s. In our waking life we know it only through the veil; but
when in sleep or trance, the material environment is removed from
consciousness, the veil becomes that much thinner, and we get better
glimpses of the transcendent reality.

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 d