I concluded that it was the entire absence of my personal concrete memory that enabled me to accept such images without surprise. Was it not perhaps this very absence that constituted sleep? Would I perhaps awake if a single concrete image from my memory came before me? Even these images--stool, chair, etc. were never any particular stool, chair, etc. that I had known. Were these images, however, from the buried memory? had they floated up from the subconscious? had I seen them perhaps a long time ago and forgotten having done so? Even if that were so, the exclusion of the conscious memory was a new, perhaps important truth; but Robartes denied their source even in the subconscious. It seems a corroboration that though I often see between sleep and waking elaborate landscape, I have never seen one that seemed a possible representation of any place I have ever lived near from childhood up. Robartes traces these substitute images to different sources. Those that come in sleep are (1) from the state immediately preceding our birth; (2) from the _Spiritus Mundi_--that is to say, from a general store-house of images which have ceased to be a property of any personality or spirit. Those that come between sleeping and waking are, he says, re-shaped by what he calls the “automatic faculty” which can create pattern, balance, etc. from the impressions made upon the senses, not of ourselves, but of others bound to us by certain emotional links though perhaps entire strangers, and preserved in a kind of impersonal mirror, often simply called the “record,” which takes much the same place in his system the lower strata of the astral light does among the disciples of Elephas Levi. This does not exhaust the contents of dreams for we have to account also for certain sentences, for certain ideas which are not concrete images and yet do not arise from our personal memory, but at the moment I have merely to account for certain images that affect passion or affection. Robartes writes to Aherne in a letter dated May 15th, 1917: “No lover, no husband has ever met in dreams the true image of wife or mistress. She who has perhaps filled his whole life with joy or disquiet cannot enter there. Her image can fill every moment of his waking life but only its counterfeit comes to him in sleep; and he who classifies these counterfeits will find that just in so far as they become concrete, sensuous, they are distinct individuals; never types but individuals. They are the forms of those whom he has loved in some past earthly life, chosen from _Spiritus Mundi_ by the subconscious will, and through them, for they are not always hollow shades, the dead at whiles outface a living rival.” They are the forms of Over Shadowers as they are called. All violent passion has to be expiated or atoned, by one in life, by one in the state between life and life, because, as the Judwalis believe, there is always deceit or cruelty; but it is only in sleep that we can see