Wydawca: Kore Enterprises Kategoria: Edukacja Język: angielski Rok wydania: 2018

Ten Thousand Dreams Interpreted; Or, What's in a Dream / A Scientific and Practical Exposition ebook

Gustavus Hindman Miller  

(0)

Uzyskaj dostęp do tej
i ponad 60000 książek
od 6,99 zł miesięcznie.

Wypróbuj przez
14 dni za darmo

Ebooka przeczytasz w aplikacjach Legimi na:

e-czytniku kup za 1 zł
tablecie  
smartfonie  
komputerze  
Czytaj w chmurze®
w aplikacjach Legimi.
Dlaczego warto?
Czytaj i słuchaj w chmurze®
w aplikacjach Legimi.
Dlaczego warto?
Liczba stron: 760

Odsłuch ebooka (TTS) dostępny w abonamencie „ebooki+audiobooki bez limitu” w aplikacji Legimi na:

Androida
iOS
Czytaj i słuchaj w chmurze®
w aplikacjach Legimi.
Dlaczego warto?

Ebooka przeczytasz na:

e-czytniku EPUB kup za 1 zł
tablecie EPUB
smartfonie EPUB
komputerze EPUB
Czytaj w chmurze®
w aplikacjach Legimi.
Dlaczego warto?
Czytaj i słuchaj w chmurze®
w aplikacjach Legimi.
Dlaczego warto?

Pobierz fragment dostosowany na:

Zabezpieczenie: watermark

Opis ebooka Ten Thousand Dreams Interpreted; Or, What's in a Dream / A Scientific and Practical Exposition - Gustavus Hindman Miller

The Bible, as well as other great books of historical and revealed religion, shows traces of a general and substantial belief in dreams. Plato, Goethe, Shakespeare and Napoleon assigned to certain dreams prophetic value. Joseph saw eleven stars of the Zodiac bow to himself, the twelfth star. The famine of Egypt was revealed by a vision of fat and lean cattle. The parents of Christ were warned of the cruel edict of Herod, and fled with the Divine Child into Egypt. Pilate's wife, through the influence of a dream, advised her husband to have nothing to do with the conviction of Christ. But the gross materialism of the day laughed at dreams, as it echoed the voice and verdict of the multitude, ``Crucify the Spirit, but let the flesh live.'' Barabbas, the robber, was set at liberty. The ultimatum of all human decrees and wisdom is to gratify the passions of the flesh at the expense of the spirit. The prophets and those who have stood nearest the fountain of universal knowledge used dreams with more frequency than any other mode of divination. Profane, as well as sacred, history is threaded with incidents of dream prophecy. Ancient history relates that Gennadius was convinced of the immortality of his soul by conversing with an apparition in his dream. Through the dream of Cecilia Metella, the wife of a Consul, the Roman Senate was induced to order the temple of Juno Sospita rebuilt. The Emperor Marcian dreamed he saw the bow of the Hunnish conqueror break on the same night that Attila died. Plutarch relates how Augustus, while ill, through the dream of a friend, was persuaded to leave his tent, which a few hours after was captured by the enemy, and the bed whereon he had lain was pierced with the enemies' swords. If Julius Caesar had been less incredulous about dreams he would have listened to the warning which Calpurnia, his wife, received in a dream. Croesus saw his son killed in a dream. Petrarch saw his beloved Laura, in a dream, on the day she died, after which he wrote his beautiful poem, ``The Triumph of Death.'' Cicero relates the story of two traveling Arcadians who went to different lodgings—one to an inn, and the other to a private house. During the night the latter dreamed that his friend was begging for help. The dreamer awoke; but, thinking the matter unworthy of notice, went to sleep again. The second time he dreamed his friend appeared, saying it would be too late, for he had already been murdered and his body hid in a cart, under manure. The cart was afterward sought for and the body found. Cicero also wrote, ``If the gods love men they will certainly disclose their purposes to them in sleep.'' Chrysippus wrote a volume on dreams as divine portent. He refers to the skilled interpretations of dreams as a true divination; but adds that, like all other arts in which men have to proceed on conjecture and on artificial rules, it is not infallible. Plato concurred in the general idea prevailing in his day, that there were divine manifestations to the soul in sleep. Condorcet thought and wrote with greater fluency in his dreams than in waking life. Tartini, a distinguished violinist, composed his ``Devil's Sonata'' under the inspiration of a dream. Coleridge, through dream influence, composed his ``Kubla Khan.'' The writers of Greek and Latin classics relate many instances of dream experiences. Homer accorded to some dreams divine origin. During the third and fourth centuries, the supernatural origin of dreams was so generally accepted that the fathers, relying upon the classics and the Bible as authority, made this belief a doctrine of the Christian Church.

