brought face to face, as it were, with
-the brain-born idea, the distinction is discovered,
-and the latter is relegated to the limbo of visions,
-the former is accepted as a reality and made the
-basis of action.</p>
-
-<p>But inasmuch as two ideas cannot be presented
-at the same instant of time by one brain hemisphere,
-the presence of the two ideas requisite to
-the process of comparison can be had only by the<span class="pagenum"><a id="Page_41"></a>[41]</span>
-combined action of both hemispheres. Hence the
-usual inability of persons afflicted with hemiplegia
-to compare or reason accurately.</p>
-
-<p>If the action of the faculty of comparison were
-paralysed, we should dream when awake. The suspension
-of the action of this faculty in dream
-would suffice to account for the accepted incongruities
-of dream, without assuming the sleep of
-the entire hemisphere.</p>
-
-<p>But, as observed above, it is difficult to assume
-the slumber of one mental faculty alone, packed
-as all are among many with which they are intimately
-united. It is more probable that in dream
-the entire of one hemisphere sleeps. The facts
-are in accordance with such a suggestion.</p>
-
-<p>But, however this may be, it does not disturb the
-conclusion, that the seat of sleep is in the ganglia
-at the base of the brain. That portion of the brain
-which directs the motions of the body sleeps
-always. Sleep reigns more or less perfectly in the
-portions of the brain that receive the impressions
-of the senses. Sleep is very partial in the cerebrum,
-the duplex organ of the intelligence, and probably—(for
-it is as yet only conjectural)—partial sleep
-prevails there, if at all, by the contrivance of slumber
-by one hemisphere while the other is awake.</p>
-
-<p>Such being the <em>Physiology</em> of Dream—so far as
-science has yet succeeded in tracing it—we proceed
-now to investigate its <em>Psychology</em>.</p>
-
-<div class="footnotes">
-
-<div class="footnote">
-
-<p><a id="Footnote_1" href="#FNanchor_1" class="label">[1]</a> <cite>The
-Functions of the Brain.</cite> By <span class="smcap">David Ferrier</span>,
-M.D., F.R.S. London: Smith, Elder, &amp; Co., 1876.</p>
-
-</div>
-
-</div>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-<p><span class="pagenum"><a id="Page_42"></a>[42]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_VII">CHAPTER VII.<br />
-<span class="smaller">THE PSYCHOLOGY OF DREAM.</span></h2>
-
-</div>
-
-<p>The base of the brain being quite asleep, the
-central ganglia being partially asleep, the cerebral
-hemispheres or some part of them being awake,
-we have the physiological condition in which occur
-the Phenomena of Dream.</p>
-
-<p>The first coming on of Dream is found at
-the moment of “falling asleep,” before actual
-sleep has begun. <em>Then</em> we <em>are</em> conscious for an
-instant that we are dreaming—that the mental
-impressions are not external realities. But this
-consciousness is for a moment only. Either we
-start into waking life and the incipient dream is
-banished, or we fall into actual sleep and the condition
-of complete dream is established.</p>
-
-<p>The process is worthy of note. You are engaged
-in some occupation—say that you are reading a
-novel. You “feel sleepy;” your eyes continue
-to pass over the page; your mind pictures the
-persons, actions and emotions of the story. But by
-degrees the ideas become dim and shadowy and the
-<em>attention</em> flags. Then your mind wanders away to<span class="pagenum"><a id="Page_43"></a>[43]</span>
-other scenes and persons, which come into it
-uncalled for and even against your Will. But
-the power of that Will is lessening also. At first
-it is strong to banish the intruding thoughts;
-but as “the attention” relaxes more and more, so
-more and more does your Will cease to control the
-now thick-coming fancies. In that incipient stage
-of dream you know that these dream-pictures are
-only dreams. Never do you mistake them for
-realities. Soon the influence of sleep steals over
-the mind. The eyelids close and exclude the
-impressions of the external world that are made
-through the sense of sight. The other senses are
-paralyzed also. The creations of the brain take
-full possession of the mind. You are now <em>asleep</em>
-and <em>dreaming</em>.</p>
-
-<p>If the condition of dream were not so familiar—if
-it did not occur to all of us, but only to some few
-persons in abnormal conditions, it would appear to
-the whole world as very wonderful. Suppose that
-dreaming were a faculty possessed only by persons
-of a certain constitution; that a Dreamer had told
-you how, when he was asleep, he saw and conversed
-with the dead, beheld distant places, lived another
-life, walked upon water, flew through the air,
-performed impossibilities, felt passions and sentiments
-and exercised intellectual powers far exceeding
-those of his waking life, should we not say
-of him that he was a madman or an impostor?
-Would he not be prosecuted by the high priests of<span class="pagenum"><a id="Page_44"></a>[44]</span>
-physical science as a rogue and vagabond, and sent
-to prison by the Scientists or to an asylum by the
-Doctors?</p>
-
-<p>But because all of us do these things nightly the
-wonder of them does not strike us. We do not
-pause to think how great the marvel is, nor how it
-comes <em>to be</em>. May I venture to hope that the
-reader will be induced to look upon this marvellous
-mental phenomenon with some curiosity and hereafter
-to recognise in the phenomena of dream, not
-only something to awaken curiosity, but something
-to command his serious attention, as being peculiarly
-fitted to reveal to the inquirer some of the
-mysteries of Mind, its structure, its faculties, the
-manner of its action. The phenomena of Dream
-open to us the path by which we may hope to make
-the first advances into the science of Psychology,
-for they are <em>facts</em> known to all, disputed by none
-and which even the Materialists cannot deny.
-Happily, neither their vocabulary of abuse, nor their
-weapons of prosecution and persecution, can be
-directed against those who investigate the phenomena
-of dream. Their existence cannot be denied,
-nor can they be explained by attributing them to
-imposture.</p>
-
-<p>How comes this transformation from sanity to
-insanity, wrought in a moment, when Sleep has
-closed upon the Mind the portals of the senses and
-left it almost isolated from the real material external
-world to revel in its own imaginary world?</p>
-
-<p><span class="pagenum"><a id="Page_45"></a>[45]</span></p>
-
-<p>Some rein that held the mind in check when
-awake has certainly been taken from it at the
-instant sleep occurs.</p>
-
-<p>What is that lost rein—that paralyzed power?</p>
-
-<p>It is not <em>Consciousness</em>. We do not lose our
-individuality in dream. Never does the dreamer
-suppose himself to be another person. He may
-dream that he has assumed other characters, that
-he is a king, or a beggar, but still it is <em>himself</em> who
-has become a king and is <em>acting</em> king.</p>
-
-<p>Nor is <em>the Will</em> absent. The dreaming mind is
-conscious of the exercise of its Will and believes
-that its commands are obeyed. But the Will is
-powerless to compel action. Its commands are <em>not</em>
-obeyed. In dream we <em>will</em> to speak, to run, to do
-what the body does freely when in our waking
-state we <em>will</em> to do. We <em>will</em> in dream as we <em>will</em>
-when awake, but the mechanism of the nerves that
-move the body refuses to obey the mandate of the
-Will however strenuously exerted.</p>
-
-<p><em>Imagination</em>, on the other hand, is even more
-lively in dream than in our waking time.</p>
-
-<p>The <em>Reasoning Faculties</em> are not asleep, for we
-<em>argue</em>, often rightly—only we reason upon wrong
-premisses. We accept the visions of the mind—the
-ideas presented to the Conscious Self—as
-being real and then we reason upon them rationally.
-What Lawyer has not often dreamed that
-he was addressing a logical legal argument to an
-approving Court and, when wakened, remembering<span class="pagenum"><a id="Page_46"></a>[46]</span>
-and reviewing that argument, has found it to be
-without a flaw?</p>
-
-<p>The <em>Emotions</em> are not extinguished when we
-dream. The presentation of imaginary incidents
-which, if they had been real, would have kindled
-the passions in waking life, rouse those self-same
-passions to equal if not to greater fury in dream.
