As captured January 23, 2025

7 files changed, 11450 insertions, 6146 deletions

diff --git a/64610-0.txt b/64610-0.txt
index d411496..cc6a83a 100644
--- a/64610-0.txt
+++ b/64610-0.txt
@@ -1,2525 +1,2150 @@
-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 ***

-

-Updated editions will replace the previous one--the old editions will

-be renamed.

-

-Creating the works from print editions not protected by U.S. copyright

-law means that no one owns a United States copyright in these works,

-so the Foundation (and you!) can copy and distribute it in the

-United States without permission and without paying copyright

-royalties. Special rules, set forth in the General Terms of Use part

-of this license, apply to copying and distributing Project

-Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm

-concept and trademark. Project Gutenberg is a registered trademark,

-and may not be used if you charge for an eBook, except by following

-the terms of the trademark license, including paying royalties for use

-of the Project Gutenberg trademark. If you do not charge anything for

-copies of this eBook, complying with the trademark license is very

-easy. You may use this eBook for nearly any purpose such as creation

-of derivative works, reports, performances and research. Project

-Gutenberg eBooks may be modified and printed and given away--you may

-do practically ANYTHING in the United States with eBooks not protected

-by U.S. copyright law. Redistribution is subject to the trademark

-license, especially commercial redistribution.

-

-START: FULL LICENSE

-

-THE FULL PROJECT GUTENBERG LICENSE

-PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK

-

-To protect the Project Gutenberg-tm mission of promoting the free

-distribution of electronic works, by using or distributing this work

-(or any other work associated in any way with the phrase "Project

-Gutenberg"), you agree to comply with all the terms of the Full

-Project Gutenberg-tm License available with this file or online at

-www.gutenberg.org/license.

-

-Section 1. General Terms of Use and Redistributing Project

-Gutenberg-tm electronic works

-

-1.A. By reading or using any part of this Project Gutenberg-tm

-electronic work, you indicate that you have read, understand, agree to

-and accept all the terms of this license and intellectual property

-(trademark/copyright) agreement. If you do not agree to abide by all

-the terms of this agreement, you must cease using and return or

-destroy all copies of Project Gutenberg-tm electronic works in your

-possession. If you paid a fee for obtaining a copy of or access to a

-Project Gutenberg-tm electronic work and you do not agree to be bound

-by the terms of this agreement, you may obtain a refund from the

-person or entity to whom you paid the fee as set forth in paragraph

-1.E.8.

-

-1.B. "Project Gutenberg" is a registered trademark. It may only be

-used on or associated in any way with an electronic work by people who

-agree to be bound by the terms of this agreement. There are a few

-things that you can do with most Project Gutenberg-tm electronic works

-even without complying with the full terms of this agreement. See

-paragraph 1.C below. There are a lot of things you can do with Project

-Gutenberg-tm electronic works if you follow the terms of this

-agreement and help preserve free future access to Project Gutenberg-tm

-electronic works. See paragraph 1.E below.

-

-1.C. The Project Gutenberg Literary Archive Foundation ("the

-Foundation" or PGLAF), owns a compilation copyright in the collection

-of Project Gutenberg-tm electronic works. Nearly all the individual

-works in the collection are in the public domain in the United

-States. If an individual work is unprotected by copyright law in the

-United States and you are located in the United States, we do not

-claim a right to prevent you from copying, distributing, performing,

-displaying or creating derivative works based on the work as long as

-all references to Project Gutenberg are removed. Of course, we hope

-that you will support the Project Gutenberg-tm mission of promoting

-free access to electronic works by freely sharing Project Gutenberg-tm

-works in compliance with the terms of this agreement for keeping the

-Project Gutenberg-tm name associated with the work. You can easily

-comply with the terms of this agreement by keeping this work in the

-same format with its attached full Project Gutenberg-tm License when

-you share it without charge with others.

-

-1.D. The copyright laws of the place where you are located also govern

-what you can do with this work. Copyright laws in most countries are

-in a constant state of change. If you are outside the United States,

-check the laws of your country in addition to the terms of this

-agreement before downloading, copying, displaying, performing,

-distributing or creating derivative works based on this work or any

-other Project Gutenberg-tm work. The Foundation makes no

-representations concerning the copyright status of any work in any

-country other than the United States.

-

-1.E. Unless you have removed all references to Project Gutenberg:

-

-1.E.1. The following sentence, with active links to, or other

-immediate access to, the full Project Gutenberg-tm License must appear

-prominently whenever any copy of a Project Gutenberg-tm work (any work

-on which the phrase "Project Gutenberg" appears, or with which the

-phrase "Project Gutenberg" is associated) is accessed, displayed,

-performed, viewed, copied or distributed:

-

-  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.

-

-1.E.2. If an individual Project Gutenberg-tm electronic work is

-derived from texts not protected by U.S. copyright law (does not

-contain a notice indicating that it is posted with permission of the

-copyright holder), the work can be copied and distributed to anyone in

-the United States without paying any fees or charges. If you are

-redistributing or providing access to a work with the phrase "Project

-Gutenberg" associated with or appearing on the work, you must comply

-either with the requirements of paragraphs 1.E.1 through 1.E.7 or

-obtain permission for the use of the work and the Project Gutenberg-tm

-trademark as set forth in paragraphs 1.E.8 or 1.E.9.

-

-1.E.3. If an individual Project Gutenberg-tm electronic work is posted

-with the permission of the copyright holder, your use and distribution

-must comply with both paragraphs 1.E.1 through 1.E.7 and any

-additional terms imposed by the copyright holder. Additional terms

-will be linked to the Project Gutenberg-tm License for all works

-posted with the permission of the copyright holder found at the

-beginning of this work.

-

-1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm

-License terms from this work, or any files containing a part of this

-work or any other work associated with Project Gutenberg-tm.

-

-1.E.5. Do not copy, display, perform, distribute or redistribute this

-electronic work, or any part of this electronic work, without

-prominently displaying the sentence set forth in paragraph 1.E.1 with

-active links or immediate access to the full terms of the Project

-Gutenberg-tm License.

-

-1.E.6. You may convert to and distribute this work in any binary,

-compressed, marked up, nonproprietary or proprietary form, including

-any word processing or hypertext form. However, if you provide access

-to or distribute copies of a Project Gutenberg-tm work in a format

-other than "Plain Vanilla ASCII" or other format used in the official

-version posted on the official Project Gutenberg-tm website

-(www.gutenberg.org), you must, at no additional cost, fee or expense

-to the user, provide a copy, a means of exporting a copy, or a means

-of obtaining a copy upon request, of the work in its original "Plain

-Vanilla ASCII" or other form. Any alternate format must include the

-full Project Gutenberg-tm License as specified in paragraph 1.E.1.

-

-1.E.7. Do not charge a fee for access to, viewing, displaying,

-performing, copying or distributing any Project Gutenberg-tm works

-unless you comply with paragraph 1.E.8 or 1.E.9.

-

-1.E.8. You may charge a reasonable fee for copies of or providing

-access to or distributing Project Gutenberg-tm electronic works

-provided that:

-

-* You pay a royalty fee of 20% of the gross profits you derive from

-  the use of Project Gutenberg-tm works calculated using the method

-  you already use to calculate your applicable taxes. The fee is owed

-  to the owner of the Project Gutenberg-tm trademark, but he has

-  agreed to donate royalties under this paragraph to the Project

-  Gutenberg Literary Archive Foundation. Royalty payments must be paid

-  within 60 days following each date on which you prepare (or are

-  legally required to prepare) your periodic tax returns. Royalty

-  payments should be clearly marked as such and sent to the Project

-  Gutenberg Literary Archive Foundation at the address specified in

-  Section 4, "Information about donations to the Project Gutenberg

-  Literary Archive Foundation."

-

-* You provide a full refund of any money paid by a user who notifies

-  you in writing (or by e-mail) within 30 days of receipt that s/he

-  does not agree to the terms of the full Project Gutenberg-tm

-  License. You must require such a user to return or destroy all

-  copies of the works possessed in a physical medium and discontinue

-  all use of and all access to other copies of Project Gutenberg-tm

-  works.