Opinie o ebooku Ten Thousand Dreams Interpreted; Or, What's in a Dream / A Scientific and Practical Exposition - Gustavus Hindman Miller

Fragment ebooka Ten Thousand Dreams Interpreted; Or, What's in a Dream / A Scientific and Practical Exposition - Gustavus Hindman Miller

Project Gutenberg's Etext of 10,000 Dreams Interpreted, by Miller

Copyright laws are changing all over the world, be sure to check the copyright laws for your country before posting these files!!

Please take a look at the important information in this header. We encourage you to keep this file on your own disk, keeping an electronic path open for the next readers. Do not remove this.

**Welcome To The World of Free Plain Vanilla Electronic Texts**

**Etexts Readable By Both Humans and By Computers, Since 1971**

*These Etexts Prepared By Hundreds of Volunteers and Donations*

Information on contacting Project Gutenberg to get Etexts, and further information is included below. We need your donations.

10,000 Dreams Interpreted [Or. . ."What's In A Dream"] [Or. . .Dreams, Their Scientific and Practical Interpretations] [Etc.]

by Gustavus Hindman Miller

May, 1997 [Etext #926]

Project Gutenberg's Etext of 10,000 Dreams Interpreted, by Miller *****This file should be named 926.txt or 926.zip******

Scanned by Charles Keller with OmniPage Professional OCR software

We are now trying to release all our books one month in advance of the official release dates, for time for better editing.

Please note: neither this list nor its contents are final till midnight of the last day of the month of any such announcement. The official release date of all Project Gutenberg Etexts is at Midnight, Central Time, of the last day of the stated month. A preliminary version may often be posted for suggestion, comment and editing by those who wish to do so. To be sure you have an up to date first edition [xxxxx10x.xxx] please check file sizes in the first week of the next month. Since our ftp program has a bug in it that scrambles the date [tried to fix and failed] a look at the file size will have to do, but we will try to see a new copy has at least one byte more or less.

Information about Project Gutenberg (one page)

We produce about two million dollars for each hour we work. The fifty hours is one conservative estimate for how long it we take to get any etext selected, entered, proofread, edited, copyright searched and analyzed, the copyright letters written, etc. This projected audience is one hundred million readers. If our value per text is nominally estimated at one dollar then we produce $2 million dollars per hour this year as we release thirty-two text files per month: or 400 more Etexts in 1996 for a total of 800. If these reach just 10% of the computerized population, then the total should reach 80 billion Etexts.

The Goal of Project Gutenberg is to Give Away One Trillion Etext Files by the December 31, 2001. [10,000 x 100,000,000=Trillion] This is ten thousand titles each to one hundred million readers, which is only 10% of the present number of computer users. 2001 should have at least twice as many computer users as that, so it will require us reaching less than 5% of the users in 2001.

We need your donations more than ever!

For these and other matters, please mail to:

Project Gutenberg P. O. Box 2782 Champaign, IL 61825

When all other email fails try our Executive Director: Michael S. Hart <hart@pobox.com>

We would prefer to send you this information by email (Internet, Bitnet, Compuserve, ATTMAIL or MCImail).

****** If you have an FTP program (or emulator), please FTP directly to the Project Gutenberg archives: [Mac users, do NOT point and click. . .type]

ftp uiarchive.cso.uiuc.edu login: anonymous password: your@login cd etext/etext90 through /etext96 or cd etext/articles [get suggest gut for more information] dir [to see files] get or mget [to get files. . .set bin for zip files] GET INDEX?00.GUT for a list of books and GET NEW GUT for general information and MGET GUT* for newsletters.

**Information prepared by the Project Gutenberg legal advisor** (Three Pages)

***START**THE SMALL PRINT!**FOR PUBLIC DOMAIN ETEXTS**START*** Why is this "Small Print!" statement here? You know: lawyers. They tell us you might sue us if there is something wrong with your copy of this etext, even if you got it for free from someone other than us, and even if what's wrong is not our fault. So, among other things, this "Small Print!" statement disclaims most of our liability to you. It also tells you how you can distribute copies of this etext if you want to.

*BEFORE!* YOU USE OR READ THIS ETEXT By using or reading any part of this PROJECT GUTENBERG-tm etext, you indicate that you understand, agree to and accept this "Small Print!" statement. If you do not, you can receive a refund of the money (if any) you paid for this etext by sending a request within 30 days of receiving it to the person you got it from. If you received this etext on a physical medium (such as a disk), you must return it with your request.