-Nor is the <em>passion</em> fanciful. We do not merely
-dream that we are angry. Very real and hot anger
-is kindled by the fancy-born picture of the dream, as
-the reader will readily discover if he recalls the
-sensation that attends upon being awakened at the
-moment of irritation in a dream. It is with all
-the other passions and emotions as with anger.
-The incidents of a dream excite them as if those
-incidents were true. Wherefore? Because they
-appear to the mind to be true.</p>
-
-<p>Thus by a process of exhaustion we may hope
-to arrive at some knowledge of the cause of the
-special characteristic of dream—that is to say, the
-<em>absolute belief we have in its reality during its
-enactment</em>. The inquiry cannot fail to throw a
-great light upon mental structure and upon the
-relationship of the mind to the body and to the
-external world.</p>
-
-<p>The first fact we learn from observing the action
-of the mind, when thus severed from communication
-with the external world, is its perfect independence,
-its entire unconsciousness of its loss, its
-capacity to create a world for itself and live a<span class="pagenum"><a id="Page_47"></a>[47]</span>
-life of its own. If such a condition could be
-imagined as a mind continuing to live in a dead
-body, we might find in this phenomenon of
-sleep how the mind could exist in the same state of
-activity as now, feel the same emotions of pleasure
-and of pain, and enjoy a life as real to itself,
-although imaginary in fact, as is the actual existence
-of any living man.</p>
-
-<p>But it teaches a lesson yet more important. If
-the mind can thus live a life of its own when
-severed from the influences of the body by the
-paralysis of a section of the brain in sleep, is not
-the presumption strong that this <em>something</em> that
-does not sleep with the body, that preserves an
-individual consciousness, that has memory and a
-Will, can create a world of its own and live and
-act in it with entire belief in its reality and which
-has a perfect sense of pleasure and of pain, is not
-the material brain merely, but something other
-than brain and of which the brain hemispheres
-are only the material mechanism? If the Conscious
-Self lives and works thus when the body is
-dead to it in sleep, may it not well be—(nay, does
-it not suggest even a probability?)—that when
-permanent severance by death is substituted for
-the temporary severance by sleep, the same Conscious
-Self may continue to exist with other
-perceptive and receptive powers adapted to its
-changed conditions of being?</p>
-
-<p>Why, then, are we in dream so credulous as<span class="pagenum"><a id="Page_48"></a>[48]</span>
-to believe implicitly that whatever visions are
-presented to us by the busy fancy are realities?
-Why do we accept impossibilities and incongruities
-without a question of their truth and scarcely with
-a sense of surprise or wonder? We have seen that
-it is <em>not</em> because the <em>reasoning</em> faculties are asleep,—for
-often they are very active in dream.</p>
-
-<p>Simply, it is because we accept as real and as
-having been sense-conveyed, and therefore as representing
-external objects, the ideas that are in
-fact created by the mind itself.</p>
-
-<p>And wherefore do we thus accept them?</p>
-
-<p>The answer throws a flood of light upon the
-Mechanism of Mind and the Mechanism of Man.</p>
-
-<p>All our sensations are mental. Whether self-created
-within or brought from without by the
-senses, we are conscious only of the <em>mental</em> impression.
-That alone is <em>real</em> to us. That alone
-<em>exists</em> for us.</p>
-
-<p>But by what faculty do we, in the waking state,
-distinguish between the self-created and the sense-borne
-ideas and impressions, so as to recognise
-the former as ideal and the latter as real?</p>
-
-<p>For instance; you think of an absent friend, and
-you have in your mind a picture of him more
-or less accurate. You see your friend in person
-and then another picture of him is in your mind,
-brought to it by the sense of sight. Your perceptions
-of both are merely mental pictures.
-But, nevertheless, you readily distinguish them<span class="pagenum"><a id="Page_49"></a>[49]</span>
-and call the mind-drawn image <em>ideal</em> and the
-sense-brought image <em>real</em>—meaning by these
-phrases that the former has no objective existence,
-but the latter is actually existing without you.</p>
-
-<p>By what process is this result obtained? What
-enables you so to distinguish them?</p>
-
-<p>It can only be that you are <em>conscious</em> of the
-action of the <em>senses</em>. You feel that your eye is
-employed in the process. You have learned by
-<em>experience</em> that the actual presence of an external
-object is only to be accepted when the information
-of it is brought to you by one of your
-senses.</p>
-
-<p>Thus it is that, when we are awake, the senses
-correct the action of the mind and our capacity
-to distinguish the real from the ideal is due to the
-information given by the senses.</p>
-
-<p>It is plain now why in dream we believe the
-ideal to be real. The <em>senses</em> being severed from
-the Mind by sleep, the Mind has lost the instrument
-by which it learns, when awake, what is
-shadow and what substance. As the necessary
-consequence, all ideas appear to it to be real
-because they are all alike. Inasmuch, then, as all
-the pictures that throng the mind were originally
-brought to it by the senses, it has no means,
-when an idea comes before it, of discerning whether
-it is a newly brought idea or only the revival of
-an idea already existing in itself. Hence it is
-that the Mind cannot but accept all its self-creations<span class="pagenum"><a id="Page_50"></a>[50]</span>
-as realities and when these are combined
-in a connected drama, the whole is viewed by the
-Conscious Self as an actual adventure of the body,
-and not, as in the waking time it would have been
-viewed, as merely a creation of the busy fancy.</p>
-
-<p>But the conclusion from this is that there is a
-Conscious Self, distinct from the brain action
-which it contemplates and criticises.</p>
-
-<p>That in fact we <em>have</em> Souls.</p>
-
-<p>Or rather that we <em>are</em> Souls, clothed with a
-molecular mechanism necessary for communication
-with the molecular part of creation, in which the
-present stage of being is to be passed.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_51"></a>[51]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_VIII">CHAPTER VIII.<br />
-<span class="smaller">THE PHENOMENA OF DREAM.</span></h2>
-
-</div>
-
-<p>Such being the <em>Physiology and Psychology of
-Dream</em>—that is to say, the conditions of the bodily
-and mental mechanism under which the phenomena
-of Dream are presented—let us observe those phenomena
-and from the facts noted endeavour to
-learn what light is thrown by them upon Psychology.
-A mental state so strange and abnormal
-cannot fail to assist in the solution of that great
-problem of the Mechanism of Man which it is the
-vocation of Psychology to solve. Is that Mechanism
-moved or directed by any but a self-generated force?
-Is it compounded of any but the tangible material
-structure? Does Soul exist and, if it exists, what
-is its relationship to the body?</p>
-
-<p>A Dream is not a confused crowd of disconnected
-ideas. It is a succession of associated incidents
-more or less orderly, even when incongruous, improbable
-or even impossible. The mind of the
-sleeper constructs a drama, often having many parts
-played by many persons; but always himself is one
-of the actors. As <em>suggestion</em> is the process by<span class="pagenum"><a id="Page_52"></a>[52]</span>
-which the mind works in waking life—one idea
-suggesting another with which it had been at some
-past time associated and then another linked with
-that, and so forth—so does the unsleeping mind of
-the sleeper present to the Conscious Self a succession
-of suggested pictures which other mental faculties
-weave into a story that is enacted before himself
-with all its scenery and machinery! And this
-drama is not performed in dumb show or in
-pantomime merely, but it is a drama spoken as well
-as acted by the players, men, women, or animal,
-who appear to the dreamer to play before him
-and with him their several parts as perfectly as they
-would have been enacted in actual life.</p>
-
-<p>Hence we learn that in dream, as in the waking
-state, the mind acts in obedience to the laws of
-mind. The various mental functions are not
-exercised vaguely, but in more or less of orderly
-relationship to one another. Thus, imagination
-presents pictures which are accepted as having
-been brought from without by the senses and
-therefore to the sleeper are as real as if they had
-been objects of sight. These ideal pictures, thus
-received as real, according to their various characteristics
-excite precisely the same emotions as
-they would have excited had they been real. But
-although the picture is imaginary, the emotion is
-actual. We do not merely dream that we are
-angry or fearful; we feel actual anger and real
-fear. The reader may remember that often the<span class="pagenum"><a id="Page_53"></a>[53]</span>
-emotion excited by the dream has continued to be
-felt after waking and when the dream itself has
-vanished. Indeed we know not how much the
-mental character of the day is influenced by the
-passions and emotions that have been stimulated
-by the dreams of the night, the mental excitement
-continuing after the cause of it has vanished
-and is forgotten.</p>
-
-<p>The most wonderful of the many wonders that
-attend the condition of dream is the development
-of the <em>inventive</em> faculty so far beyond its capacity
-in the waking state. Reflect for a moment what
-this performance is. Every dreamer, however
-ignorant, however stupid, however young, performs
-a feat which few could accomplish in the
-waking state, when in full command of all their
-mental faculties. Every dream is a story. Most
-dreams are dramas, having not a story merely, but
-often many actors, whose characters are as various
-as on the stage of real life.</p>
-
-<p>What does the dreaming mind?</p>
-
-<p>Not merely does it invent the ideal story; it invents
-also all the characters that play parts in it!