-

-* You provide, in accordance with paragraph 1.F.3, a full refund of

-  any money paid for a work or a replacement copy, if a defect in the

-  electronic work is discovered and reported to you within 90 days of

-  receipt of the work.

-

-* You comply with all other terms of this agreement for free

-  distribution of Project Gutenberg-tm works.

-

-1.E.9. If you wish to charge a fee or distribute a Project

-Gutenberg-tm electronic work or group of works on different terms than

-are set forth in this agreement, you must obtain permission in writing

-from the Project Gutenberg Literary Archive Foundation, the manager of

-the Project Gutenberg-tm trademark. Contact the Foundation as set

-forth in Section 3 below.

-

-1.F.

-

-1.F.1. Project Gutenberg volunteers and employees expend considerable

-effort to identify, do copyright research on, transcribe and proofread

-works not protected by U.S. copyright law in creating the Project

-Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm

-electronic works, and the medium on which they may be stored, may

-contain "Defects," such as, but not limited to, incomplete, inaccurate

-or corrupt data, transcription errors, a copyright or other

-intellectual property infringement, a defective or damaged disk or

-other medium, a computer virus, or computer codes that damage or

-cannot be read by your equipment.

-

-1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right

-of Replacement or Refund" described in paragraph 1.F.3, the Project

-Gutenberg Literary Archive Foundation, the owner of the Project

-Gutenberg-tm trademark, and any other party distributing a Project

-Gutenberg-tm electronic work under this agreement, disclaim all

-liability to you for damages, costs and expenses, including legal

-fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT

-LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE

-PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE

-TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE

-LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR

-INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH

-DAMAGE.

-

-1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a

-defect in this electronic work within 90 days of receiving it, you can

-receive a refund of the money (if any) you paid for it by sending a

-written explanation to the person you received the work from. If you

-received the work on a physical medium, you must return the medium

-with your written explanation. The person or entity that provided you

-with the defective work may elect to provide a replacement copy in

-lieu of a refund. If you received the work electronically, the person

-or entity providing it to you may choose to give you a second

-opportunity to receive the work electronically in lieu of a refund. If

-the second copy is also defective, you may demand a refund in writing

-without further opportunities to fix the problem.

-

-1.F.4. Except for the limited right of replacement or refund set forth

-in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO

-OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT

-LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

-

-1.F.5. Some states do not allow disclaimers of certain implied

-warranties or the exclusion or limitation of certain types of

-damages. If any disclaimer or limitation set forth in this agreement

-violates the law of the state applicable to this agreement, the

-agreement shall be interpreted to make the maximum disclaimer or

-limitation permitted by the applicable state law. The invalidity or

-unenforceability of any provision of this agreement shall not void the

-remaining provisions.

-

-1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the

-trademark owner, any agent or employee of the Foundation, anyone

-providing copies of Project Gutenberg-tm electronic works in

-accordance with this agreement, and any volunteers associated with the

-production, promotion and distribution of Project Gutenberg-tm

-electronic works, harmless from all liability, costs and expenses,

-including legal fees, that arise directly or indirectly from any of

-the following which you do or cause to occur: (a) distribution of this

-or any Project Gutenberg-tm work, (b) alteration, modification, or

-additions or deletions to any Project Gutenberg-tm work, and (c) any

-Defect you cause.

-

-Section 2. Information about the Mission of Project Gutenberg-tm

-

-Project Gutenberg-tm is synonymous with the free distribution of

-electronic works in formats readable by the widest variety of

-computers including obsolete, old, middle-aged and new computers. It

-exists because of the efforts of hundreds of volunteers and donations

-from people in all walks of life.

-

-Volunteers and financial support to provide volunteers with the

-assistance they need are critical to reaching Project Gutenberg-tm's

-goals and ensuring that the Project Gutenberg-tm collection will

-remain freely available for generations to come. In 2001, the Project

-Gutenberg Literary Archive Foundation was created to provide a secure

-and permanent future for Project Gutenberg-tm and future

-generations. To learn more about the Project Gutenberg Literary

-Archive Foundation and how your efforts and donations can help, see

-Sections 3 and 4 and the Foundation information page at

-www.gutenberg.org

-

-Section 3. Information about the Project Gutenberg Literary

-Archive Foundation

-

-The Project Gutenberg Literary Archive Foundation is a non-profit

-501(c)(3) educational corporation organized under the laws of the

-state of Mississippi and granted tax exempt status by the Internal

-Revenue Service. The Foundation's EIN or federal tax identification

-number is 64-6221541. Contributions to the Project Gutenberg Literary

-Archive Foundation are tax deductible to the full extent permitted by

-U.S. federal laws and your state's laws.

-

-The Foundation's business office is located at 809 North 1500 West,

-Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up

-to date contact information can be found at the Foundation's website

-and official page at www.gutenberg.org/contact

-

-Section 4. Information about Donations to the Project Gutenberg

-Literary Archive Foundation

-

-Project Gutenberg-tm depends upon and cannot survive without

-widespread public support and donations to carry out its mission of

-increasing the number of public domain and licensed works that can be

-freely distributed in machine-readable form accessible by the widest

-array of equipment including outdated equipment. Many small donations

-($1 to $5,000) are particularly important to maintaining tax exempt

-status with the IRS.

-

-The Foundation is committed to complying with the laws regulating

-charities and charitable donations in all 50 states of the United

-States. Compliance requirements are not uniform and it takes a

-considerable effort, much paperwork and many fees to meet and keep up

-with these requirements. We do not solicit donations in locations

-where we have not received written confirmation of compliance. To SEND

-DONATIONS or determine the status of compliance for any particular

-state visit www.gutenberg.org/donate

-

-While we cannot and do not solicit contributions from states where we

-have not met the solicitation requirements, we know of no prohibition

-against accepting unsolicited donations from donors in such states who

-approach us with offers to donate.

-

-International donations are gratefully accepted, but we cannot make

-any statements concerning tax treatment of donations received from

-outside the United States. U.S. laws alone swamp our small staff.

-

-Please check the Project Gutenberg web pages for current donation

-methods and addresses. Donations are accepted in a number of other

-ways including checks, online payments and credit card donations. To

-donate, please visit: www.gutenberg.org/donate

-

-Section 5. General Information About Project Gutenberg-tm electronic works

-

-Professor Michael S. Hart was the originator of the Project

-Gutenberg-tm concept of a library of electronic works that could be

-freely shared with anyone. For forty years, he produced and

-distributed Project Gutenberg-tm eBooks with only a loose network of

-volunteer support.

-

-Project Gutenberg-tm eBooks are often created from several printed

-editions, all of which are confirmed as not protected by copyright in

-the U.S. unless a copyright notice is included. Thus, we do not

-necessarily keep eBooks in compliance with any particular paper

-edition.

-

-Most people start at our website which has the main PG search

-facility: www.gutenberg.org

-

-This website includes information about Project Gutenberg-tm,

-including how to make donations to the Project Gutenberg Literary

-Archive Foundation, how to help produce our new eBooks, and how to

-subscribe to our email newsletter to hear about new eBooks.

+*** START OF THE PROJECT GUTENBERG EBOOK 64610 ***
+
+                               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 64610 ***
diff --git a/64610-h/64610-h.htm b/64610-h/64610-h.htm
index c0036c0..f523201 100644
--- a/64610-h/64610-h.htm
+++ b/64610-h/64610-h.htm
@@ -1,3621 +1,3154 @@
-<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"

-    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">

-<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">

-  <head>

-    <meta http-equiv="Content-Type" content="text/html;charset=utf-8" />

-    <meta http-equiv="Content-Style-Type" content="text/css" />

-    <title>

-      The Project Gutenberg eBook of A Monograph on Sleep and Dream: Their Physiology and Psychology, by Edward W. Cox.