ABOUT PROJECT GUTENBERG-TM ETEXTS This PROJECT GUTENBERG-tm etext, like most PROJECT GUTENBERG- tm etexts, is a "public domain" work distributed by Professor Michael S. Hart through the Project Gutenberg Association at Carnegie-Mellon University (the "Project"). Among other things, this means that no one owns a United States copyright on or for this work, so the Project (and you!) can copy and distribute it in the United States without permission and without paying copyright royalties. Special rules, set forth below, apply if you wish to copy and distribute this etext under the Project's "PROJECT GUTENBERG" trademark.

To create these etexts, the Project expends considerable efforts to identify, transcribe and proofread public domain works. Despite these efforts, the Project's etexts and any medium they may be on may contain "Defects". Among other things, Defects may take the form of incomplete, inaccurate or corrupt data, transcription errors, a copyright or other intellectual property infringement, a defective or damaged disk or other etext medium, a computer virus, or computer codes that damage or cannot be read by your equipment.

LIMITED WARRANTY; DISCLAIMER OF DAMAGES But for the "Right of Replacement or Refund" described below, [1] the Project (and any other party you may receive this etext from as a PROJECT GUTENBERG-tm etext) disclaims all liability to you for damages, costs and expenses, including legal fees, and [2] YOU HAVE NO REMEDIES FOR NEGLIGENCE OR UNDER STRICT LIABILITY, OR FOR BREACH OF WARRANTY OR CONTRACT, INCLUDING BUT NOT LIMITED TO INDIRECT, CONSEQUENTIAL, PUNITIVE OR INCIDENTAL DAMAGES, EVEN IF YOU GIVE NOTICE OF THE POSSIBILITY OF SUCH DAMAGES.

If you discover a Defect in this etext within 90 days of receiving it, you can receive a refund of the money (if any) you paid for it by sending an explanatory note within that time to the person you received it from. If you received it on a physical medium, you must return it with your note, and such person may choose to alternatively give you a replacement copy. If you received it electronically, such person may choose to alternatively give you a second opportunity to receive it electronically.

THIS ETEXT IS OTHERWISE PROVIDED TO YOU "AS-IS". NO OTHER WARRANTIES OF ANY KIND, EXPRESS OR IMPLIED, ARE MADE TO YOU AS TO THE ETEXT OR ANY MEDIUM IT MAY BE ON, INCLUDING BUT NOT LIMITED TO WARRANTIES OF MERCHANTABILITY OR FITNESS FOR A PARTICULAR PURPOSE.

Some states do not allow disclaimers of implied warranties or the exclusion or limitation of consequential damages, so the above disclaimers and exclusions may not apply to you, and you may have other legal rights.

INDEMNITY You will indemnify and hold the Project, its directors, officers, members and agents harmless from all liability, cost and expense, including legal fees, that arise directly or indirectly from any of the following that you do or cause: [1] distribution of this etext, [2] alteration, modification, or addition to the etext, or [3] any Defect.

DISTRIBUTION UNDER "PROJECT GUTENBERG-tm" You may distribute copies of this etext electronically, or by disk, book or any other medium if you either delete this "Small Print!" and all other references to Project Gutenberg, or:

[1] Only give exact copies of it. Among other things, this requires that you do not remove, alter or modify the etext or this "small print!" statement. You may however, if you wish, distribute this etext in machine readable binary, compressed, mark-up, or proprietary form, including any form resulting from conversion by word pro- cessing or hypertext software, but only so long as *EITHER*:

[*] The etext, when displayed, is clearly readable, and does *not* contain characters other than those intended by the author of the work, although tilde (~), asterisk (*) and underline (_) characters may be used to convey punctuation intended by the author, and additional characters may be used to indicate hypertext links; OR

[*] The etext may be readily converted by the reader at no expense into plain ASCII, EBCDIC or equivalent form by the program that displays the etext (as is the case, for instance, with most word processors); OR

[*] You provide, or agree to also provide on request at no additional cost, fee or expense, a copy of the etext in its original plain ASCII form (or in EBCDIC or other equivalent proprietary form).

[2] Honor the etext refund and replacement provisions of this "Small Print!" statement.

[3] Pay a trademark license fee to the Project of 20% of the net profits you derive calculated using the method you already use to calculate your applicable taxes. If you don't derive profits, no royalty is due. Royalties are payable to "Project Gutenberg Association/Carnegie-Mellon University" within the 60 days following each date you prepare (or were legally required to prepare) your annual (or equivalent periodic) tax return.

WHAT IF YOU *WANT* TO SEND MONEY EVEN IF YOU DON'T HAVE TO? The Project gratefully accepts contributions in money, time, scanning machines, OCR software, public domain etexts, royalty free copyright licenses, and every other sort of contribution you can think of. Money should be paid to "Project Gutenberg Association / Carnegie-Mellon University".