-Nor this only. It places in the mouth of each of
-those characters speech appropriate to the character
-of each! Yet are all of these dialogues invented
-by the mind of the sleeper! In a restless night
-many such dream-dramas, each having its own distinct
-plot and actors, will be invented by the dreamer,
-and a dialogue will be constructed by himself in<span class="pagenum"><a id="Page_54"></a>[54]</span>
-which each of the actors will play his proper part.
-Strange as the assertion may appear, it is <em>a fact</em>
-which a moment’s reflection will confirm, that the
-ignorant ploughboy in his dreams has made more
-stories and invented vastly more characters to enact
-them and constructed more appropriate dialogues
-for those characters than the most copious dramatist
-or novelist—aye, more than Shakespeare himself!</p>
-
-<p>Another suggestive feature of the phenomena of
-dream is the <em>marvellous speed</em> of the mental action.
-Working untrammelled by the slow motions of the
-body, the dreaming mind sets at defiance all the
-waking conceptions of time. A dream of a series
-of adventures which would extend over many days
-is, by the mind in dream, enacted in a few minutes;
-yet it is all performed—all perfect—all minutely
-perceived, said and done; proving that, when the
-mind is untrammelled by the body, it has other
-very different conceptions of time. May it not be
-that time, as counted by our waking thoughts, is
-in truth the ideal time, and that mental time as
-measured in dream is the real time?</p>
-
-<p>Not long ago I was enabled to apply some
-measure to this remarkable difference between the
-action of the mind independently of the body and
-its action when conducted through the slow moving
-mechanism of the body. Called at the usual hour
-in the morning, I looked at my watch and in about
-two minutes fell asleep again. I dreamed a dream
-of a series of events that in their performance<span class="pagenum"><a id="Page_55"></a>[55]</span>
-occupied what the mind conceived to be a whole
-day—events in which I was an actor and played a
-part that would have occupied a day in actual
-doing. Waking suddenly with the influence of the
-dream upon me and the memory of it full before
-me, I looked at my watch again, thinking that I
-must have been sleeping for an hour and had lost
-the train. I found that, in fact, I had been asleep
-but four minutes. In four minutes my mind had
-passed through the history of a day, had invented
-that history, and contemplated it as a whole
-day’s action, although it was in fact a day’s work
-done by the mind in four minutes. This may
-give us some conception of what is the capacity of
-the Soul for perception and action when, if ever, there
-is a falling away from it of the cumbrous bodily
-material mechanism through which alone, in its
-present stage of evolution, it is adapted to communicate
-with the external material world.</p>
-
-<p>Another phenomenon of Dream is <em>exaltation of
-the mental faculties</em> generally. Often there is an
-extraordinary development of special faculties in
-special dreams. A proof of this is found in the
-fact, already noted, that dream itself is an invention
-of the mind whose then capacities far exceed
-anything of which it is capable when the body is
-awake and imposing upon it the conditions of its
-own slow, because material—that is molecular—action.
-Not only do we <em>invent</em> the dream, but we
-<em>act it</em> in thought. Not merely do we act in it<span class="pagenum"><a id="Page_56"></a>[56]</span>
-ourselves, but we paint the scenery, construct the
-dresses and decorations, invent the characters, and
-put into their mouths the language that would
-properly be theirs had they been beings of flesh and
-blood instead of shadows summoned by the fancy.
-Almost every faculty of the mind must be exercised
-upon such a work. Even the waking mental condition
-will not enable us to do this. If you
-doubt, try it. Set yourself to invent a dream and
-describe it on paper, making each one of the
-personages with whom you have peopled it talk
-in his proper character. Unless you are a skilful
-and practised dramatist you will find yourself
-wholly at fault. Remember that what you in the
-full possession of your intellect have failed to
-do, the most ignorant and stupid do every
-night and you will begin to measure this marvel
-of the exaltation of the mental powers that
-attends upon the condition of dream. If you
-indulge in the pleasant but dangerous practice of
-reading in bed, have you not often, on closing the
-book, extinguishing the candle, and turning to
-sleep, continued in a state of dream to read on,
-believing that you were still reading the book.
-But what was the fact? Your mind was
-then composing all you dreamed that you were
-reading. It was inventing a continuation of the
-argument or narrative, or whatever you may
-have been perusing when sleep stole upon you
-and you lapsed into dream. Have you never<span class="pagenum"><a id="Page_57"></a>[57]</span>
-dreamed that you were preaching a sermon, or
-reading aloud, or composing music, or singing
-a song? Probably, in your waking state, you
-could do neither. In dream, your mind does it all
-without a conscious effort. Nor is it, as some have
-suggested, merely a fancy that the mind is so
-acting and not a positive action of the mind.
-If wakened while so dreaming, the argument, the
-speech, the song, will recur to the waking consciousness
-and become a positive memory capable of
-being subsequently recalled. Sometimes the dream
-vanishes after an interval and cannot be recollected
-by any effort of the Will, although it may recur in
-dream long years afterwards. In this manner
-<span class="smcap">Coleridge</span> composed that beautiful fragment of
-a poem, “Kublai Khan.” His mind had wrought
-the whole in a dream. Suddenly waking with
-a vivid impression of that dream, he grasped a pen
-and began to write the remembered rhymes of
-what had been a long poem, although composed
-in dream with the speed at which the mind works
-when untrammelled by the conditions of its material
-mechanism. He seized pen and paper and had
-set down the beautiful lines that have been preserved
-when he was interrupted by some matter of
-business. On his return to resume the work, the
-dream had vanished and the world to its great loss
-has received nothing but the exquisite fragment
-we read now.</p>
-
-<p>This mental exaltation so frequent in dream is<span class="pagenum"><a id="Page_58"></a>[58]</span>
-recognised in some familiar practices, the reason
-for which is, perhaps, not known to those who
-resort to them. In our schooldays, a lesson was
-best learned by reading it when going to bed. It
-was then easily remembered in the morning. The
-advice so often given, when a matter of moment
-is presented, to “Sleep upon it,” is a recognition of
-this higher mental action in sleep. The Mind
-seems in sleep unconsciously to work upon the
-idea presented to it, and we wake with clearer
-conceptions and larger views of the <i xml:lang="la" lang="la">pros</i>
-and <i xml:lang="la" lang="la">cons</i>.
-I have known cases in which a doubting mind has
-thus been “made up” without conscious perception
-of the convincing argument.</p>
-
-<p>Although in dream the mind works with such
-wonderful rapidity that the events of a day may be
-enacted in a few minutes, it has not quite lost its
-consciousness of the measure of external time. A
-desire to wake at a particular hour will often be
-followed by an actual awakening at that hour.
-Continued mental consciousness of the desire is
-unintelligible. But in what manner does the mind
-count the flight of a time whose measure is so
-different from its own conceptions of time?</p>
-
-<p>Say, that you want to wake at six o’clock. You
-fall asleep with this impression upon the mind;
-but you fall also into the condition of dream and
-in that condition your mind is engaged in inventing
-adventures that are the business of a long day.