-    </title>

-

-    <link rel="coverpage" href="images/cover.jpg" />

-

-<style type="text/css">

-

-a {

-    text-decoration: none;

-}

-

-body {

-    margin-left: 10%;

-    margin-right: 10%;

-}

-

-h1,h2 {

-    text-align: center;

-    clear: both;

-}

-

-h2.nobreak {

-    page-break-before: avoid;

-}

-

-hr.chap {

-    margin-top: 2em;

-    margin-bottom: 2em;

-    clear: both;

-    width: 65%;

-    margin-left: 17.5%;

-    margin-right: 17.5%;

-}

-

-div.chapter {

-    page-break-before: always;

-}

-

-p {

-    margin-top: 0.5em;

-    text-align: justify;

-    margin-bottom: 0.5em;

-    text-indent: 1em;

-}

-

-table {

-    margin: 1em auto 1em auto;

-    max-width: 40em;

-    border-collapse: collapse;

-}

-

-td {

-    padding-left: 2.25em;

-    padding-right: 0.25em;

-    vertical-align: top;

-    text-indent: -2em;

-}

-

-.tdc {

-    text-align: center;

-    padding-top: 0.75em;

-}

-

-.tdpg {

-    vertical-align: bottom;

-    text-align: right;

-    white-space: nowrap;

-}

-

-.blockquote {

-    margin: 1.5em 10%;

-}

-

-.footnotes {

-    margin-top: 1em;

-    border: dashed 1px;

-}

-

-.footnote {

-    margin-left: 10%;

-    margin-right: 10%;

-    font-size: 0.9em;

-}

-

-.footnote .label {

-    position: absolute;

-    right: 84%;

-    text-align: right;

-}

-

-.fnanchor {

-    vertical-align: super;

-    font-size: .8em;

-    text-decoration: none;

-}

-

-.larger {

-    font-size: 150%;

-}

-

-.pagenum {

-    position: absolute;

-    right: 4%;

-    font-size: smaller;

-    text-align: right;

-    font-style: normal;

-}

-

-.right {

-    text-align: right;

-}

-

-.smaller {

-    font-size: 80%;

-}

-

-.smcap {

-    font-variant: small-caps;

-    font-style: normal;

-}

-

-.titlepage {

-    text-align: center;

-    margin-top: 3em;

-    text-indent: 0em;

-}

-

-@media handheld {

-

-.blockquote {

-    margin: 1.5em 5%;

-}

-}

-    </style>

-  </head>

-<body>

-

-<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>

-<div style='text-align:left'>

-

-<div style='display:block; margin:1em 0'>

-Updated editions will replace the previous one&#8212;the old editions will

-be renamed.

-</div>

-

-<div style='display:block; margin:1em 0'>

-Creating the works from print editions not protected by U.S. copyright

-law means that no one owns a United States copyright in these works,

-so the Foundation (and you!) can copy and distribute it in the United

-States without permission and without paying copyright

-royalties. Special rules, set forth in the General Terms of Use part

-of this license, apply to copying and distributing Project

-Gutenberg&#8482; electronic works to protect the PROJECT GUTENBERG&#8482;

-concept and trademark. Project Gutenberg is a registered trademark,

-and may not be used if you charge for an eBook, except by following

-the terms of the trademark license, including paying royalties for use

-of the Project Gutenberg trademark. If you do not charge anything for

-copies of this eBook, complying with the trademark license is very

-easy. You may use this eBook for nearly any purpose such as creation

-of derivative works, reports, performances and research. Project

-Gutenberg eBooks may be modified and printed and given away--you may

-do practically ANYTHING in the United States with eBooks not protected

-by U.S. copyright law. Redistribution is subject to the trademark

-license, especially commercial redistribution.

-</div>

-

-<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br />

-<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br />

-PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span>

-</div>

-

-<div style='display:block; margin:1em 0'>

-To protect the Project Gutenberg&#8482; mission of promoting the free

-distribution of electronic works, by using or distributing this work

-(or any other work associated in any way with the phrase &#8220;Project

-Gutenberg&#8221;), you agree to comply with all the terms of the Full

-Project Gutenberg&#8482; License available with this file or online at

-www.gutenberg.org/license.

-</div>

-

-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>

-Section 1. General Terms of Use and Redistributing Project Gutenberg&#8482; electronic works

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.A. By reading or using any part of this Project Gutenberg&#8482;

-electronic work, you indicate that you have read, understand, agree to

-and accept all the terms of this license and intellectual property

-(trademark/copyright) agreement. If you do not agree to abide by all

-the terms of this agreement, you must cease using and return or

-destroy all copies of Project Gutenberg&#8482; electronic works in your

-possession. If you paid a fee for obtaining a copy of or access to a

-Project Gutenberg&#8482; electronic work and you do not agree to be bound

-by the terms of this agreement, you may obtain a refund from the person

-or entity to whom you paid the fee as set forth in paragraph 1.E.8.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.B. &#8220;Project Gutenberg&#8221; is a registered trademark. It may only be

-used on or associated in any way with an electronic work by people who

-agree to be bound by the terms of this agreement. There are a few

-things that you can do with most Project Gutenberg&#8482; electronic works

-even without complying with the full terms of this agreement. See

-paragraph 1.C below. There are a lot of things you can do with Project

-Gutenberg&#8482; electronic works if you follow the terms of this

-agreement and help preserve free future access to Project Gutenberg&#8482;

-electronic works. See paragraph 1.E below.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.C. The Project Gutenberg Literary Archive Foundation (&#8220;the

-Foundation&#8221; or PGLAF), owns a compilation copyright in the collection

-of Project Gutenberg&#8482; electronic works. Nearly all the individual

-works in the collection are in the public domain in the United

-States. If an individual work is unprotected by copyright law in the

-United States and you are located in the United States, we do not

-claim a right to prevent you from copying, distributing, performing,

-displaying or creating derivative works based on the work as long as

-all references to Project Gutenberg are removed. Of course, we hope

-that you will support the Project Gutenberg&#8482; mission of promoting

-free access to electronic works by freely sharing Project Gutenberg&#8482;

-works in compliance with the terms of this agreement for keeping the

-Project Gutenberg&#8482; name associated with the work. You can easily

-comply with the terms of this agreement by keeping this work in the

-same format with its attached full Project Gutenberg&#8482; License when

-you share it without charge with others.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.D. The copyright laws of the place where you are located also govern

-what you can do with this work. Copyright laws in most countries are

-in a constant state of change. If you are outside the United States,

-check the laws of your country in addition to the terms of this

-agreement before downloading, copying, displaying, performing,

-distributing or creating derivative works based on this work or any

-other Project Gutenberg&#8482; work. The Foundation makes no

-representations concerning the copyright status of any work in any

-country other than the United States.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E. Unless you have removed all references to Project Gutenberg:

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.1. The following sentence, with active links to, or other

-immediate access to, the full Project Gutenberg&#8482; License must appear

-prominently whenever any copy of a Project Gutenberg&#8482; work (any work

-on which the phrase &#8220;Project Gutenberg&#8221; appears, or with which the

-phrase &#8220;Project Gutenberg&#8221; is associated) is accessed, displayed,

-performed, viewed, copied or distributed:

-</div>

-

-<blockquote>

-  <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>

-</blockquote>

-

-<div style='display:block; margin:1em 0'>

-1.E.2. If an individual Project Gutenberg&#8482; electronic work is

-derived from texts not protected by U.S. copyright law (does not

-contain a notice indicating that it is posted with permission of the

-copyright holder), the work can be copied and distributed to anyone in

-the United States without paying any fees or charges. If you are

-redistributing or providing access to a work with the phrase &#8220;Project

-Gutenberg&#8221; associated with or appearing on the work, you must comply

-either with the requirements of paragraphs 1.E.1 through 1.E.7 or

-obtain permission for the use of the work and the Project Gutenberg&#8482;

-trademark as set forth in paragraphs 1.E.8 or 1.E.9.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.3. If an individual Project Gutenberg&#8482; electronic work is posted

-with the permission of the copyright holder, your use and distribution

-must comply with both paragraphs 1.E.1 through 1.E.7 and any

-additional terms imposed by the copyright holder. Additional terms

-will be linked to the Project Gutenberg&#8482; License for all works

-posted with the permission of the copyright holder found at the

-beginning of this work.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.4. Do not unlink or detach or remove the full Project Gutenberg&#8482;

-License terms from this work, or any files containing a part of this

-work or any other work associated with Project Gutenberg&#8482;.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.5. Do not copy, display, perform, distribute or redistribute this

-electronic work, or any part of this electronic work, without

-prominently displaying the sentence set forth in paragraph 1.E.1 with

-active links or immediate access to the full terms of the Project

-Gutenberg&#8482; License.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.6. You may convert to and distribute this work in any binary,