*END*THE SMALL PRINT! FOR PUBLIC DOMAIN ETEXTS*Ver.04.29.93*END*

Scanned by Charles Keller with OmniPage Professional OCR software

Ten Thousand Dreams Interpreted, OR, WHAT'S IN A DREAM. A SCIENTIFIC AND PRACTICAL EXPOSITION

{This book seems to have a different title each time it is reprinted: 1) What's in a Dream: a Scientific and Practical Interpretation of Dreams. G. W. Dillingham company, NY (1901) NUC# NM0587131. 2) Dreams, Their Scientific and Practical Interpretations. T.W. Laurie, London (1910) NUC# NM0587126. 3) Ten Thousand Dreams Interpreted, or, What's in a Dream: a Scientific and Practical Exposition. M. A. Donohue & company, NY, [n.d.] NUC# NM0587130. (This is the closest match to this etext)}

BY GUSTAVUS HINDMAN MILLER

``In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men and sealeth their instruction that he may withdraw man from his purpose, and hide pride from man.'' —Job xxxiii., 15.

PREFACE.

``Dreams are rudiments of the great state to come. We dream what is about to happen.''—BAILEY,

The Bible, as well as other great books of historical and revealed religion, shows traces of a general and substantial belief in dreams. Plato, Goethe, Shakespeare and Napoleon assigned to certain dreams prophetic value. Joseph saw eleven stars of the Zodiac bow to himself, the twelfth star. The famine of Egypt was revealed by a vision of fat and lean cattle. The parents of Christ were warned of the cruel edict of Herod, and fled with the Divine Child into Egypt.

Pilate's wife, through the influence of a dream, advised her husband to have nothing to do with the conviction of Christ. But the gross materialism of the day laughed at dreams, as it echoed the voice and verdict of the multitude, ``Crucify the Spirit, but let the flesh live.'' Barabbas, the robber, was set at liberty.

The ultimatum of all human decrees and wisdom is to gratify the passions of the flesh at the expense of the spirit. The prophets and those who have stood nearest the fountain of universal knowledge used dreams with more frequency than any other mode of divination.

Profane, as well as sacred, history is threaded with incidents of dream prophecy. Ancient history relates that Gennadius was convinced of the immortality of his soul by conversing with an apparition in his dream.

Through the dream of Cecilia Metella, the wife of a Consul, the Roman Senate was induced to order the temple of Juno Sospita rebuilt.

The Emperor Marcian dreamed he saw the bow of the Hunnish conqueror break on the same night that Attila died.

Plutarch relates how Augustus, while ill, through the dream of a friend, was persuaded to leave his tent, which a few hours after was captured by the enemy, and the bed whereon he had lain was pierced with the enemies' swords.

If Julius Caesar had been less incredulous about dreams he would have listened to the warning which Calpurnia, his wife, received in a dream.

Croesus saw his son killed in a dream.

Petrarch saw his beloved Laura, in a dream, on the day she died, after which he wrote his beautiful poem, ``The Triumph of Death.''

Cicero relates the story of two traveling Arcadians who went to different lodgings—one to an inn, and the other to a private house. During the night the latter dreamed that his friend was begging for help. The dreamer awoke; but, thinking the matter unworthy of notice, went to sleep again. The second time he dreamed his friend appeared, saying it would be too late, for he had already been murdered and his body hid in a cart, under manure. The cart was afterward sought for and the body found. Cicero also wrote, ``If the gods love men they will certainly disclose their purposes to them in sleep.''

Chrysippus wrote a volume on dreams as divine portent. He refers to the skilled interpretations of dreams as a true divination; but adds that, like all other arts in which men have to proceed on conjecture and on artificial rules, it is not infallible.

Plato concurred in the general idea prevailing in his day, that there were divine manifestations to the soul in sleep. Condorcet thought and wrote with greater fluency in his dreams than in waking life.

Tartini, a distinguished violinist, composed his ``Devil's Sonata'' under the inspiration of a dream. Coleridge, through dream influence, composed his ``Kubla Khan.''

The writers of Greek and Latin classics relate many instances of dream experiences. Homer accorded to some dreams divine origin. During the third and fourth centuries, the supernatural origin of dreams was so generally accepted that the fathers, relying upon the classics and the Bible as authority, made this belief a doctrine of the Christian Church.

Synesius placed dreaming above all methods of divining the future; he thought it the surest, and open to the poor and rich alike.

Aristotle wrote: ``There is a divination concerning some things in dreams not incredible.'' Camille Flammarion, in his great book on ``Premonitory Dreams and Divination of the Future,'' says: ``I do not hesitate to affirm at the outset that occurrence of dreams foretelling future events with accuracy must be accepted as certain.''

