times be produced by a present impression suffered by one of our senses, half awakened—a contact, the way we are lying, and the condition of the organic functions being thus the causes or occasions of dreams. The incoherence of dreams seems no more mysterious in these theories, and is explained as the result of two causes—the slumber of the "reflecting" faculties, judgment, reason, the will, the exercise of choice and control; and, secondly, the unrestricted reign of imagination and the association of ideas. Our faith in the reality of the things dreamed is accounted for by the mechanical play of the images, the law being set up that every image that is not opposed by stronger images appears to us a real object. The problem, therefore, resolves itself: the senses being asleep, the images that arise within us are not contradicted by normal sensations, and that is why we take them for realities. Further, our reflective faculties, being likewise dormant, can not contradict the images, in the absence of sensations, reasonings, or recollections. Hence a credence, as absolute as unreasonable. We purpose to show that there is something artificial and prejudiced in the classical theory of opposition between dreams and waking, which assigns illusion, confusion, and incoherence to the former, and solid and permanent reality to the latter, and that the difference between them is not so clean cut.
Most persons in talking of this subject say that they are sure of the reality of things when awake because their different senses concur in attesting it. They see a tree, and satisfy themselves that it is a tree by going up and touching it. They smell a rose, and go find the rose, look at it and handle it; while in dreams we are not able to apply these supplementary tests. The distinction is imaginary, for our senses likewise seem to support one another in dreams. We dream not only that we see an object, but also that we feel and hear it. When I dream of meeting a friend, I believe that I see him and shake hands with him and hear him speak. There is, therefore, a complete identity of the two conditions as to this point, and the thing that appears to me in a dream is a "bundle of sensations," visual, tactile, auditive, muscular, and often olfactory, just as it appears to me when awake.
We are told of another difference. When awake, we find others agreeing with us in recognizing the reality of things. I see a tree, and so do those with me; I show it to them, and they look at it; I feel of it, and they touch it; I hear the rustling of the leaves, and so do they. Our perceptions in practical life are thus tested by comparison with those of others, whereas in our dreams we have our solitary and fanciful visions all within ourselves, with none to participate in our perceptions of them.
This supposed contrast is no more real than the former one.