-compressed, marked up, nonproprietary or proprietary form, including

-any word processing or hypertext form. However, if you provide access

-to or distribute copies of a Project Gutenberg&#8482; work in a format

-other than &#8220;Plain Vanilla ASCII&#8221; or other format used in the official

-version posted on the official Project Gutenberg&#8482; website

-(www.gutenberg.org), you must, at no additional cost, fee or expense

-to the user, provide a copy, a means of exporting a copy, or a means

-of obtaining a copy upon request, of the work in its original &#8220;Plain

-Vanilla ASCII&#8221; or other form. Any alternate format must include the

-full Project Gutenberg&#8482; License as specified in paragraph 1.E.1.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.7. Do not charge a fee for access to, viewing, displaying,

-performing, copying or distributing any Project Gutenberg&#8482; works

-unless you comply with paragraph 1.E.8 or 1.E.9.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.8. You may charge a reasonable fee for copies of or providing

-access to or distributing Project Gutenberg&#8482; electronic works

-provided that:

-</div>

-

-<div style='margin-left:0.7em;'>

-    <div style='text-indent:-0.7em'>

-        &bull; You pay a royalty fee of 20% of the gross profits you derive from

-        the use of Project Gutenberg&#8482; works calculated using the method

-        you already use to calculate your applicable taxes. The fee is owed

-        to the owner of the Project Gutenberg&#8482; trademark, but he has

-        agreed to donate royalties under this paragraph to the Project

-        Gutenberg Literary Archive Foundation. Royalty payments must be paid

-        within 60 days following each date on which you prepare (or are

-        legally required to prepare) your periodic tax returns. Royalty

-        payments should be clearly marked as such and sent to the Project

-        Gutenberg Literary Archive Foundation at the address specified in

-        Section 4, &#8220;Information about donations to the Project Gutenberg

-        Literary Archive Foundation.&#8221;

-    </div>

-

-    <div style='text-indent:-0.7em'>

-        &bull; You provide a full refund of any money paid by a user who notifies

-        you in writing (or by e-mail) within 30 days of receipt that s/he

-        does not agree to the terms of the full Project Gutenberg&#8482;

-        License. You must require such a user to return or destroy all

-        copies of the works possessed in a physical medium and discontinue

-        all use of and all access to other copies of Project Gutenberg&#8482;

-        works.

-    </div>

-

-    <div style='text-indent:-0.7em'>

-        &bull; You provide, in accordance with paragraph 1.F.3, a full refund of

-        any money paid for a work or a replacement copy, if a defect in the

-        electronic work is discovered and reported to you within 90 days of

-        receipt of the work.

-    </div>

-

-    <div style='text-indent:-0.7em'>

-        &bull; You comply with all other terms of this agreement for free

-        distribution of Project Gutenberg&#8482; works.

-    </div>

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.E.9. If you wish to charge a fee or distribute a Project

-Gutenberg&#8482; electronic work or group of works on different terms than

-are set forth in this agreement, you must obtain permission in writing

-from the Project Gutenberg Literary Archive Foundation, the manager of

-the Project Gutenberg&#8482; trademark. Contact the Foundation as set

-forth in Section 3 below.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.1. Project Gutenberg volunteers and employees expend considerable

-effort to identify, do copyright research on, transcribe and proofread

-works not protected by U.S. copyright law in creating the Project

-Gutenberg&#8482; collection. Despite these efforts, Project Gutenberg&#8482;

-electronic works, and the medium on which they may be stored, may

-contain &#8220;Defects,&#8221; such as, but not limited to, incomplete, inaccurate

-or corrupt data, transcription errors, a copyright or other

-intellectual property infringement, a defective or damaged disk or

-other medium, a computer virus, or computer codes that damage or

-cannot be read by your equipment.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the &#8220;Right

-of Replacement or Refund&#8221; described in paragraph 1.F.3, the Project

-Gutenberg Literary Archive Foundation, the owner of the Project

-Gutenberg&#8482; trademark, and any other party distributing a Project

-Gutenberg&#8482; electronic work under this agreement, disclaim all

-liability to you for damages, costs and expenses, including legal

-fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT

-LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE

-PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE

-TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE

-LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR

-INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH

-DAMAGE.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a

-defect in this electronic work within 90 days of receiving it, you can

-receive a refund of the money (if any) you paid for it by sending a

-written explanation to the person you received the work from. If you

-received the work on a physical medium, you must return the medium

-with your written explanation. The person or entity that provided you

-with the defective work may elect to provide a replacement copy in

-lieu of a refund. If you received the work electronically, the person

-or entity providing it to you may choose to give you a second

-opportunity to receive the work electronically in lieu of a refund. If

-the second copy is also defective, you may demand a refund in writing

-without further opportunities to fix the problem.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.4. Except for the limited right of replacement or refund set forth

-in paragraph 1.F.3, this work is provided to you &#8216;AS-IS&#8217;, WITH NO

-OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT

-LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.5. Some states do not allow disclaimers of certain implied

-warranties or the exclusion or limitation of certain types of

-damages. If any disclaimer or limitation set forth in this agreement

-violates the law of the state applicable to this agreement, the

-agreement shall be interpreted to make the maximum disclaimer or

-limitation permitted by the applicable state law. The invalidity or

-unenforceability of any provision of this agreement shall not void the

-remaining provisions.

-</div>

-

-<div style='display:block; margin:1em 0'>

-1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the

-trademark owner, any agent or employee of the Foundation, anyone

-providing copies of Project Gutenberg&#8482; electronic works in

-accordance with this agreement, and any volunteers associated with the

-production, promotion and distribution of Project Gutenberg&#8482;

-electronic works, harmless from all liability, costs and expenses,

-including legal fees, that arise directly or indirectly from any of

-the following which you do or cause to occur: (a) distribution of this

-or any Project Gutenberg&#8482; work, (b) alteration, modification, or

-additions or deletions to any Project Gutenberg&#8482; work, and (c) any

-Defect you cause.

-</div>

-

-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>

-Section 2. Information about the Mission of Project Gutenberg&#8482;

-</div>

-

-<div style='display:block; margin:1em 0'>

-Project Gutenberg&#8482; is synonymous with the free distribution of

-electronic works in formats readable by the widest variety of

-computers including obsolete, old, middle-aged and new computers. It

-exists because of the efforts of hundreds of volunteers and donations

-from people in all walks of life.

-</div>

-

-<div style='display:block; margin:1em 0'>

-Volunteers and financial support to provide volunteers with the

-assistance they need are critical to reaching Project Gutenberg&#8482;&#8217;s

-goals and ensuring that the Project Gutenberg&#8482; collection will

-remain freely available for generations to come. In 2001, the Project

-Gutenberg Literary Archive Foundation was created to provide a secure

-and permanent future for Project Gutenberg&#8482; and future

-generations. To learn more about the Project Gutenberg Literary

-Archive Foundation and how your efforts and donations can help, see

-Sections 3 and 4 and the Foundation information page at www.gutenberg.org.

-</div>

-

-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>

-Section 3. Information about the Project Gutenberg Literary Archive Foundation

-</div>

-

-<div style='display:block; margin:1em 0'>

-The Project Gutenberg Literary Archive Foundation is a non-profit

-501(c)(3) educational corporation organized under the laws of the

-state of Mississippi and granted tax exempt status by the Internal

-Revenue Service. The Foundation&#8217;s EIN or federal tax identification

-number is 64-6221541. Contributions to the Project Gutenberg Literary

-Archive Foundation are tax deductible to the full extent permitted by

-U.S. federal laws and your state&#8217;s laws.

-</div>

-

-<div style='display:block; margin:1em 0'>

-The Foundation&#8217;s business office is located at 809 North 1500 West,

-Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up

-to date contact information can be found at the Foundation&#8217;s website

-and official page at www.gutenberg.org/contact

-</div>

-

-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>

-Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation

-</div>

-

-<div style='display:block; margin:1em 0'>

-Project Gutenberg&#8482; depends upon and cannot survive without widespread

-public support and donations to carry out its mission of

-increasing the number of public domain and licensed works that can be

-freely distributed in machine-readable form accessible by the widest

-array of equipment including outdated equipment. Many small donations

-($1 to $5,000) are particularly important to maintaining tax exempt

-status with the IRS.