-Nevertheless, it preserves the consciousness of the<span class="pagenum"><a id="Page_59"></a>[59]</span>
-time as it is in the external world and you
-wake at the desired hour. I can suggest no other
-solution of this than that the brain that dreams,
-and the Conscious Self that perceives the dream,
-are two entities, and that it is the Conscious Self or
-Soul that notes the flight of time in the external
-world, while the dreaming brain is revelling in its
-own conception of time as measured by the flow of
-its own ideas, and not in hours measured by the
-motions of the earth and moon. Another solution
-suggests itself. May not the duality of the mind,
-the action of the double brain, which explains so
-many other mental phenomena, account for this
-also?</p>
-
-<p>But these phenomena of dream are proofs that
-to the mind “time” is more ideal than real; that
-the measure of it may differ in individuals and still
-more in races. May it not be that thus lives are
-equalised and that to the ephemera its one day of
-life may appear to be as long as our lives appear
-to us? A life is practically as long or short as it
-<em>appears</em> to the mind to be.</p>
-
-<p>Dreams are rarely, if ever, without foundation;
-that is to say, they are the product of some
-<em>suggestion</em>, although it may be difficult to trace
-them to their sources. Very slight suggestions
-suffice to set the mind in motion, as is proved by
-a multitude of recorded cases which the memory
-of every reader will present to him. The senses are
-not wholly paralysed in ordinary sleep. They carry<span class="pagenum"><a id="Page_60"></a>[60]</span>
-to the mind impressions of various degrees of
-power and act with more or less of force according
-to the condition of the recipient ganglion. Sounds
-are heard and suggest dreams. But the loudest
-sounds are not always perceived most readily.
-The unaccustomed sound most startles the consciousness.
-Often a whisper will waken when
-the roar of cannon makes no impression upon
-the sleeper. A dweller in a noisy street sleeps
-soundly amid the roar of carts and carriages
-and is wakeful in the country by reason of the
-silence. Habit governs this as so many others of
-our sense impressions. We learn <em>not</em> to hear.
-Hence the influence of trifling impressions upon
-the sleeping senses when powerful ones fail to
-reach us. Very slight impressions suffice to suggest
-the subjects of dreams. The mind having taken
-the direction given by that impulse forthwith
-employs its inventive faculties in the construction
-of a story based upon the faint lines of that suggested
-subject.</p>
-
-<p>Even when awake we are ignorant what impulses
-set up trains of thought. We know not why this
-or that idea “comes into the head.” The suggesting
-cause is often so slight as to be imperceptible.
-The brain is an organ of inconceivable sensitiveness.
-Its fibres are so delicate that millions are
-packed into the circumference of a sixpence. Yet
-has each fibre its own function and each is a musical
-chord competent to catch and to vibrate to motions<span class="pagenum"><a id="Page_61"></a>[61]</span>
-of the ether which the senses cannot perceive.
-It is probable (not proved) that in sleep, when not
-distracted by the claims of the nerve system
-and the thronging impressions brought by the
-senses; these brain fibres are vastly more sensitive
-and moved by still slighter action of the ether than
-in waking life.</p>
-
-<p>In Dream we never lose the consciousness of our
-own identity. We retain our individuality. You
-dream often that you are <em>something</em> other than you
-are, but never that you are some other <em>person</em>.
-Does not this indicate the existence of an entity,
-other than the dreaming brain, which preserves its
-oneness and its sanity while the material organ
-with which it is associated and through which it
-communicates with the external world is, as it were,
-forgetting its reason, its experience and itself, and
-so becoming in very truth insane.</p>
-
-<p>And here we touch upon the most perplexing
-characteristic of dream. We are conscious of
-existence, of individuality, and, in a slight degree, of
-sense impressions. We have ideas, reflections,
-emotions, sentiments, passions. We can invent
-stories, construct characters, endow them with
-dramatic language, paint ideal pictures, make
-speeches, compose music and conduct a train
-of argument. But withal we are not rational.
-We can <em>think</em> wise things, but we <em>are</em> the veriest
-fools of nature. Every mental faculty is awake
-and alive—save one—namely, the faculty, whatever<span class="pagenum"><a id="Page_62"></a>[62]</span>
-it be, that enables us to distinguish between
-fancy and fact, between the possible and the
-impossible, the congruous and the incongruous; the
-faculty, in brief, which separates sanity from
-insanity.</p>
-
-<p>In dream, with rare exceptions, we are not conscious
-that we are dreaming. Fancies are accepted
-as facts, shadows as substances, the ideal as the
-real. And they are so accepted without suspicion
-or doubt. We <em>see</em> them, <em>hear</em> them, <em>feel</em> them.
-Nothing in our actual waking life is more real
-to us than are the unrealities of dream at the
-moment of dreaming. Probably there are few
-readers who have not occasionally dreamed that
-they were dreaming, and while noting the drama
-have said to themselves “this is a dream.” But
-these are rare exceptions to the rule that a dream
-is accepted by the sleeping mind as an event of
-actual occurrence and the scenes and persons
-implicitly believed to be objective and not subjective;
-that is to say—as being then actually existing
-in the external world.</p>
-
-<p>So believing, what are the materials to which
-this implicit credence is given? Here we arrive at
-the most perplexing of the problems presented by
-the phenomena of dream.</p>
-
-<p>We accept without hesitation, or questioning, or
-even a suspicion of its unreality, that which in
-waking life would have been banished instantly as
-the baseless fabric of a vision. We believe implicitly<span class="pagenum"><a id="Page_63"></a>[63]</span>
-in objects and actions which, when awake,
-we should have pronounced to be impossible.
-Moreover we contemplate the wildest conceptions
-of the fancy without the slightest consciousness of
-their incongruity or folly. Nothing is too impossible
-or unreal for acceptance by the dreamer as facts
-that cause him neither surprise at their presence
-nor wonder how they come to be.</p>
-
-<p>What is the change in the mental condition that
-has wrought this mental revolution—not slowly and
-by degrees, but wholly and in a moment? At this
-instant, the mind is competent to discern the ideal
-from the real, the shadow from the substance, the
-practical from the impossible. In the next
-moment it can distinguish neither—all appears to
-itself to be equally possible, probable, real. Starting
-from sleep, the normal state is recovered, but not
-so speedily as it is lost. The dream itself sometimes
-continues after the senses are restored. The
-memory of it remains longer and its unconscious
-influence longer still. Passions and emotions
-which the dream has kindled do not subside at
-once and often the agitation continues to disturb
-the mind long after the cause of it has vanished
-from the memory.</p>
-
-<p>Two answers present themselves.</p>
-
-<p>1. This marvellous character of dream may be
-consequent upon the severance of the mind from
-its communication with the external world by
-reason of the partial paralysis of the senses.</p>
-
-<p><span class="pagenum"><a id="Page_64"></a>[64]</span></p>
-
-<p>2. Some one or more of the mental faculties
-may be sleeping while others are awake and active.</p>
-
-<p>The first is the solution commonly accepted. It
-is contended that the senses correct the vagaries
-of the mind; that we are enabled to distinguish
-between the creations of the mind and the
-impressions brought to it from the external world
-solely by the consciousness we have, when we
-are awake, of the action of the senses and the
-knowledge we have that the impressions borne
-to us by the senses are objective—that is, made by
-something existing without ourselves. If, for
-instance, you close your eyes and give rein to the
-imagination, a stream of ideas—pictures of persons
-and places—flows before the mind’s eye. You do
-not mistake these for realities. You are conscious
-that they are born of your own brain. Had you
-been asleep and dreaming, instead of being awake
-and using your senses, you would not have discovered
-that these mental pictures were subjective
-only; you would have accepted them implicitly
-as objective impressions brought to you by your
-senses.</p>
-
-<p>This, however, explains but a portion of the
-phenomenon. Even if it be a true solution, it
-accounts only for the acceptance in dream of the
-ideal as real. It leaves wholly unexplained the
-more remarkable feature exhibited in the entire
-unconsciousness by the dreamer of the absurdities
-and impossibilities presented in the dream and the<span class="pagenum"><a id="Page_65"></a>[65]</span>
-absence of surprise and wonder how such things
-can be. In the waking state, the mind would
-therefore reject them instantly as the illusions they
-are. Hence the reasonable conclusion that, in
-addition to the sleep of the senses and of the <em>will</em>,
-some part of the material mechanism of the mind
-is also sleeping or its activity is suspended during
-dream.</p>
-
-<p>The investigation is of serious moment, for it
-raises some other questions of even greater importance.
