ee the inconsistency of people who believe
in the Bible, and yet deny us a right to talk about what we do not see,
and for that matter what _they_ do not see, either. Who shall forbid my
heart to sing: "Yea, he did fly upon the wings of the wind. He made
darkness his secret place; his pavilion round about him were dark waters
and thick clouds of the skies"?

Philosophy constantly points out the untrustworthiness of the five
senses and the important work of reason which corrects the errors of
sight and reveals its illusions. If we cannot depend on five senses, how
much less may we rely on three! What ground have we for discarding
light, sound, and colour as an integral part of our world? How are we to
know that they have ceased to exist for us? We must take their reality
for granted, even as the philosopher assumes the reality of the world
without being able to see it physically as a whole.

Ancient philosophy offers an argument which seems still valid. There is
in the blind as in the seeing an Absolute which gives truth to what we
know to be true, order to what is orderly, beauty to the beautiful,
touchableness to what is tangible. If this is granted, it follows that
this Absolute is not imperfect, incomplete, partial. It must needs go
beyond the limited evidence of our sensations, and also give light to
what is invisible, music to the musical that silence dulls. Thus mind
itself compels us to acknowledge that we are in a world of intellectual
order, beauty, and harmony. The essences, or absolutes of these ideas,
necessarily dispel their opposites which belong with evil, disorder and
discord. Thus deafness and blindness do not exist in the immaterial
mind, which is philosophically the real world, but are banished with the
perishable material senses. Reality, of which visible things are the
symbol, shines before my mind. While I walk about my chamber with
unsteady steps, my spirit sweeps skyward on eagle wings and looks out
with unquenchable vision upon the world of eternal beauty.

THE DREAM WORLD

XIII

THE DREAM WORLD

EVERYBODY takes his own dreams seriously, but yawns at the
breakfast-table when somebody else begins to tell the adventures of the
night before. I hesitate, therefore, to enter upon an account of my
dreams; for it is a literary sin to bore the reader, and a scientific
sin to report the facts of a far country with more regard to point and
brevity than to complete and literal truth. T