-</div>

-

-<div style='display:block; margin:1em 0'>

-The Foundation is committed to complying with the laws regulating

-charities and charitable donations in all 50 states of the United

-States. Compliance requirements are not uniform and it takes a

-considerable effort, much paperwork and many fees to meet and keep up

-with these requirements. We do not solicit donations in locations

-where we have not received written confirmation of compliance. To SEND

-DONATIONS or determine the status of compliance for any particular state

-visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>.

-</div>

-

-<div style='display:block; margin:1em 0'>

-While we cannot and do not solicit contributions from states where we

-have not met the solicitation requirements, we know of no prohibition

-against accepting unsolicited donations from donors in such states who

-approach us with offers to donate.

-</div>

-

-<div style='display:block; margin:1em 0'>

-International donations are gratefully accepted, but we cannot make

-any statements concerning tax treatment of donations received from

-outside the United States. U.S. laws alone swamp our small staff.

-</div>

-

-<div style='display:block; margin:1em 0'>

-Please check the Project Gutenberg web pages for current donation

-methods and addresses. Donations are accepted in a number of other

-ways including checks, online payments and credit card donations. To

-donate, please visit: www.gutenberg.org/donate

-</div>

-

-<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>

-Section 5. General Information About Project Gutenberg&#8482; electronic works

-</div>

-

-<div style='display:block; margin:1em 0'>

-Professor Michael S. Hart was the originator of the Project

-Gutenberg&#8482; concept of a library of electronic works that could be

-freely shared with anyone. For forty years, he produced and

-distributed Project Gutenberg&#8482; eBooks with only a loose network of

-volunteer support.

-</div>

-

-<div style='display:block; margin:1em 0'>

-Project Gutenberg&#8482; eBooks are often created from several printed

-editions, all of which are confirmed as not protected by copyright in

-the U.S. unless a copyright notice is included. Thus, we do not

-necessarily keep eBooks in compliance with any particular paper

-edition.

-</div>

-

-<div style='display:block; margin:1em 0'>

-Most people start at our website which has the main PG search

-facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>.

-</div>

-

-<div style='display:block; margin:1em 0'>

-This website includes information about Project Gutenberg&#8482;,

-including how to make donations to the Project Gutenberg Literary

-Archive Foundation, how to help produce our new eBooks, and how to

-subscribe to our email newsletter to hear about new eBooks.