-If the explanation be sufficient, it determines
-some moot points in Mental Physiology.
-It proves that the mental machine, the brain, is
-<em>not</em> one and indivisible—that the <em>whole</em> brain
-is not employed in each mental act, as contended
-by Dr. <span class="smcap">Carpenter</span>.</p>
-
-<p>To what mental faculties are we indebted for our
-waking consciousness of incongruity, impracticability,
-absurdity, irrationality? Obviously these
-faculties must be slumbering in dream. To <em>their</em>
-temporary paralysis this most remarkable phenomenon
-of dream is certainly due.</p>
-
-<p>The popular notion is that <em>reason</em> is the
-slumbering faculty. We talk of reason as being
-the special attribute of Man. In fact there is no
-such faculty. There is a mental process we call
-reasoning; but it is performed by the joint action
-of various mental faculties. One presents the
-things to be reasoned upon; another compares
-them and presents their resemblances and differences;<span class="pagenum"><a id="Page_66"></a>[66]</span>
-a third enables us, by the process we
-call <em>reasoning</em>, to apply these resemblances and
-differences to some third subject and thus from
-the known to predicate the unknown.</p>
-
-<p>It is familiar to every reader that this process of
-reasoning is not always suspended in dream. On
-the contrary, it is sometimes abnormally active.
-We reason rightly often, but on wrong premisses.
-What we are unable to discover in dream is the
-unreality of the subject matter upon which we are
-reasoning.</p>
-
-<p>If, for instance, you dream that you are making
-a speech or preaching a sermon. In your dream
-you pursue a logical argument, but you found
-it upon imagined facts that are untrue and
-improbable, which the waking mind would not
-entertain for a moment, but which in your
-dream you accept as true and implicitly believe to
-be real.</p>
-
-<p>We shall, perhaps, arrive at the solution of this
-problem by the process of exhaustion.</p>
-
-<p>The faculty of imagination, that shapes to the
-dream ideal pictures of things, is not sleeping.
-The faculties that perform the process of reasoning
-are not sleeping. <em>Comparison</em>—the power to
-compare the ideal with the real—alone is wanting.
-We mistake the shadows of the mind for substances.
-We accept the brain-born visions as realities.
-Why? Because we are unable to compare them.
-In brief, Comparison is the faculty, paralysed<span class="pagenum"><a id="Page_67"></a>[67]</span>
-in sleep, whose absence causes the credulity of
-dream.</p>
-
-<p>Of this fact there can be no doubt. But a very
-formidable difficulty here presents itself. How
-and why is it that this faculty alone is found to
-slumber when the greater part of the mental
-mechanism is awake and active?</p>
-
-<p>It has been one of the most perplexing problems
-of Psychology. A solution of it has occurred to
-me which I submit to the consideration of the
-reader, but as a suggestion merely. It is too novel
-to be offered as anything more than a suggestion.</p>
-
-<p>Each mental faculty can perform only one act
-at the same instant of time. It is one of the conditions
-of existence here that all consciousness
-shall be in succession. Hence indeed our conception
-of time. If any other being could obtain
-many perceptions simultaneously, and not in succession,
-to that being there would be no <em>time</em>, in our
-sense of the term. But the process of comparison
-involves the contemplation together of the two
-things (or ideas of things) to be compared. This
-difficulty is removed by the double brain. Each
-brain presents one of the ideas to be compared and
-upon these the faculty of comparison employs itself,
-discerning their resemblances and differences. If
-so it be, the cause of our incapacity to discover the
-absurdities of dream is the partial paralysis (or
-sleep) of one of the two mental faculties that
-present the ideas of objects and the consequent incapacity<span class="pagenum"><a id="Page_68"></a>[68]</span>
-of the faculty of comparison to discharge
-its proper function of informing us what of our
-mental impressions are real and what illusory.</p>
-
-<p>And this raises a curious question as to the
-relative functions and operations of the two brains.
-In profound slumber, when both brains are
-sleeping, there is no consciousness—time is annihilated
-to such a sleeper and awakening
-seems to follow immediately upon falling asleep,
-although in reality many hours may have passed.
-When the brain is sleeping but partially there is
-some consciousness of time in sleep and of the lapse
-of time upon awaking. Is such partial sleep the
-slumber of <em>one brain only</em>, and are these phenomena
-of dream due to the action of that one brain deprived
-of the correcting influence of the other brain?
-Does the faculty of comparison fail to show us that
-our mental impressions are subjective and not objective
-because it is not assisted by the normal action
-of the duplicate faculty of the other brain? Comparison
-is the foundation of the process of reasoning.
-It has been noticed that persons suffering from
-hemiplegia—that is, from disease of one brain
-only—often lose the power to compare and consequently
-the capacity for reasoning readily and
-correctly. May it not be that a similar condition
-is produced by temporary paralysis of the brain in
-sleep? As already stated, the power to reason is
-not absent in dream. We often reason elaborately
-and well, taking the ideal pictures as real incidents.<span class="pagenum"><a id="Page_69"></a>[69]</span>
-We accept as objective facts what are merely
-mental impressions and thus build an argument
-on an incorrect assumption. The reasoning is
-right, but the basis of it is false. Question
-each mental faculty in turn and it will appear
-that but one is at fault in dream—namely, <em>comparison</em>.
-We are unable to discern the difference
-between the mental and the sensual impression—the
-self-created and the sense-borne idea—because
-we are incompetent to compare them and it is
-by comparison alone that we can distinguish the
-false from the true. I throw out this, as a
-suggestion merely, to Mental Philosophers and
-Psychologists.</p>
-
-<p>Indeed, the fact that we have two perfect brains
-with every mental faculty in duplicate (as contended
-by Sir <span class="smcap">Henry Holland</span> and now conclusively
-established by the experiments of
-<span class="smcap">Brown-Sequard</span> and Professor <span class="smcap">Ferrier</span>), has
-opened a new field to the Mental Philosopher
-and Psychologist. It must have the most intimate
-relationship, not to the phenomena of Sleep and
-Dream alone but to all the phenomena of Mind.
-In this great fact will doubtless be found the
-obvious solution of many problems hitherto
-insoluble. Foremost among those philosophical
-puzzles has been the instantaneous lapse of the
-Mind into <em>insanity</em> in dream, and the no less marvellous
-manner in which upon waking we pass almost
-as quickly out of that insane condition into sanity.</p>
-
-<p><span class="pagenum"><a id="Page_70"></a>[70]</span></p>
-
-<p>These are the principal phenomena of Dream
-and the study of them cannot fail to throw a
-flood of light upon mental physiology and psychology.
-In them we are enabled to view the
-operations of the mind and the relationship of
-soul and body under conditions that reveal to us
-parts of the mechanism of man that are wholly
-concealed from us in the normal state of that
-relationship. The strange neglect of such an
-obvious means of knowledge is doubtless due
-to the fundamental error that has excluded Mind
-and Soul from the category of physical sciences
-and consigned them to the hopeless region of
-metaphysics, persisting in their pursuit by
-abstractions, argument and conjecture, and refusing
-to them investigation by <em>facts</em>, as the other
-sciences are now investigated. If the phenomena
-of dream were strange and rare as are those of
-somnambulism, they would as much excite our
-curiosity and strike us with amazement. But
-they are not wondered at only because they are so
-familiar. If dream, instead of being common to us
-all, were developed only in a few, the persons subject
-to it would certainly be denounced as impostors
-and prosecuted as rogues and vagabonds by the
-High Priests of Science. But the very facility
-for examination of the mental condition of dream
-should induce those who really desire to promote
-the most important of all knowledge—the knowledge
-of ourselves, our constitution, our mechanism,<span class="pagenum"><a id="Page_71"></a>[71]</span>
-and our destiny—to seek where we may most
-reasonably expect to find it—in the condition in
-which the Mind is every night practically severed
-from its connection with the body and works by
-its own impulses, without the aid or incumbrance
-of the senses, and without the directing power of
-the intelligence and its <em>Will</em>.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_72"></a>[72]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_IX">CHAPTER IX.<br />
-<span class="smaller">THE PSYCHOLOGY OF DREAM.</span></h2>
-
-</div>
-
-<p>Dream is essentially a psychological condition and
-therefore an important study for the Psychologist,
-for in dream we learn, not only what is the
-mechanism of the Mind, but also much of the
-manner in which its operations are performed.