Joan of Arc predicted her death.

Cazotte, the French philosopher and transcendentalist, warned Condorcet against the manner of his death.

People dream now, the same as they did in medieval and ancient times.

The following excerpt from ``The Unknown,''[1] a recent book by Flammarion, the French astronomer, supplemented with a few of my own thoughts and collections, will answer the purposes intended for this book.

[1] ``From `The Unknown.' Published by Harper & Brothers Copyright, 1900, by Camille Flammarion.''

``We may see without eyes and hear without ears, not by unnatural excitement of our sense of vision or of hearing, for these accounts prove the contrary, but by some interior sense, psychic and mental.

``The soul, by its interior vision, may see not only what is passing at a great distance, but it may also know in advance what is to happen in the future. The future exists potentially, determined by causes which bring to pass successive events.

``POSITIVE OBSERVATION PROVES THE EXISTENCE OF A PSYCHIC WORLD, as real as the world known to our physical senses.

``And now, because the soul acts at a distance by some power that belongs to it, are we authorized to conclude that it exists as something real, and that it is not the result of functions of the brain?

``Does light really exist?

``Does heat exist?

``Does sound exist?

``No.

``They are only manifestations produced by movement.

``What we call light is a sensation produced upon our optic nerve by the vibrations of ether, comprising between 400 and 756 trillions per second, undulations that are themselves very obscure.

``What we call heat is a sensation produced by vibrations between 350 and and{sic} 600 trillions.

``The sun lights up space, as much at midnight as at midday. Its temperature is nearly 270 degrees below zero.

``What we call sound is a sensation produced upon our auditory nerve by silent vibrations of the air, themselves comprising between 32,000 and 36,000 a second.

. . . . . .

``Very many scientific terms represent only results, not causes. ``The soul may be in the same case.

``The observations given in this work, the sensations, the impressions, the visions, things heard, etc., may indicate physical effects produced without the brain.

``Yes, no doubt, but it does not seem so.

``Let us examine one instance.

``Turn back to page 156.@@@

``A young woman, adored by her husband, dies at Moscow. Her father-in-law, at Pulkowo, near St. Petersburg, saw her that same hour by his side. She walked with him along the street; then she disappeared. Surprised, startled, and terrified, he telegraphed to his son, and learned both the sickness and the death of his daughter-in-law.

``We are absolutely obliged to admit that SOMETHING emanated from the dying woman and touched her father-in-law. This thing unknown may have been an ethereal movement, as in the case of light, and may have been only an effect, a product, a result; but this effect must have had a cause, and this cause evidently proceeded from the woman who was dying. Can the constitution of the brain explain this projection? I do not think that any anatomist or physiologist will give this question an affirmative answer. One feels that there is a force unknown, proceeding, not from our physical organization, but from that in us which can think.

``Take another example (see page 57).@@@

``A lady in her own house hears a voice singing. It is the voice of a friend now in a convent, and she faints, because she is sure it is the voice of the dead. At the same moment that friend does really die, twenty miles away from her.

``Does not this give us the impression that one soul holds communication with another?

``Here is another example (page 163):@@@

``The wife of a captain who has gone out to the Indian mutiny sees one night her husband standing before her with his hands pressed to his breast, and a look of suffering on his face. The agitation that she feels convinces her that he is either killed or badly wounded. It was November 14th. The War Office subsequently publishes his death as having taken place on November 15th. She endeavors to have the true date ascertained. The War Office was wrong. He died on the 14th.

``A child six years old stops in the middle of his play and cries out, frightened: ``Mamma, I have seen Mamma.'' At that moment his mother was dying far away from him (page 124).@@@

``A young girl at a ball stops short in the middle of a dance and cries, bursting into tears. `My father is dead; I have just seen him.' At that moment her father died. She did not even know he was ill.

``All these things present themselves to us as indicating not physiological operations of one brain acting on another, but psychic actions of spirit upon spirit. We feel that they indicate to us some power unknown.

``No doubt it is difficult to apportion what belongs to the spirit, the soul, and what belongs to the brain. We can only let ourselves be guided in our judgment and our appreciations by the same feeling that is created in us by the discussion of phenomena. This is how all science has been started. Well, and does not every one feel that we have here to do with manifestations from beings capable of thought, and not with material physiological facts only?

``This impression is superabundantly confirmed by investigation concerning the unknown faculties of the soul, when active in dreams and somnambulism.

``A brother learns the death of his young sister by a terrible nightmare.

``A young girl sees beforehand, in a dream, the man whom she will marry.

``A mother sees her child lying in a road, covered with blood.

