have no individual sequence, they belong more to the mechanical arrangements than to the vital consequence of our existence. And the same with most dreams. They are the heterogeneous odds and ends of images swept together accidentally by the besom of the night-current, and it is beneath our dignity to attach any real importance to them. It is always beneath our dignity to go degrading the integrity of the individual soul by cringing and scraping among the rag-tag of accident and of the inferior, mechanic coincidence and automatic event. Only those events are significant which derive from or apply to the soul in its full integrity. To go kow-towing before the facts of change, as gamblers and fortune-readers and fatalists do, is merely a perverting of the soul's proud integral priority, a rearing up of idiotic idols and fetishes. Most dreams are purely insignificant, and it is the sign of a weak and paltry nature to pay any attention to them whatever. Only occasionally they matter. And this is only when something _threatens_ us from the outer mechanical, or accidental _death_-world. When anything threatens us from the world of death, then a dream may become so vivid that it arouses the actual soul. And when a dream is so intense that it arouses the soul--then we must attend to it. But we may have the most appalling nightmare because we eat pancakes for supper. Here again, we are threatened with an arrest of the mechanical flow of the system. This arrest becomes so serious that it affects the great organs of the heart and lungs, and these organs affect the primary conscious-centers. Now we shall see that this is the direct reverse of real living consciousness. In living consciousness the primary affective centers control the great organs. But when sleep is on us, the reverse takes place. The great organs, being obstructed in their spontaneous-automatism, at last with violence arouse the active conscious-centers. And these flash images to the brain.