-Dream teaches us what recent physiologists have
-by their experiments confirmed—that the mind
-is not structured as one homogeneous entity, the
-whole of which is employed in every mental act;
-but that it is a machine composed of parts, each of
-which has its own special function, exhibited in
-the various expressions which we call ideas, sentiments
-and emotions.</p>
-
-<p>For convenience we have given to the entity,
-of which these various faculties are parts, the
-collective name of “Mind.” But it may well be
-questioned if such an entity exists. Certainly we
-cannot find it, whether we observe the action of
-our own minds or that of others. All that we can
-discover by help of our senses and by reasoning
-upon their information is the existence of a wonderful<span class="pagenum"><a id="Page_73"></a>[73]</span>
-piece of Mechanism—the brain—by which
-the functions of Mind are performed and whose
-structure regulates the entire character of the
-Mind.</p>
-
-<p>It is conclusively established that the individual
-Self, in its normal state of relationship to the
-body, can receive and convey impressions only
-through the medium of the brain. Remove the
-brain and <em>mind</em> ceases to be, although life may
-linger long. Extract a part of the brain and a
-part of “the mind” goes with it. This result is
-sometimes obscured by the fact, not sufficiently
-recognised by the Physician and the Mental Philosopher,
-that we have <em>two</em> brains—two organs of
-Mind—one of which can act alone when the other
-is wholly or partially disabled. If a Dream be
-analysed, it is not difficult to trace the action of
-each separate faculty. The imagination supplies
-the picture, which we mistake for a reality because
-we have lost the means by which, when awake, we
-distinguish the mere mental creation from the
-impressions borne to us by the senses. Hence
-mental action precisely as if the ideal picture had
-been real as it is believed to be. The other mental
-faculties are called into play by the drama of the
-dream as they would have been by a living
-drama. It is not an imagined anger, or fear, or
-hate, that we feel in dream. The passions,
-emotions and sentiments are actually excited as
-they would be by the same objects presented when<span class="pagenum"><a id="Page_74"></a>[74]</span>
-we are awake, only they are kindled by shadows
-created within and not by substances existing
-without.</p>
-
-<p>But Psychology will gather from the phenomena
-of dream some very important conclusions. In
-dream the Mind is awake and at work, but it
-works wildly, insanely, without self-control. Something
-is absent in sleep that controls its action
-when we are awake. That absent controlling and
-directing force is the <em class="smcap">Will</em>.</p>
-
-<p>What is <em class="smcap">the Will</em>?</p>
-
-<p>The <em class="smcap">Will</em> is the expression of the <em class="smcap">Self</em>—of the
-<em class="smcap">individual being</em>. It is the “<em class="smcap">I</em>”—the <em class="smcap">You</em>—that
-commands, controls and directs thought and
-action.</p>
-
-<p>This Conscious Self, which possesses the power
-we call the <em>Will</em>, is not, and cannot be, the
-material brain, nor the product of the brain, as
-the Materialists assert; for we see that in Dream
-the brain is in part awake and working without
-the assistance or control of the Will; proving that
-the Self, of whom the Will is the expression, is not
-identical with the brain.</p>
-
-<p>Moreover, the Conscious Self, although taking
-cognizance of the action of the mind in
-dream, is nevertheless unable to direct its
-action; thus affording another proof that the
-Conscious Self and the material mechanism are
-not identical.</p>
-
-<p>The phenomena of Dream, then, are the <em>facts</em><span class="pagenum"><a id="Page_75"></a>[75]</span>
-first presented in the scientific investigation of
-Psychology from which we derive physical <em>proofs</em>
-of the existence of a <em>Soul in Man</em>, not as a vague
-theory merely, but as shown by the positive
-<em>evidence</em> of his mechanism in action.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_76"></a>[76]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_X">CHAPTER X.<br />
-<span class="smaller">FALLACIES OF DREAM.</span></h2>
-
-</div>
-
-<p>Always and everywhere Superstition has dallied
-with Dream. The notion that dreams are sometimes
-prophetic is still so widely diffused and so
-often made the theme for gossip and material for
-fiction that there are few, even among the educated,
-who can wholly divest themselves of the influence
-of a startling dream.</p>
-
-<p>Neither evidence nor argument has been adduced
-to support this claim of the sleeping mind to
-prophetic power. There are no natural means by
-which <em>new</em> impressions can be conveyed to the
-mind in sleep, and we have already seen that
-in this condition the mind is less, not more,
-capable of reasoning out the probabilities of the
-future.</p>
-
-<p>It will be said, perhaps, that prophecy is not an
-act of reason but a gift of inspiration; that the prophet
-only speaks—his are not the thoughts uttered.
-But in what manner is this gift made more easy
-by sleep? It <em>should</em> be more active in the waking
-state. The prophetic dream is either a creation of<span class="pagenum"><a id="Page_77"></a>[77]</span>
-the sleeping mind or it is brought into the sleeping
-mind by a miracle. It is highly improbable that
-the mind should have superior wisdom when in
-its most imperfect condition. It is still more
-improbable that a miracle should be wrought
-for such a purpose. Moreover, the information
-alleged to be imparted thus is always of something
-<em>to come</em>, while there is no instance of a
-revelation of things that have been done in the
-past and therefore capable of being tested. A gift
-to tell what <em>has been</em> would surely be more easy
-than a gift to tell what is <em>to be</em>. It is strange and
-suspicious that none are seers of <em>the past</em>.</p>
-
-<p>The widespread notion of prophetic dream is
-probably based upon a belief, almost as widely
-diffused, that in sleep the Soul can and does
-sometimes pass out of the body and obtain information
-by direct impressions received through its own
-vastly extended power of perception. It is not
-uncommon to hear an assertion, when a place is
-seen for the first time, that there is a memory
-of the same place having been seen before, and
-there are some curious reports of cases of this
-kind that deserve to be investigated. But many
-of these apparent marvels may be accounted for
-by coincidence or by memories of which the
-link has been lost. When the multiplicity of
-dreams that occur in a lifetime are taken into
-account, occasional resemblances of external objects
-or events to some portions of former dreams are<span class="pagenum"><a id="Page_78"></a>[78]</span>
-by no means improbable. The same explanation
-applies to many dreams that are supposed to have
-been prophetic because something afterwards
-occurs having some resemblance to the dream.
-Memory also has a large share in these recognitions.
-Memory may exist without recollection.
-Thousands of things are stored away in the
-memory which we cannot recal even if we try to
-do so, but which come back to us suddenly, at
-unexpected times, for no cause that we can trace
-although certainly suggested by something associated
-with the revived idea. Thus the eye may
-well recognise a strange place as having been seen
-when, in fact, the memory has unconsciously
-received some picture of it or of some place very
-like it, the existence of which had been forgotten,
-but which is now revived by the suggestion of
-the place itself.</p>
-
-<p>Somnambulism, although commonly supposed to
-be a phase of sleep, has really no relationship to it.