``A lady goes, in a dream, to visit her husband on a distant steamer, and her husband really receives this visit, which is seen by a third person.

``A magnetized lady sees and describes the interior of the body of her dying mother; what she said is confirmed by the autopsy.

``A gentleman sees, in a dream, a lady whom he knows arriving at night in a railroad station, her journey having been undertaken suddenly.

``A magistrate sees three years in advance the commission of a crime, down to its smallest details.

``Several persons report that they have seen towns and landscapes before they ever visited them, and have seen themselves in situations in which they found themselves long after.

``A mother hears her daughter announce her intended marriage six months before it has been thought of.

``Frequent cases of death are foretold with precision.

``A theft is seen by a somnambulist, and the execution of the criminal is foretold.

``A young girl sees her fiance', or an intimate friend dying (these are frequent cases), etc.

``All these show unknown faculties in the soul. Such at least is my own impression. It seems to me that we cannot reasonably attribute the prevision of the future and mental sight to a nervous action of the brain.

``I think we must either deny these facts or admit that they must have had an intellectual and spiritual cause of the psychic order, and I recommend sceptics who do not desire to be convinced, to deny them outright; to treat them as illusions and cases of a fortuitous coincidence of circumstances. They will find this easier. Uncompromising deniers of facts, rebels against evidence, may be all the more positive, and may declare that the writers of these extraordinary narratives are persons fond of a joke, who have written them to hoax me, and that there have been persons in all ages who have done the same thing to mystify thinkers who have taken up such questions.

``These phenomena prove, I think, that the soul exists, and that it is endowed with faculties at present unknown. That is the logical way of commencing our study, which in the end may lead us to the problem of the after-life and immortality. A thought can be transmitted to the mind of another. There are mental transmissions, communications of thoughts, and psychic currents between human souls. Space appears to be no obstacle in these cases, and time sometimes seems to be annihilated.''

A few years ago a person whom I will designate as ``A'' related a dream to me as follows: ``I take no interest in pugilism or pugilists, but I saw, in a dream, every detail of the Corbett and Fitzsimmons mill, four days before it took place out West. Two nights before the fight I had a second dream in which a favorite horse was running, but suddenly, just before the judge's stand was passed, a hitherto unobserved little black horse ran ahead and the crowd shouted in my ears, `Fitzsimmons wins!' ''

``B'' relates the following as a dream: ``I saw the American soldiers, in clay-colored uniform, bearing the flag of victory two weeks before the Spanish-American war was declared, and of course before any living being could have known the uniform to be adopted. Later I saw, several days before the actual occurrence happened, the destruction of Cervera's fleet by the American navy.'' Signed ``B.''

``Just after the South African hostilities began, I saw in a dream a fierce struggle between the British and Boers, in which the former suffered severe losses. A few nights after I had a second dream in which I saw the contending forces in a long-drawn contest, very disastrous to both, and in which neither could claim a victory. They seemed to be fighting to a frazzle.'' Signed ``C.''

``D'' related to me at the time of the occurrence of the dream the following: ``It had been suggested to me that the two cereals, corn and wheat, were too far apart, and that I ought to buy corn. At noon I lay down on a lounge to await luncheon; I had barely closed my eyes before a voice whispered: `Don't buy, but sell that corn.' `What do you mean?' I asked. `Sell at the present price, and buy at 23 7/8.' '' The foregoing dream was related to me by a practical, successful business man who never speculates. I watched the corn market and know it took the turns indicated in the dream.

In this dream we find the dreamer conversing with some strange intelligence possessed of knowledge unknown to objective reason. It could not, therefore, have been the waking thoughts of the dreamer, for he possessed no such information. Was the message superinduced through the energies and activities of the waking mind on the subjective mind? This could not have been, because he had no such thoughts; besides, the intelligence given was free from the errors of the calculating and anxious waking mind.

We must therefore look to other sources for an explanation. Was it the higher self that manifested to Abraham in the dim ages of the world? Was it the Divine Voice that gave solace to Krishna in his abstraction? Was it the unerring light that preceded Gautama into the strange solitudes of Asia? Was it the small voice that Elijah heard in the desert of Shurr? Was it the Comforter of Jesus in the wilderness and the garden of distress? Or, was it Paul's indwelling spirit of this earthly tabernacle? One thing we may truthfully affirm—that it did not proceed from the rational, objective mind of the rank materialist, who would close all doors to that inner life and consciousness where all true religion finds its birthmark, its hope, its promises and its faith; which, rightly understood, will leave to the horrors of the Roman crucifixion the twin thieves, superstition and scepticism, while the angel of ``Goodwill'' will go free to solace the world with the fruit and fragrance of enduring power and promise{.} The steel chains that fasten these hydra-headed crocodiles of sensuous poison around love and destiny can only be severed by the diamond of wisdom and knowledge.

