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diff --git a/old/64610-h/64610-h.htm b/old/64610-h/64610-h.htm deleted file mode 100644 index 63d2477..0000000 --- a/old/64610-h/64610-h.htm +++ /dev/null @@ -1,3621 +0,0 @@ -<!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,” &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, & 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—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. 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