-</div>

-

-</div>

-

-</body>

-</html>

+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=UTF-8" />
+    <meta http-equiv="Content-Style-Type" content="text/css" />
+    <title>
+      The Project Gutenberg eBook of A Monograph on Sleep and Dream: Their Physiology and Psychology, by Edward W. Cox.
+    </title>
+
+    <link rel="coverpage" href="images/cover.jpg" />
+
+<style type="text/css">
+
+a {
+    text-decoration: none;
+}
+
+body {
+    margin-left: 10%;
+    margin-right: 10%;
+}
+
+h1,h2 {
+    text-align: center;
+    clear: both;
+}
+
+h2.nobreak {
+    page-break-before: avoid;
+}
+
+hr.chap {
+    margin-top: 2em;
+    margin-bottom: 2em;
+    clear: both;
+    width: 65%;
+    margin-left: 17.5%;
+    margin-right: 17.5%;
+}
+
+div.chapter {
+    page-break-before: always;
+}
+
+p {
+    margin-top: 0.5em;
+    text-align: justify;
+    margin-bottom: 0.5em;
+    text-indent: 1em;
+}
+
+table {
+    margin: 1em auto 1em auto;
+    max-width: 40em;
+    border-collapse: collapse;
+}
+
+td {
+    padding-left: 2.25em;
+    padding-right: 0.25em;
+    vertical-align: top;
+    text-indent: -2em;
+}
+
+.tdc {
+    text-align: center;
+    padding-top: 0.75em;
+}
+
+.tdpg {
+    vertical-align: bottom;
+    text-align: right;
+    white-space: nowrap;
+}
+
+.blockquote {
+    margin: 1.5em 10%;
+}
+
+.footnotes {
+    margin-top: 1em;
+    border: dashed 1px;
+}
+
+.footnote {
+    margin-left: 10%;
+    margin-right: 10%;
+    font-size: 0.9em;
+}
+
+.footnote .label {
+    position: absolute;
+    right: 84%;
+    text-align: right;
+}
+
+.fnanchor {
+    vertical-align: super;
+    font-size: .8em;
+    text-decoration: none;
+}
+
+.larger {
+    font-size: 150%;
+}
+
+.pagenum {
+    position: absolute;
+    right: 4%;
+    font-size: smaller;
+    text-align: right;
+    font-style: normal;
+}
+
+.right {
+    text-align: right;
+}
+
+.smaller {
+    font-size: 80%;
+}
+
+.smcap {
+    font-variant: small-caps;
+    font-style: normal;
+}
+
+.titlepage {
+    text-align: center;
+    margin-top: 3em;
+    text-indent: 0em;
+}
+
+@media handheld {
+
+.blockquote {
+    margin: 1.5em 5%;
+}
+}
+    </style>
+  </head>
+<body>
+<div>*** START OF THE PROJECT GUTENBERG EBOOK 64610 ***</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>*** END OF THE PROJECT GUTENBERG EBOOK 64610 ***</div>
+</body>
+</html>
diff --git a/old/64610-0.txt b/old/64610-0.txt
new file mode 100644
index 0000000..a9fdbef
--- /dev/null
+++ b/old/64610-0.txt
@@ -0,0 +1,2525 @@
+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 ***
+
+Updated editions will replace the previous one--the old editions will
+be renamed.
+
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the
+United States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg-tm electronic works to protect the PROJECT GUTENBERG-tm
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for an eBook, except by following
+the terms of the trademark license, including paying royalties for use
+of the Project Gutenberg trademark. If you do not charge anything for
+copies of this eBook, complying with the trademark license is very
+easy. You may use this eBook for nearly any purpose such as creation
+of derivative works, reports, performances and research. Project
+Gutenberg eBooks may be modified and printed and given away--you may
+do practically ANYTHING in the United States with eBooks not protected
+by U.S. copyright law. Redistribution is subject to the trademark
+license, especially commercial redistribution.
+
+START: FULL LICENSE
+
+THE FULL PROJECT GUTENBERG LICENSE
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK
+
+To protect the Project Gutenberg-tm mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase "Project
+Gutenberg"), you agree to comply with all the terms of the Full
+Project Gutenberg-tm License available with this file or online at
+www.gutenberg.org/license.
+
+Section 1. General Terms of Use and Redistributing Project
+Gutenberg-tm electronic works
+
+1.A. By reading or using any part of this Project Gutenberg-tm
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg-tm electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg-tm electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the
+person or entity to whom you paid the fee as set forth in paragraph
+1.E.8.
+
+1.B. "Project Gutenberg" is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg-tm electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg-tm electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg-tm
+electronic works. See paragraph 1.E below.
+
+1.C. The Project Gutenberg Literary Archive Foundation ("the
+Foundation" or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg-tm electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg-tm mission of promoting
+free access to electronic works by freely sharing Project Gutenberg-tm
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg-tm name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg-tm License when
+you share it without charge with others.
+
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg-tm work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country other than the United States.
+
+1.E. Unless you have removed all references to Project Gutenberg:
+
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg-tm License must appear
+prominently whenever any copy of a Project Gutenberg-tm work (any work
+on which the phrase "Project Gutenberg" appears, or with which the
+phrase "Project Gutenberg" is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+
+  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.
+
+1.E.2. If an individual Project Gutenberg-tm electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase "Project
+Gutenberg" associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg-tm
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+
+1.E.3. If an individual Project Gutenberg-tm electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg-tm License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg-tm
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg-tm.
+
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg-tm License.
+
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg-tm work in a format
+other than "Plain Vanilla ASCII" or other format used in the official
+version posted on the official Project Gutenberg-tm website
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original "Plain
+Vanilla ASCII" or other form. Any alternate format must include the
+full Project Gutenberg-tm License as specified in paragraph 1.E.1.
+
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg-tm works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg-tm electronic works
+provided that:
+
+* You pay a royalty fee of 20% of the gross profits you derive from
+  the use of Project Gutenberg-tm works calculated using the method
+  you already use to calculate your applicable taxes. The fee is owed
+  to the owner of the Project Gutenberg-tm trademark, but he has
+  agreed to donate royalties under this paragraph to the Project
+  Gutenberg Literary Archive Foundation. Royalty payments must be paid
+  within 60 days following each date on which you prepare (or are
+  legally required to prepare) your periodic tax returns. Royalty
+  payments should be clearly marked as such and sent to the Project
+  Gutenberg Literary Archive Foundation at the address specified in
+  Section 4, "Information about donations to the Project Gutenberg
+  Literary Archive Foundation."
+
+* You provide a full refund of any money paid by a user who notifies
+  you in writing (or by e-mail) within 30 days of receipt that s/he
+  does not agree to the terms of the full Project Gutenberg-tm
+  License. You must require such a user to return or destroy all
+  copies of the works possessed in a physical medium and discontinue
+  all use of and all access to other copies of Project Gutenberg-tm
+  works.
+
+* You provide, in accordance with paragraph 1.F.3, a full refund of
+  any money paid for a work or a replacement copy, if a defect in the
+  electronic work is discovered and reported to you within 90 days of
+  receipt of the work.
+
+* You comply with all other terms of this agreement for free
+  distribution of Project Gutenberg-tm works.
+
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg-tm electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from the Project Gutenberg Literary Archive Foundation, the manager of
+the Project Gutenberg-tm trademark. Contact the Foundation as set
+forth in Section 3 below.
+
+1.F.
+
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg-tm collection. Despite these efforts, Project Gutenberg-tm
+electronic works, and the medium on which they may be stored, may
+contain "Defects," such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the "Right
+of Replacement or Refund" described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg-tm trademark, and any other party distributing a Project
+Gutenberg-tm electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you 'AS-IS', WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg-tm electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg-tm
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg-tm work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg-tm work, and (c) any
+Defect you cause.
+
+Section 2. Information about the Mission of Project Gutenberg-tm
+
+Project Gutenberg-tm is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg-tm's
+goals and ensuring that the Project Gutenberg-tm collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg-tm and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at
+www.gutenberg.org
+
+Section 3. Information about the Project Gutenberg Literary
+Archive Foundation
+
+The Project Gutenberg Literary Archive Foundation is a non-profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation's EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state's laws.
+
+The Foundation's business office is located at 809 North 1500 West,
+Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
+to date contact information can be found at the Foundation's website
+and official page at www.gutenberg.org/contact
+
+Section 4. Information about Donations to the Project Gutenberg
+Literary Archive Foundation
+
+Project Gutenberg-tm depends upon and cannot survive without
+widespread public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine-readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular
+state visit www.gutenberg.org/donate
+
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+
+Please check the Project Gutenberg web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+
+Section 5. General Information About Project Gutenberg-tm electronic works
+
+Professor Michael S. Hart was the originator of the Project
+Gutenberg-tm concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg-tm eBooks with only a loose network of
+volunteer support.
+
+Project Gutenberg-tm eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+
+Most people start at our website which has the main PG search
+facility: www.gutenberg.org
+
+This website includes information about Project Gutenberg-tm,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
diff --git a/64610-0.zip b/old/64610-0.zip
index cd08e4b..cd08e4b 100644
--- a/64610-0.zip
+++ b/old/64610-0.zip
diff --git a/64610-h.zip b/old/64610-h.zip
index b8da18c..b8da18c 100644
--- a/64610-h.zip
+++ b/old/64610-h.zip
diff --git a/old/64610-h/64610-h.htm b/old/64610-h/64610-h.htm
new file mode 100644
index 0000000..63d2477
--- /dev/null
+++ b/old/64610-h/64610-h.htm
@@ -0,0 +1,3621 @@
+<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Strict//EN"
+    "http://www.w3.org/TR/xhtml1/DTD/xhtml1-strict.dtd">