A citizen worthy of confidence relates the following dream: ``In December, 1878, I saw in a dream my brother-in-law, Henry Yarnell, suffering from a bloody knife wound; after this I awoke, but soon fell asleep again. The second time I dreamed of a similar scene, except that the wound was the result of a shotgun. After this I did not go to sleep again. I was much troubled about my dream, and soon started in the direction of my brother-in-law's house. I had not gone far, when I met an acquaintance who promptly informed me that my brother-in-law had been shot.'' Signed ``E.''

A well-known resident of Chattanooga, Tenn., formerly of New York City, will vouch for the accuracy of the following incident in his life:

``On February 19, 1878, I was boarding with a family on Christopher street, New York, while my wife and baby were visiting my parents in the country, a short distance from the city. Our baby was taken sick. The malady developed into brain fever, followed by water on the brain, causing the little one's death.

``At our boarding-place there was at the time a quartette of us grass widowers, as we called ourselves, and in order to pass away the time pleasantly we had organized a `grass widowers' euchre club.' We used to meet almost every evening after dinner in the dining-room, and play until about eleven o'clock, when we would retire. On the above date I dreamed that after playing our usual evening games we took our departure for our rooms, and on the way up the second flight of stairs I heard a slight movement behind me; on looking around I found I was being followed by a tall figure robed in a long, loose white gown, which came down to the floor. The figure seemed to be that of a man—I would say, about seven feet tall—who followed me up the second flight and along the hallway, entering my room. After coming in the door he made a circle of the room and seemed to be looking for something, and when he approached the door to make his exit he stopped still, and with a gesture of his hand remarked, `I have taken all you have.' On the following morning, about 9:30 o'clock, I received a telegram from my wife announcing the death of our only baby.'' Signed ``F.''

A well-known citizen of Chattanooga, Tenn., relates and vouches for the truth of the following occurrence:

``Several years ago, when a boy, I had a schoolmate and friend, Willie T., between whom and myself there sprung up a mutual feeling of high regard. We were chums in the sense that we were almost constantly together, both at school and at home, and among the partnerships we formed was one of having amateur shadowgraph and panoramic shows in the basement of Willie's home. This much to show the mental and social relationship that existed between us. Some time during this association (I cannot recall the exact night now) I had a strange dream, in which my chum appeared to me with outstretched hand, asking me to shake, saying, `I shall not see you any more.' With that, the dream lapsed and was over. I thought nothing of the occurrence, and had almost forgotten it, when one day, about a week later, during which time I had not had a glimpse of my chum, while he was out hunting with another friend, W. McC., in following him over a rail fence, the latter's gun was accidentally discharged in Willie's face and neck, resulting in instant death. With this shocking news the memory of the dream I had had came back to me vividly and puzzled me very greatly, and indeed has puzzled me to this day.'' Signed ``G.''

The recipients of the above dreams are living to-day and their names and address may be obtained, none of them are credulous fanatics or predisposed to a belief in psychic or spirit phenomena.

The above dreams, except two, cannot be explained by telepathy, because the mental picture cast on the dream mind had not in either instance taken place in waking life. This would account for the dream perception of ``D,'' which did not, in all probability, take place until after the murder had been committed.

The vision of ``F'' might be disposed of in the same way. In this instance ``F'' saw the white-robed specter open the door, walk around the room and finally, taking his position as if to depart, say: ``I have taken all you have.'' No doubt this vision took place at the exact moment of the child's death.

There are thousands of similar experiences occurring daily in the lives of honest, healthy and sane human beings, that rival the psychic manifestations of Indian Yogism or Hebrew records.

Still men go on doubting this true and loving subjective intelligence that is constantly wooing for entrance into the soul and is ever vigilant in warning the material life of approaching evils. They prefer the Witch of Endor, and the Black Magicians of ancient Egypt to the higher, or Christ self, that has been seen and heard by the sages and saints of all ages, assuming appropriate symbols, as in the case of the vision of ``F,'' where the angel of death was assumed.

To Paul it appeared as a great personal truth whom he was relentlessly persecuting. To many a wayward son or daughter of the present time, it appears as a dead relative or friend, in order to approach the material mind and make its warning more effective.

To those who were interested in the teachings of Christ, but who after his death were inclined to doubt him, this higher self materialized in the form of the Great Master in order to impress on their material minds the spiritual import of his teachings. So, to this day, when doubt and temptation mar the moral instinct, God, through the spiritual self, as Job says, approaches man while in deep sleep upon the bed to impress his instructions that he may change man from his purpose.

