Does it not seem then as if, in dreams, we enter upon our closer relation with the hyper-phenomenal mind? All sorts of things seem to be in it, from the veriest trifles and absurdities up to the highest things our minds can receive, and presumably an infinity of things higher still. They appear to flow into us in all sorts of ways, presumably depending upon the condition of the nerve apparatus through which they flow. If that is out of gear from any disorder or injury, what it receives is not only trifling, but often grotesque and painful; while if it is in good estate, it often receives things far surpassing in beauty and wisdom those of our waking phenomenal world. Apparently every dreamer is a medium for this flow, but dreamers vary immensely in their capacity to receive it--from Hodge, who dreams only when he has eaten too much, or Professor Gradgrind who never dreams at all, up to Mrs. Thompson and Mrs. Piper. As oft remarked, dreams generally are nonsense, but some dreams, or parts of some dreams, are perhaps the most significant things we know. Each vision, waking or sleeping, must have a cause, and as an expression of that cause, must be veridical. On the one hand, the cause of a trivial dream is generally too trivial to be ascertained: it may be too much lobster, or impaired circulation or respiration; while on the other hand (and here the paradox seems to be explained), the cause of an important dream must, _ex vi termini_, be some important event. But important events are rare, and therefore significant dreams are rare; while trivial events are frequent, and therefore trivial dreams are frequent. The important and rare event _may_ be such a conjunction of circumstances and temperaments as makes it possible for a postcarnate intelligence, assuming the existence of such, to communicate with an incarnate one. That such apparent communications are rare tends to indicate their genuineness. * * * * * Now to develop a little farther the time-honored hypothesis of a cosmic soul as explaining dreams, and supported by them. Admit, provisionally at least, that the medium is merely an extraordinary dreamer. Does a man do his own dreaming, or is it done for him? Does a man do his own digesting, circulating, assimilating, or is it done for him? If he does not do these things himself, who does? About the physical functions through the sympathetic nerve, we answer unhesitatingly: the cosmic force. How, then, about the psychic functions? Are they done by the cosmic psyche?