-Its physiological and psychical conditions are
-entirely different. There is the aspect of sleep, but
-nothing more. The somnambule is not sleeping,
-for he performs often the work of his waking life
-although with certainly closed eyes and probably
-sealed up senses. The somnambule has no memory
-of the doings of either mind or body during his
-trance existence. The sleeper is conscious at the
-time of dreaming and remembers his dream. As
-there is Somnambulism without sleep, so there may<span class="pagenum"><a id="Page_79"></a>[79]</span>
-be Somnambulism in sleep, and indeed, with a
-constitutional tendency to it, the state of sleep is
-so favourable to the inducement of the condition
-of Somnambulism that the one may well lapse into
-the other.</p>
-
-<p>Nor is “sleep walking” the only exhibition of
-Somnambulism; it is but one stage of it. Somnambulism
-often occurs without action of any limb,
-for it is a mental and not a muscular condition.
-But, inasmuch as the uninformed spectator notes
-only the instances of “sleep walking,” the much
-more numerous cases of somnambulism occurring
-with the patient at rest are unnoticed.</p>
-
-<p>To this cause, then, may many of the reported
-phenomena of dream be assigned. It would be
-beyond the scope of this monograph to treat at any
-length of the manifold phenomena of Somnambulism,
-but some of them will certainly explain cases
-of dream apparently not to be accounted for, as all
-facts and phenomena may be, if rightly investigated,
-by reference to natural causes, without
-invoking the assistance of the supernatural. Somnambulism
-proves the presence of two abnormal
-mental conditions, namely, supersensuous perception
-and mental sympathy. The former is the name
-given to a faculty the mind has, under certain
-conditions, of perception beyond the range of
-the senses (whatever the <i xml:lang="la" lang="la">modus operandi</i> may be).
-The other refers to a special form of sympathy
-of thoughts and emotions of one sensitive mind<span class="pagenum"><a id="Page_80"></a>[80]</span>
-with other minds having a certain relationship
-with it.</p>
-
-<p>Many of the authentic cases of cognizance
-of the distant in dream may be thus accounted for.
-The sleeper has lapsed into somnambulism, is then,
-in fact, a somnambulist and not a dreamer. Possessing
-the abnormal development of the perceptive
-sense which is so familiar a fact in natural
-somnambulism, the mind has perceptions beyond
-the range of the senses and is susceptible of
-sympathies with other minds which the bodily
-senses cannot convey.</p>
-
-<p>That such mental conditions exist is proved
-conclusively by the numberless cases of natural
-somnambulism recorded in the medical journals of all
-countries and which are indeed familiar to every
-reader because of their frequent occurrence in
-common life.</p>
-
-<p>Dream is not merely a reproduction in new
-combinations of impressions made upon the mind
-unconsciously as well as consciously, forgotten as
-well as remembered. The fact must also be taken
-into account that in dream mental action is vastly
-increased and the flow of ideas so accelerated
-that if life be measured, as it should be, by the
-number of ideas that are presented by the mind,
-the life of dream is vastly longer than waking life.
-If the ideas that would occupy many waking hours
-are compressed into a sleep of one hour, the whole
-dream-life must have presented to the mind infinitely<span class="pagenum"><a id="Page_81"></a>[81]</span>
-more ideas than the whole waking life.
-The wonder would be if, of this vast multitude,
-many were not found to be coincident with
-events of actual occurrence afterwards. A further
-explanation of dreams that appear to convey
-information from some external intelligence,
-or to be prophetic, will be found in this—that
-many things impress themselves upon the mind
-when we are not giving attention to them and,
-therefore, unconsciously to ourselves. We thus
-lose some of the links of association which, if they
-had been perceived, would have shown us the connection
-between the dream and the incidents to
-which the dream related and which, if we had
-known, would have stripped the coincidence of its
-marvellousness. Yet a further explanation will be
-found in the exaltation of the mental faculties in
-dream, which enables us often to perceive, more
-clearly than in our waking state, ideas and chains
-of ideas and to think about them more correctly
-than is practicable in waking life, when the influx
-of external impressions represses to some extent
-the independent action of the mental faculties.</p>
-
-<p>There is a popular belief that in sleep the Soul
-sometimes quits the body and personally visits the
-scenes and persons of the dream which, in truth,
-is not all a dream. This is nothing more than a
-poetical fancy. There is no evidence of such
-journeying. The proof of it would be if the dreamer
-could tell us of actual occurrences passing elsewhere<span class="pagenum"><a id="Page_82"></a>[82]</span>
-at the moment of his dream. There is,
-indeed, abundant evidence of mental communion
-in sleep, suggesting a dream that has relation to
-that distant person; but there is no satisfactory
-evidence of a positive perception of an event then
-passing far off. It is remarkable, indeed, that
-dreams to which this solution has been applied
-usually refer to something that is <em>to be</em>, or that <em>has
-been</em>, and not to events actually happening at the
-moment and which alone could be positively conclusively
-proved by reference to the persons whose
-sayings and doings are seen, heard and reported.
-The same remark applies to this as to prophecies
-generally. Why do they not tell us of something
-that <em>is doing</em> far away, or something that <em>has been
-done</em> in the distant past and therefore capable of
-verification? Surely the power that could prophesy
-the future, the dreaming that foreshadows
-what <em>is to be</em>, could, with vastly more ease, tell us
-what has been done or what is being done elsewhere
-at the moment of its exercise! Why is so
-simple a test invariably avoided?</p>
-
-<p><em>Sympathetic</em> dreams admit of another explanation.
-Two persons dream the same dream at the
-same time. They may be in the same room, in
-the same house, or far apart. The two dreams are
-not always identical in their details, but the main
-incident is substantially the same in both. The
-instances of this are too many to be accidental
-coincidences. The explanation is to be found<span class="pagenum"><a id="Page_83"></a>[83]</span>
-in that <em>mental sympathy</em> the existence of which
-cannot be doubted by any person who investigates
-psychological phenomena. The limit to which
-that sympathy extends is not yet measured. We
-know only that it is not bounded by the narrow
-range of the senses. Perhaps it is a purely
-<em>psychic</em> faculty. If it be, we know as yet so
-little of the nature and powers of the Soul that it
-would be vain to speculate in what manner the
-operation is performed. But of this we may be
-assured, that, whatever the capacity of the Soul
-when we are waking and the external world is, as
-it were, pressing in upon us at all sides and
-occupying the whole mind, those powers are vastly
-extended when the material mechanism is at rest
-and the sleepless Soul alone is busy. If there be,
-under any conditions, communication between minds
-without the intervention of the senses, we may
-reasonably conclude that these would be greatly
-facilitated in the time of sleep, when the Soul is
-less subjected to the restraints of that mechanism
-by means of which it communicates with the
-<em>material</em>—that is to say, the <em>molecular</em>—world in
-which the present stage of its evolution is to be
-passed.</p>
-
-<p>The proofs are many that dreams may be suggested
-by the influence of other minds in unconscious
-communication with the sleeper. If the
-finger be placed upon the head where, according
-to the phrenologists, is the seat of the mental<span class="pagenum"><a id="Page_84"></a>[84]</span>
-faculty of mirth, a smile will be seen soon to steal
-upon the sleeping face. Touch in like manner the
-asserted seats of combativeness or destructiveness,
-the features assume an aspect of excitement which
-will be removed by touching the asserted seat of
-benevolence. The explanation of this phenomenon
-is that the brain thus excited to action suggests or
-moulds a dream in accordance with the emotion
-thus denoted. This fact has been advanced by the
-phrenologists as proof that they have rightly
-mapped out the brain. But such is not the
-necessary conclusion from the fact. It may well
-be that it is the <em>mind</em>, and not the finger, of the
-waking operator that directs the mental action of
-the unconscious sleeper. The waking <em>Will</em> possibly
-controls the sleeping Will. We know that it does
-so in Somnambulism and it is probable that it does
-the like in ordinary sleep.</p>
-
-<p>But, explain it as we may, the fact remains.</p>
-
-<p>Direct suggestion of dream by external causes is
-less disputable. So sensitive is the mind in sleep,
-when relieved from the thronging impressions of
-the senses, that impressions so slight as to be
-wholly unnoticed in our waking state are doubtless
-perceptible and operate as suggestions when we
-are asleep. A slight touch or sound often serves
-to change the entire character and direction of a
-dream, the mere sound giving rise to the train of
-new ideas thus suggested, because it is uncontrolled
-by the Will. The surest method of banishing an<span class="pagenum"><a id="Page_85"></a>[85]</span>
-unpleasant dream is to turn in the bed. Continuance
-in the same posture and with the same
-pressure of blood within and of the pillow without
-upon the same part of the brain seems to
-preserve the action of the dream, which is disturbed
-at once by directing the flow of blood and
-the pressure to another part of the brain. If a
-sleeper is seen to be agitated in his sleep by painful
-dream, exhibited in moaning, restlessness and
-expression of distress upon the countenance, remedy
-may be found in gently moving the head into
-another position, if the body cannot be moved and
-it is not desired to waken.</p>
-
-<p>It is said that musicians are very prone to the
-composition of music in dream. It was thus
-that Tartini wrote the Devil’s Sonata. The most
-unmusical are often haunted by scraps of tune
-that no effort will banish. Airs are composed
-in dream which are remembered upon waking.
