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Page 65
A dream is a work of genius, and in many respects, perhaps most,
especially in vividness of imagination, the best example we have. It is
the most spontaneous, constructed with the least effort from fewest
materials, the least restrained, and often immeasurably surpassing all
works of waking genius in the same department. A genius gets a trifling
hint, and being inspired by the gods (anthropomorphic for: flowed in upon
by the cosmic soul?) builds out of the hint a poem or a drama or a
symphony. You and I build dreams surpassing the poem or the drama or the
symphony, but our friends Dryasdust and Myopia inquire into our
experiences, and sometimes find a little hint on which a dream was built,
and then all dreams are demonstrated things unworthy of serious
consideration. Is it not a more rational view that the fact that the soul
can in the dream state elaborate so much from so little, indicates it to
be then already in a life which has no limits?
Havelock Ellis, in his _World of Dreams_, says (p. 229):
Our eyes close, our muscles grow slack, the reins fall from our
hands. But it sometimes happens that the horse knows the road home
even better than we know it ourselves.
He puts "the horse" outside of the dreamer plainly enough here. He further
says (p. 280).
If we take into account the complete psychic life of dreaming,
subconscious as well as conscious, it is waking, not sleeping,
life which may be said to be limited.... Sleep, Vaschide has said,
is not, as Homer thought, the brother of Death, but of Life, and,
it may be added, the elder brother....
He quotes from Bergson (_Revue Philosophique_, December, 1908, p. 574):
This dream state is the substratum of our normal state. Nothing is
added in waking life; on the contrary, waking life is obtained by
the limitation, concentration, and tension of that diffuse
psychological life which is the life of dreaming.... To be awake
is to will; cease to will, detach yourself from life, become
disinterested: in so doing you pass from the waking ego to the
dreaming ego, which is less _tense_, but more _extended_ than the
other.
Ellis continues (p. 281):
I have cultivated, so far as I care to, my garden of dreams, and
it scarcely seems to me that it is a large garden. Yet every path
of it, I sometimes think, might lead at last to the heart of the
universe.
But with the exception of a few spasmodic inspirations, the records of
dreams, ordinary or from the sensitives, contain nothing new--nothing to
relieve man from the blessed necessity of eating his bread, intellectual
as well as material, in the sweat of his brow; and, perhaps more important
still, little to make the interests or responsibilities of this life
weaker because of any realized inferiority to those of a possible later
life.
It would apparently be inconsistent in Nature, or God, if you prefer, to
start our evolution under earthly conditions, educating us in knowledge
and character through labor and suffering, but at the same time throwing
open to our perceptions, from another life, a wider range of knowledge and
character attainable without labor or suffering.
I have no time or space or inclination to argue with those who deny a plan
in Nature. He who does, probably lives away from Nature. It appears to
have been a part of that plan that for a long time past most of us should
"believe in" immortality, and that, at least until very lately, none of us
should know anything about it. Confidence in immortality has been a
dangerous thing. So far we haven't all made a very good use of it. Many of
the people who have had most of it and busied themselves most with it, so
to speak, have largely transferred their interests to the other life, and
neglected and abused this one. "Other-worldliness" is a well-named vice,
and positive evidence of immortality might be more dangerous than mere
confidence in it.
All this, I think, supports the notion that whatever, if anything, is in
store for us beyond this life, it would be a self-destructive scheme of
things (or Scheme of Things, if you prefer) that would throw the future
life into farther competition with our interests here, at least before we
are farther evolved here. Looking at history by and large, we children
have not generally been trusted with edge tools until we had grown to some
sort of capacity to handle them. If the Mesopotamians or Egyptians or
Greeks or Romans had had gunpowder, it looks as if they would have blown
most of themselves and each other out of existence, and the rest back into
primitive savagery, and stayed there until the use of gunpowder became one
of the lost arts. But the new knowledge of evolution has given the modern
world a new intellectual interest; and the new altruism, a new moral one.
The reasons for doing one's best in this life, and doing it actively, are
so much stronger and clearer than they were when so many good people could
fall into asceticism and other-worldliness, that perhaps we are now fit to
be trusted with proofs of an after life. It is very suggestive that these
apparent proofs came contemporaneously with the new knowledge tending to
make them safe; and equally suggestive that it is when we have begun to
suffer from certain breakdowns in religion, that we have been provided
with new material for bracing it up.
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