Illusions by James Sully (story reading txt) 📕

waking experiences than could be supposed on a superficial view. The materials of our dreams are seen, when closely examined, to be drawn from our waking experience. Our waking consciousness acts in numberless ways on our dreams, and these again in unsuspected ways influence our waking mental life.[71] Not only so, it is found that the quaint chaotic play of images in dreams illustrates mental processes and laws which are distinctly observable in waking thought. Thus, for example, the apparent objective reality of these visions has been accounted for, without the need of resorting to any supernatural agency, in the light of a vast assemblage of facts gathered from the by-ways, so to speak, of waking mental life. I need hardly add that I refer to the illusions of sense dealt with in the foregoing chapters.

Dreams are to a large extent the semblance of external perceptions. Other psychical phenomena, as self-reflection, emotional activity, and so on, appear in dream-life, but they do so in close connection with these quasi-perceptions. The name "vision," given by old writers to dreams, sufficiently points out this close affinity of the mental phenomena to sense-perception; and so far as science is concerned, they must be regarded as a peculiar variety of sense-illusion. Hence the appropriateness of studying them in close connection with the illusions of perception of the waking state. Though marked off by the presence of very exceptional physiological conditions, they are largely intelligible by help of these physiological and psychological principles which we have just been considering.

The State of Sleep.

The physiological explanation of dreams must, it is plain, set out with an account of the condition of the organism known as sleep. While there is here much that is uncertain, there are some things which are fairly well known. Recent physiological observation has gone to prove that during sleep all the activities of the organism are appreciably lowered. Thus, for example, according to Testa, the pulse falls by about one-fifth. This lowering of the organic functions appears, under ordinary circumstances, to increase towards midnight, after which there is a gradual rising.

The nervous system shares in this general depression of the vital activities. The circulation being slower, the process of reparation and nutrition of the nerves is retarded, and so their degree of excitability diminished. This is clearly seen in the condition of the peripheral regions of the nervous system, including the sense-organs, which appear to be but very slightly acted on by their customary stimuli.

The nervous centres must participate in this lethargy of the system. In other words, the activity of the central substance is lowered, and the result of this is plainly seen in what is usually thought of as the characteristic feature of sleep, namely, a transition from vigorous mental activity or intense and clear consciousness, to comparative inactivity or faint and obscure consciousness. The cause of this condition of the centres is supposed to be the same as that of the torpidity of all the other organs in sleep, namely, the retardation of the circulation. But, though there is no doubt as to this, the question of the proximate physiological conditions of sleep is still far from being settled. Whether during sleep the blood-vessels of the brain are fuller or less full than during waking, is still a moot point. Also the qualitative condition of the blood in the cerebral vessels is still a matter of discussion.[72]

Since the effect of sleep is to lower central activity, the question naturally occurs whether the nervous centres are ever rendered inactive to such an extent as to interrupt the continuity of our conscious life. This question has been discussed from the point of view of the metaphysician, of the psychologist, and of the physiologist, and in no case is perfect unanimity to be found. The metaphysical question, whether the soul as a spiritual substance is capable of being wholly inactive, or whether it is not in what seem the moments of profoundest unconsciousness partially awake—the question so warmly discussed by the Cartesians, Leibnitz, etc.—need not detain us here.

Of more interest to us are the psychological and the physiological discussions. The former seeks to settle the question by help of introspection and memory. On the one side, it is urged against the theory of unbroken mental activity, that we remember so little of the lowered consciousness of sleep.[73] To this it is replied that our forgetfulness of the contents of dream-consciousness, even if this were unbroken, would be fully accounted for by the great dissimilarity between dreaming and waking mental life. It is urged, moreover, on this side that a sudden rousing of a man from sleep always discovers him in the act of dreaming, and that this goes to prove the uniform connection of dreaming and sleeping. This argument, again, may be met by the assertion that our sense of the duration of our dreams is found to be grossly erroneous; that, owing to the rapid succession of the images, the realization of which would involve a long duration, we enormously exaggerate the length of dreams in retrospection.[74] From this it is argued that the dream which is recalled on our being suddenly awakened may have had its whole course during the transition state of waking.

Again, the fact that a man may resolve, on going to sleep, to wake at a certain hour, has often been cited in proof of the persistence of a degree of mental activity even in perfectly sound sleep. The force of this consideration, however, has been explained away by saying that the anticipation of rising at an unusual hour necessarily produces a slight amount of mental disquietude, which is quite sufficient to prevent sound sleep, and therefore to expose the sleeper to the rousing action of faint external stimuli.