+<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en" lang="en">
+  <head>
+    <meta http-equiv="Content-Type" content="text/html;charset=utf-8" />
+    <meta http-equiv="Content-Style-Type" content="text/css" />
+    <title>
+      The Project Gutenberg eBook of A Monograph on Sleep and Dream: Their Physiology and Psychology, by Edward W. Cox.
+    </title>
+
+    <link rel="coverpage" href="images/cover.jpg" />
+
+<style type="text/css">
+
+a {
+    text-decoration: none;
+}
+
+body {
+    margin-left: 10%;
+    margin-right: 10%;
+}
+
+h1,h2 {
+    text-align: center;
+    clear: both;
+}
+
+h2.nobreak {
+    page-break-before: avoid;
+}
+
+hr.chap {
+    margin-top: 2em;
+    margin-bottom: 2em;
+    clear: both;
+    width: 65%;
+    margin-left: 17.5%;
+    margin-right: 17.5%;
+}
+
+div.chapter {
+    page-break-before: always;
+}
+
+p {
+    margin-top: 0.5em;
+    text-align: justify;
+    margin-bottom: 0.5em;
+    text-indent: 1em;
+}
+
+table {
+    margin: 1em auto 1em auto;
+    max-width: 40em;
+    border-collapse: collapse;
+}
+
+td {
+    padding-left: 2.25em;
+    padding-right: 0.25em;
+    vertical-align: top;
+    text-indent: -2em;
+}
+
+.tdc {
+    text-align: center;
+    padding-top: 0.75em;
+}
+
+.tdpg {
+    vertical-align: bottom;
+    text-align: right;
+    white-space: nowrap;
+}
+
+.blockquote {
+    margin: 1.5em 10%;
+}
+
+.footnotes {
+    margin-top: 1em;
+    border: dashed 1px;
+}
+
+.footnote {
+    margin-left: 10%;
+    margin-right: 10%;
+    font-size: 0.9em;
+}
+
+.footnote .label {
+    position: absolute;
+    right: 84%;
+    text-align: right;
+}
+
+.fnanchor {
+    vertical-align: super;
+    font-size: .8em;
+    text-decoration: none;
+}
+
+.larger {
+    font-size: 150%;
+}
+
+.pagenum {
+    position: absolute;
+    right: 4%;
+    font-size: smaller;
+    text-align: right;
+    font-style: normal;
+}
+
+.right {
+    text-align: right;
+}
+
+.smaller {
+    font-size: 80%;
+}
+
+.smcap {
+    font-variant: small-caps;
+    font-style: normal;
+}
+
+.titlepage {
+    text-align: center;
+    margin-top: 3em;
+    text-indent: 0em;
+}
+
+@media handheld {
+
+.blockquote {
+    margin: 1.5em 5%;
+}
+}
+    </style>
+  </head>
+<body>
+
+<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>
+<div style='text-align:left'>
+
+<div style='display:block; margin:1em 0'>
+Updated editions will replace the previous one&#8212;the old editions will
+be renamed.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Creating the works from print editions not protected by U.S. copyright
+law means that no one owns a United States copyright in these works,
+so the Foundation (and you!) can copy and distribute it in the United
+States without permission and without paying copyright
+royalties. Special rules, set forth in the General Terms of Use part
+of this license, apply to copying and distributing Project
+Gutenberg&#8482; electronic works to protect the PROJECT GUTENBERG&#8482;
+concept and trademark. Project Gutenberg is a registered trademark,
+and may not be used if you charge for an eBook, except by following
+the terms of the trademark license, including paying royalties for use
+of the Project Gutenberg trademark. If you do not charge anything for
+copies of this eBook, complying with the trademark license is very
+easy. You may use this eBook for nearly any purpose such as creation
+of derivative works, reports, performances and research. Project
+Gutenberg eBooks may be modified and printed and given away--you may
+do practically ANYTHING in the United States with eBooks not protected
+by U.S. copyright law. Redistribution is subject to the trademark
+license, especially commercial redistribution.
+</div>
+
+<div style='margin:0.83em 0; font-size:1.1em; text-align:center'>START: FULL LICENSE<br />
+<span style='font-size:smaller'>THE FULL PROJECT GUTENBERG LICENSE<br />
+PLEASE READ THIS BEFORE YOU DISTRIBUTE OR USE THIS WORK</span>
+</div>
+
+<div style='display:block; margin:1em 0'>
+To protect the Project Gutenberg&#8482; mission of promoting the free
+distribution of electronic works, by using or distributing this work
+(or any other work associated in any way with the phrase &#8220;Project
+Gutenberg&#8221;), you agree to comply with all the terms of the Full
+Project Gutenberg&#8482; License available with this file or online at
+www.gutenberg.org/license.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 1. General Terms of Use and Redistributing Project Gutenberg&#8482; electronic works
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.A. By reading or using any part of this Project Gutenberg&#8482;
+electronic work, you indicate that you have read, understand, agree to
+and accept all the terms of this license and intellectual property
+(trademark/copyright) agreement. If you do not agree to abide by all
+the terms of this agreement, you must cease using and return or
+destroy all copies of Project Gutenberg&#8482; electronic works in your
+possession. If you paid a fee for obtaining a copy of or access to a
+Project Gutenberg&#8482; electronic work and you do not agree to be bound
+by the terms of this agreement, you may obtain a refund from the person
+or entity to whom you paid the fee as set forth in paragraph 1.E.8.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.B. &#8220;Project Gutenberg&#8221; is a registered trademark. It may only be
+used on or associated in any way with an electronic work by people who
+agree to be bound by the terms of this agreement. There are a few
+things that you can do with most Project Gutenberg&#8482; electronic works
+even without complying with the full terms of this agreement. See
+paragraph 1.C below. There are a lot of things you can do with Project
+Gutenberg&#8482; electronic works if you follow the terms of this
+agreement and help preserve free future access to Project Gutenberg&#8482;
+electronic works. See paragraph 1.E below.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.C. The Project Gutenberg Literary Archive Foundation (&#8220;the
+Foundation&#8221; or PGLAF), owns a compilation copyright in the collection
+of Project Gutenberg&#8482; electronic works. Nearly all the individual
+works in the collection are in the public domain in the United
+States. If an individual work is unprotected by copyright law in the
+United States and you are located in the United States, we do not
+claim a right to prevent you from copying, distributing, performing,
+displaying or creating derivative works based on the work as long as
+all references to Project Gutenberg are removed. Of course, we hope
+that you will support the Project Gutenberg&#8482; mission of promoting
+free access to electronic works by freely sharing Project Gutenberg&#8482;
+works in compliance with the terms of this agreement for keeping the
+Project Gutenberg&#8482; name associated with the work. You can easily
+comply with the terms of this agreement by keeping this work in the
+same format with its attached full Project Gutenberg&#8482; License when
+you share it without charge with others.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.D. The copyright laws of the place where you are located also govern
+what you can do with this work. Copyright laws in most countries are
+in a constant state of change. If you are outside the United States,
+check the laws of your country in addition to the terms of this
+agreement before downloading, copying, displaying, performing,
+distributing or creating derivative works based on this work or any
+other Project Gutenberg&#8482; work. The Foundation makes no
+representations concerning the copyright status of any work in any
+country other than the United States.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E. Unless you have removed all references to Project Gutenberg:
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.1. The following sentence, with active links to, or other
+immediate access to, the full Project Gutenberg&#8482; License must appear
+prominently whenever any copy of a Project Gutenberg&#8482; work (any work
+on which the phrase &#8220;Project Gutenberg&#8221; appears, or with which the
+phrase &#8220;Project Gutenberg&#8221; is associated) is accessed, displayed,
+performed, viewed, copied or distributed:
+</div>
+
+<blockquote>
+  <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>
+</blockquote>
+
+<div style='display:block; margin:1em 0'>
+1.E.2. If an individual Project Gutenberg&#8482; electronic work is
+derived from texts not protected by U.S. copyright law (does not
+contain a notice indicating that it is posted with permission of the
+copyright holder), the work can be copied and distributed to anyone in
+the United States without paying any fees or charges. If you are
+redistributing or providing access to a work with the phrase &#8220;Project
+Gutenberg&#8221; associated with or appearing on the work, you must comply
+either with the requirements of paragraphs 1.E.1 through 1.E.7 or
+obtain permission for the use of the work and the Project Gutenberg&#8482;
+trademark as set forth in paragraphs 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.3. If an individual Project Gutenberg&#8482; electronic work is posted
+with the permission of the copyright holder, your use and distribution
+must comply with both paragraphs 1.E.1 through 1.E.7 and any
+additional terms imposed by the copyright holder. Additional terms
+will be linked to the Project Gutenberg&#8482; License for all works
+posted with the permission of the copyright holder found at the
+beginning of this work.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.4. Do not unlink or detach or remove the full Project Gutenberg&#8482;
+License terms from this work, or any files containing a part of this
+work or any other work associated with Project Gutenberg&#8482;.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.5. Do not copy, display, perform, distribute or redistribute this
+electronic work, or any part of this electronic work, without
+prominently displaying the sentence set forth in paragraph 1.E.1 with
+active links or immediate access to the full terms of the Project
+Gutenberg&#8482; License.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.6. You may convert to and distribute this work in any binary,
+compressed, marked up, nonproprietary or proprietary form, including
+any word processing or hypertext form. However, if you provide access
+to or distribute copies of a Project Gutenberg&#8482; work in a format
+other than &#8220;Plain Vanilla ASCII&#8221; or other format used in the official
+version posted on the official Project Gutenberg&#8482; website
+(www.gutenberg.org), you must, at no additional cost, fee or expense
+to the user, provide a copy, a means of exporting a copy, or a means
+of obtaining a copy upon request, of the work in its original &#8220;Plain
+Vanilla ASCII&#8221; or other form. Any alternate format must include the
+full Project Gutenberg&#8482; License as specified in paragraph 1.E.1.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.7. Do not charge a fee for access to, viewing, displaying,
+performing, copying or distributing any Project Gutenberg&#8482; works
+unless you comply with paragraph 1.E.8 or 1.E.9.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.8. You may charge a reasonable fee for copies of or providing
+access to or distributing Project Gutenberg&#8482; electronic works
+provided that:
+</div>
+
+<div style='margin-left:0.7em;'>
+    <div style='text-indent:-0.7em'>
+        &bull; You pay a royalty fee of 20% of the gross profits you derive from
+        the use of Project Gutenberg&#8482; works calculated using the method
+        you already use to calculate your applicable taxes. The fee is owed
+        to the owner of the Project Gutenberg&#8482; trademark, but he has