-Perhaps it is not that music is more the subject
-of dream than other mental creations, but it is
-the most capable of being retained by the mind
-and expressed after the dream has vanished. My
-own experience of this capacity of the dreaming
-mind has been to myself very surprising; but
-perhaps the like may have occurred to others,
-although not recorded. Some time ago I dreamed
-that I was present and heard as well as witnessed
-the performance of an entire opera of my own
-composing. The strange part of it was that I am<span class="pagenum"><a id="Page_86"></a>[86]</span>
-not a musician and never composed a bar of
-music in my life. I have a bad musical ear and
-no musical memory. Yet did my utterly unmusical
-mind in the dream compose the whole of an opera
-in two acts, overture and all, with a full band and
-half a dozen characters, each acting his own part,
-and the stage, the scenery, machinery and decorations,
-as perfect as any I have ever beheld and
-enjoyed at Covent Garden. Certainly it was not a
-mere dream of a dream. What other solution is
-there than this—and it is sufficiently marvellous—that
-my mind, free to act without the incumbering
-trammels of the sleeping body and exercising its
-unfettered faculties far beyond their capacity in
-waking life, had made me a musician, a dramatist,
-an actor, a painter—for all these that mind was
-in the invention and performance of that dream?
-If that mind or Soul be nothing more than the
-material form, or a function of that form, how
-comes it that it is more active and that its
-faculties are more exalted when the body, of which
-it is said to be a part, is asleep? If the mind or
-soul be a part of the body, or, as the Materialists
-contend, a mere function of the body, it ought,
-according to all known laws of science, to be
-sleeping with the body, or at least its activity and
-capacity ought not to increase in proportion as the
-activity and capacity of the body decrease.</p>
-
-<p>I have here used the term “Mind,” because it is
-familiar to the reader, and any other name would<span class="pagenum"><a id="Page_87"></a>[87]</span>
-mislead by the prejudices that attach to it. But I
-must be understood as intending by that term the
-thing, whatever it be, which, in the Mechanism of
-Man, directs and controls it intelligently, whether
-it be called Soul or Mind, and if it be a distinct
-entity, as Psychology contends, or only the product
-of the material structure, as the Materialists
-assert. This, indeed, is the great problem of this
-age, to be solved, not by dogmatic assertions, but
-by scientific proof.</p>
-
-<p>There are many other Phenomena of Dream of
-less interest or importance, the description of which
-would occupy many pages; but those above will
-suffice for the purposes of this monograph.</p>
-
-<hr class="chap x-ebookmaker-drop" />
-
-<div class="chapter">
-
-<p><span class="pagenum"><a id="Page_88"></a>[88]</span></p>
-
-<h2 class="nobreak" id="CHAPTER_XI">CHAPTER XI.<br />
-<span class="smaller">CONCLUSIONS.</span></h2>
-
-</div>
-
-<p>This view of the Physiology and Psychology of
-the very familiar but very marvellous condition of
-Sleep and Dream seems to conduct the inquirer to
-some conclusions, whose importance and interest it
-would be impossible to exaggerate; for, if there be
-any truth in them, they point directly to revelations
-of the hidden structure of the Mechanism of Man,
-which have been taught as a dogma and accepted
-as a faith, but for the proof of which by science
-as a fact in nature evidence has hitherto been
-wanting.</p>
-
-<p>The condition of Sleep indicates a <em>dual</em> structure—that
-mind and body are not one, as the Materialists
-teach; for when the body sleeps the mind is
-awake, and often the mind is more active and more
-able when it is thus partially released from the
-burden of the body.</p>
-
-<p>In sleep the phenomena of dream exhibit this
-independence of the body yet more powerfully.
-The mind lives a life of its own, with its own
-measurements of time and space, so different from<span class="pagenum"><a id="Page_89"></a>[89]</span>
-those to which it is limited by the material
-structure of the body.</p>
-
-<p>Self-consciousness is preserved in dream while
-the mind is inventing a whole drama of
-events and persons, so that we contemplate the
-work of the mind as if it was something existing
-without. This proves that the contemplating consciousness
-is something other than the thing contemplated.
-The “I” that views and remembers the
-action of the brain (which is the material organ of
-the mind) cannot be the brain itself, nor the mind
-itself, but must be something distinct from either,
-although intimately associated with both.</p>
-
-<p>That conscious and contemplating something is
-the <em>thing</em>—the entity—the “I”—the “You”—the
-being—the individual—which may be called “Soul”
-or “Spirit,” or by any other name, but which we
-intend to designate when we use those terms.</p>
-
-<p>These phenomena go far to prove that Man is a
-“living Soul” clothed with a material body—that
-this Soul is in fact the person—the individual—the
-being—of whom the molecular body is but the
-incrustation, the atoms agglomerated into molecules
-at the point of contact with the molecularly
-constructed world in which the present stage of
-its existence is to be passed.</p>
-
-<p>True it is that the phenomena of dream, while
-throwing so much light upon the structure of the
-mind and the manner of its action and going far to
-prove the existence of Soul, does not impart to us<span class="pagenum"><a id="Page_90"></a>[90]</span>
-any knowledge of the structure of Soul. But we
-may learn this much, that although it is imperceptible
-by any of our senses, which are constructed
-to perceive only that form of matter we call
-molecular, it is not also and therefore unknowable,
-as the materialists contend. The existence of Soul
-can be proved in precisely the same manner as
-the existence of electricity and magnetism and heat
-are proved, which also are imperceptible by our
-senses, but not therefore unknowable. We learn
-the fact of their being by their operations upon the
-molecular structure our senses are constructed to
-perceive. In like manner we learn something of
-their qualities and powers. The process of proof is
-identical. If it be admissible evidence for the one,
-it is no less admissible for the other. To what
-extent it goes in the way of proof of the existence
-of Soul is, of course, a fair question for argument
-and investigation. My contention is only that the
-inquiry “if Soul be” must not be permitted to be
-summarily disposed of by any such dogmatic dictum
-of Physicists as that Soul not being perceptible
-to our senses is incapable of proving its existence
-through the senses, and therefore is, and must ever
-remain, unknowable and consequently a vain pursuit
-and an impossible Science.</p>
-
-<p>In the phenomena of dream we find abundant
-proof that there is something other than the
-sleeping molecular structure that does not sleep—that
-the individual “I” preserves its consciousness<span class="pagenum"><a id="Page_91"></a>[91]</span>
-of identity, its sense of oneness in dream. This
-something cannot well be the body contemplating
-itself—at once the actor and the spectator. Reason
-concludes that it must be one thing contemplating
-another thing and Psychology contends
-that this contemplating thing that wakes and
-dreams when the body is asleep is what has been
-called by many names, but which here is designated
-as “Soul,” without affirming anything
-of its structure, its nature, its qualities, or its
-destiny.</p>
-
-<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK A MONOGRAPH ON SLEEP AND DREAM: THEIR PHYSIOLOGY AND PSYCHOLOGY ***</div>
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