While the purely psychological method is thus wholly inadequate to solve the question, physiological reasoning appears also to be not perfectly conclusive. Many physiologists, not unnaturally desirous of upsetting what they regard as a gratuitous metaphysical hypothesis, have pronounced in favour of an absolutely dreamless or unconscious sleep. From the physiological point of view, there is no mystery in a totally suspended mental activity. On the other hand, there is much to be said on the opposite side, and perhaps it may be contended that the purely physiological evidence rather points to the conclusion that central activity, however diminished during sleep, always retains a minimum degree of intensity. At least, one would be disposed to argue in this way from the analogy of the condition of the other functions of the organism during sleep. Possibly this modicum of positive evidence may more than outweigh any slight presumption against the doctrine of unbroken mental activity drawn from the negative circumstance that we remember so little of our dream-life.[75]

Such being the state of physiological knowledge respecting the immediate conditions of sleep, we cannot look for any certain information on the nature of that residual mode of cerebral activity which manifests itself subjectively in dreams. It is evident, indeed, that this question can only be fully answered when the condition of the brain as a whole during sleep is understood. Meanwhile we must be content with vague hypotheses.

It may be said, for one thing, that during sleep the nervous substance as a whole is less irritable than during waking hours. That is to say, a greater amount of stimulus is needed to produce any conscious result.[76] This appears plainly enough in the case of the peripheral sense-organs. Although these are not, as it is often supposed, wholly inactive during sleep, they certainly require a more potent external stimulus to rouse them to action. And what applies to the peripheral regions applies to the centres. In truth, it is clearly impossible to distinguish between the diminished irritability of the peripheral and that of the central structures.

At first sight it seems contradictory to the above to say that stimuli which have little effect on the centres of consciousness during waking life produce an appreciable result in sleep. Nevertheless, it will be found that this is the case. Thus organic processes which scarcely make themselves known to the mind in a waking state, may be shown to be the originators of many of our dreams. This fact can only be explained on the physical side by saying that the special cerebral activities engaged in an act of attention are greatly liberated during sleep by the comparative quiescence of the external senses. These activities, by co-operating with the faint results of the stimuli coming from the internal organs, serve very materially to increase their effect.

Finally, it is to be observed that, while the centres thus respond with diminished energy to peripheral stimuli, external and internal, they undergo a direct, or "automatic," mode of excitation, being roused into activity independently of an incoming nervous impulse. This automatic stimulation has been plausibly referred to the action of the products of decomposition accumulating in the cerebral blood-vessels.[77] It is possible that there is something in the nature of this stimulation to account for the force and vividness of its conscious results, that is to say, of dreams.

The Dream State.

Let us now turn to the psychic side of these conditions, that is to say, to the general character of the mental states known as dreams. It is plain that the closing of the avenues of the external senses, which is the accompaniment of sleep, will make an immense difference in the mental events of the time. Instead of drawing its knowledge from without, noting its bearings in relation to the environment, the mind will now be given over to the play of internal imagination. The activity of fancy will, it is plain, be unrestricted by collision with external fact. The internal mental life will expand in free picturesque movement.

To say that in sleep the mind is given over to its own imaginings, is to say that the mental life in these circumstances will reflect the individual temperament and mental history. For the play of imagination at any time follows the lines of our past experience more closely than would at first appear, and being coloured with emotion, will reflect the predominant emotional impulses of the individual mind. Hence the saying of Heraclitus, that, while in waking we all have a common world, in sleep we have each a world of our own.

This play of imagination in sleep is furthered by the peculiar attitude of attention. When asleep the voluntary guidance of attention ceases; its direction is to a large extent determined by the contents of the mind at the moment. Instead of holding the images and ideas, and combining them according to some rational end, the attention relaxes its energies and succumbs to the force of imagination. And thus, in sleep, just as in the condition of reverie or day-dreaming, there is an abandonment of the fancy to its own wild ways.

It follows that the dream-state will not appear to the mind as one of fancy, but as one of actual perception, and of contact with present reality. Dreams are clearly illusory, and, unlike the illusions of waking life, are complete and persistent.[78] And the reason of this ought now to be clear. First of all, the mind during sleep wants what M. Taine calls the corrective of a present sensation. When awake under ordinary circumstances, any momentary illusion is at once set right by a new act of orientation. The superior vividness of the external impression cannot leave us in any doubt, when calm and self-possessed, whether our mental images answer to present realities