+        agreed to donate royalties under this paragraph to the Project
+        Gutenberg Literary Archive Foundation. Royalty payments must be paid
+        within 60 days following each date on which you prepare (or are
+        legally required to prepare) your periodic tax returns. Royalty
+        payments should be clearly marked as such and sent to the Project
+        Gutenberg Literary Archive Foundation at the address specified in
+        Section 4, &#8220;Information about donations to the Project Gutenberg
+        Literary Archive Foundation.&#8221;
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &bull; You provide a full refund of any money paid by a user who notifies
+        you in writing (or by e-mail) within 30 days of receipt that s/he
+        does not agree to the terms of the full Project Gutenberg&#8482;
+        License. You must require such a user to return or destroy all
+        copies of the works possessed in a physical medium and discontinue
+        all use of and all access to other copies of Project Gutenberg&#8482;
+        works.
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &bull; You provide, in accordance with paragraph 1.F.3, a full refund of
+        any money paid for a work or a replacement copy, if a defect in the
+        electronic work is discovered and reported to you within 90 days of
+        receipt of the work.
+    </div>
+
+    <div style='text-indent:-0.7em'>
+        &bull; You comply with all other terms of this agreement for free
+        distribution of Project Gutenberg&#8482; works.
+    </div>
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.E.9. If you wish to charge a fee or distribute a Project
+Gutenberg&#8482; electronic work or group of works on different terms than
+are set forth in this agreement, you must obtain permission in writing
+from the Project Gutenberg Literary Archive Foundation, the manager of
+the Project Gutenberg&#8482; trademark. Contact the Foundation as set
+forth in Section 3 below.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.1. Project Gutenberg volunteers and employees expend considerable
+effort to identify, do copyright research on, transcribe and proofread
+works not protected by U.S. copyright law in creating the Project
+Gutenberg&#8482; collection. Despite these efforts, Project Gutenberg&#8482;
+electronic works, and the medium on which they may be stored, may
+contain &#8220;Defects,&#8221; such as, but not limited to, incomplete, inaccurate
+or corrupt data, transcription errors, a copyright or other
+intellectual property infringement, a defective or damaged disk or
+other medium, a computer virus, or computer codes that damage or
+cannot be read by your equipment.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.2. LIMITED WARRANTY, DISCLAIMER OF DAMAGES - Except for the &#8220;Right
+of Replacement or Refund&#8221; described in paragraph 1.F.3, the Project
+Gutenberg Literary Archive Foundation, the owner of the Project
+Gutenberg&#8482; trademark, and any other party distributing a Project
+Gutenberg&#8482; electronic work under this agreement, disclaim all
+liability to you for damages, costs and expenses, including legal
+fees. YOU AGREE THAT YOU HAVE NO REMEDIES FOR NEGLIGENCE, STRICT
+LIABILITY, BREACH OF WARRANTY OR BREACH OF CONTRACT EXCEPT THOSE
+PROVIDED IN PARAGRAPH 1.F.3. YOU AGREE THAT THE FOUNDATION, THE
+TRADEMARK OWNER, AND ANY DISTRIBUTOR UNDER THIS AGREEMENT WILL NOT BE
+LIABLE TO YOU FOR ACTUAL, DIRECT, INDIRECT, CONSEQUENTIAL, PUNITIVE OR
+INCIDENTAL DAMAGES EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH
+DAMAGE.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.3. LIMITED RIGHT OF REPLACEMENT OR REFUND - If you discover a
+defect in this electronic work within 90 days of receiving it, you can
+receive a refund of the money (if any) you paid for it by sending a
+written explanation to the person you received the work from. If you
+received the work on a physical medium, you must return the medium
+with your written explanation. The person or entity that provided you
+with the defective work may elect to provide a replacement copy in
+lieu of a refund. If you received the work electronically, the person
+or entity providing it to you may choose to give you a second
+opportunity to receive the work electronically in lieu of a refund. If
+the second copy is also defective, you may demand a refund in writing
+without further opportunities to fix the problem.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.4. Except for the limited right of replacement or refund set forth
+in paragraph 1.F.3, this work is provided to you &#8216;AS-IS&#8217;, WITH NO
+OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, INCLUDING BUT NOT
+LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR ANY PURPOSE.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.5. Some states do not allow disclaimers of certain implied
+warranties or the exclusion or limitation of certain types of
+damages. If any disclaimer or limitation set forth in this agreement
+violates the law of the state applicable to this agreement, the
+agreement shall be interpreted to make the maximum disclaimer or
+limitation permitted by the applicable state law. The invalidity or
+unenforceability of any provision of this agreement shall not void the
+remaining provisions.
+</div>
+
+<div style='display:block; margin:1em 0'>
+1.F.6. INDEMNITY - You agree to indemnify and hold the Foundation, the
+trademark owner, any agent or employee of the Foundation, anyone
+providing copies of Project Gutenberg&#8482; electronic works in
+accordance with this agreement, and any volunteers associated with the
+production, promotion and distribution of Project Gutenberg&#8482;
+electronic works, harmless from all liability, costs and expenses,
+including legal fees, that arise directly or indirectly from any of
+the following which you do or cause to occur: (a) distribution of this
+or any Project Gutenberg&#8482; work, (b) alteration, modification, or
+additions or deletions to any Project Gutenberg&#8482; work, and (c) any
+Defect you cause.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 2. Information about the Mission of Project Gutenberg&#8482;
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; is synonymous with the free distribution of
+electronic works in formats readable by the widest variety of
+computers including obsolete, old, middle-aged and new computers. It
+exists because of the efforts of hundreds of volunteers and donations
+from people in all walks of life.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Volunteers and financial support to provide volunteers with the
+assistance they need are critical to reaching Project Gutenberg&#8482;&#8217;s
+goals and ensuring that the Project Gutenberg&#8482; collection will
+remain freely available for generations to come. In 2001, the Project
+Gutenberg Literary Archive Foundation was created to provide a secure
+and permanent future for Project Gutenberg&#8482; and future
+generations. To learn more about the Project Gutenberg Literary
+Archive Foundation and how your efforts and donations can help, see
+Sections 3 and 4 and the Foundation information page at www.gutenberg.org.
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 3. Information about the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Project Gutenberg Literary Archive Foundation is a non-profit
+501(c)(3) educational corporation organized under the laws of the
+state of Mississippi and granted tax exempt status by the Internal
+Revenue Service. The Foundation&#8217;s EIN or federal tax identification
+number is 64-6221541. Contributions to the Project Gutenberg Literary
+Archive Foundation are tax deductible to the full extent permitted by
+U.S. federal laws and your state&#8217;s laws.
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Foundation&#8217;s business office is located at 809 North 1500 West,
+Salt Lake City, UT 84116, (801) 596-1887. Email contact links and up
+to date contact information can be found at the Foundation&#8217;s website
+and official page at www.gutenberg.org/contact
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 4. Information about Donations to the Project Gutenberg Literary Archive Foundation
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; depends upon and cannot survive without widespread
+public support and donations to carry out its mission of
+increasing the number of public domain and licensed works that can be
+freely distributed in machine-readable form accessible by the widest
+array of equipment including outdated equipment. Many small donations
+($1 to $5,000) are particularly important to maintaining tax exempt
+status with the IRS.
+</div>
+
+<div style='display:block; margin:1em 0'>
+The Foundation is committed to complying with the laws regulating
+charities and charitable donations in all 50 states of the United
+States. Compliance requirements are not uniform and it takes a
+considerable effort, much paperwork and many fees to meet and keep up
+with these requirements. We do not solicit donations in locations
+where we have not received written confirmation of compliance. To SEND
+DONATIONS or determine the status of compliance for any particular state
+visit <a href="https://www.gutenberg.org/donate/">www.gutenberg.org/donate</a>.
+</div>
+
+<div style='display:block; margin:1em 0'>
+While we cannot and do not solicit contributions from states where we
+have not met the solicitation requirements, we know of no prohibition
+against accepting unsolicited donations from donors in such states who
+approach us with offers to donate.
+</div>
+
+<div style='display:block; margin:1em 0'>
+International donations are gratefully accepted, but we cannot make
+any statements concerning tax treatment of donations received from
+outside the United States. U.S. laws alone swamp our small staff.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Please check the Project Gutenberg web pages for current donation
+methods and addresses. Donations are accepted in a number of other
+ways including checks, online payments and credit card donations. To
+donate, please visit: www.gutenberg.org/donate
+</div>
+
+<div style='display:block; font-size:1.1em; margin:1em 0; font-weight:bold'>
+Section 5. General Information About Project Gutenberg&#8482; electronic works
+</div>
+
+<div style='display:block; margin:1em 0'>
+Professor Michael S. Hart was the originator of the Project
+Gutenberg&#8482; concept of a library of electronic works that could be
+freely shared with anyone. For forty years, he produced and
+distributed Project Gutenberg&#8482; eBooks with only a loose network of
+volunteer support.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Project Gutenberg&#8482; eBooks are often created from several printed
+editions, all of which are confirmed as not protected by copyright in
+the U.S. unless a copyright notice is included. Thus, we do not
+necessarily keep eBooks in compliance with any particular paper
+edition.
+</div>
+
+<div style='display:block; margin:1em 0'>
+Most people start at our website which has the main PG search
+facility: <a href="https://www.gutenberg.org">www.gutenberg.org</a>.
+</div>
+
+<div style='display:block; margin:1em 0'>
+This website includes information about Project Gutenberg&#8482;,
+including how to make donations to the Project Gutenberg Literary
+Archive Foundation, how to help produce our new eBooks, and how to
+subscribe to our email newsletter to hear about new eBooks.
+</div>
+
+</div>
+
+</body>
+</html>
diff --git a/old/64610-h/images/cover.jpg b/old/64610-h/images/cover.jpg
new file mode 100644
index 0000000..967320c
--- /dev/null
+++ b/old/64610-h/images/cover.jpg