The spiritual world always fixes its orbit upon a straight line, while the material world is fonder of curves. We find man struggling through dreadful marshes and deserts of charlatanism in order to get a glimpse into his future, instead of solicitously following the straight line of inner consciousness that connects with the infinite mind, from which, aided by his Church and the healthy action of his own judgment, he may receive those helpful spiritual impressions and messages necessary to solace the longings of the searching soul.

The philosophy of the True Master is the straight line. Pythagoras, Plato and Christ created angles by running vertical lines through the ecclesiastical and hypocritical conventionalities of their day. The new angles and curves thus produced by the bold philosophy of the humble Nazarene have confronted with impregnable firmness during the intervening ages the sophistry of the Pharisees.

``In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; then he openeth the ears of men and sealeth their instruction. That he may withdraw man from his purpose and hide pride from man.''—JOB 33:15.

``Man cannot contradict the laws of Nature. But, are all the laws of Nature yet understood?''

``Real philosophy seeks rather to solve than to deny.''—LYTTON.

Those who live active lives exclude spiritual thought and fill their minds with the fascinations of worldly affairs, pleasure and business, dream with less frequency than those who regard objective matters with lighter concern. The former depend alone upon the voluptuous warmth of the world for contentment; they look to money, the presence of some one, or to other external sources for happiness, and are often disappointed; while the latter, with a just appreciation of temporal wants, depend alone upon the inner consciousness for that peace which passeth all carnal understanding.

They are strengthened, as were Buddha and Christ, by suppressing the sensual fires for forty days and nights in the wilderness of trial and temptation. They number a few, and are never disappointed, while the former number millions.

Nature is three-fold, so is man; male and female, son or soul. The union of one and two produce the triad or the trinity which underlies the philosophy of the ancients.

Man has a physical or visible body, an atom of the physical or visible earth. He has a soul the exact counterpart of his body, but invisible and subjective; incomplete and imperfect as the external man, or vice versa.

The soul is not only the son or creation of man, but it is the real man. It is the inner imperishable double or imprint of what has outwardly and inwardly transpired. All thoughts, desires and actions enter the soul through the objective mind.

The automaton of the body responds as quickly to the bat of the eye as it does to the movement of the whole body. By it the foot-steps of man and the very hairs of his head are numbered. Thus it becomes his invisible counterpart. It is therefore the book of life or death, and by it he judges himself or is already judged. When it is complete nothing can be added or taken from its personnel. It is sometimes partly opened to him in his dreams, but in death is clearly revealed.

Man has also a spiritual body, subjective to, and more ethereal than the soul. It is an infinitesimal atom, and is related in substance to the spiritual or infinite mind of the universe. Just as the great physical sun, the center of visible light, life and heat, is striving to purify the foul miasma of the marsh and send its luminous messages of love into the dark crevices of the earth, so the Great Spiritual Sun, of which the former is a visible prototype or reflection, is striving to illuminate with Divine Wisdom the personal soul and mind of man, thus enabling him to become cognizant of the spiritual or Christ presence within.

The heresy and Herod of wanton flesh, degenerate victim of the sensuous filth and fermentation of self-indulgence, is ever striving to exile and suppress, from the wilderness of sin, the warning cry of the Nazarite voice by intriguing with the cunning, incestuous daughters of unholy thoughts and desires.

The objective mind is most active when the body is awake. The subjective influences are most active, and often fill the mind with impressions, while the physical body is asleep. The spiritual intelligence can only intrude itself when the human will is suspended, or passive to external states. A man who lives only on the sensual plane will receive his knowledge through the senses, and will not, while in that state, receive spiritual impressions or warning dreams.

Men and women rarely ever degrade themselves so low that the small voice of the desert does not bring them a message. Sodom and Gomorrah, vile with the debauchery of a nameless crime, were not deserted by the angel of love until the fire which they had lighted in their souls had consumed them. The walls of Jericho did not fall until Rahab, the harlot, had been saved and the inmates had heard for several days the ram's-horn and the tramp of Joshua's infantry.

The evangelist Jonah, the Sam Jones of Hebrew theology, exhorted the adulterous Nineveh many times to repentance before it fell.

David, while intoxicated with the wine of love, from languishing in the seductive embrace of the beautiful bathing nymph, Bathsheba, heard the voice of Nathan. Surely God is no respecter of persons, and will speak to all classes if the people will not stiffen their necks or harden their hearts.

Women dream more often and more vividly than men, because their dream composition is less influenced and allied to external environments.

All dreams possess an element of warning or prescience; some more than others. This is unknown to the many, but is known to the observing few. There are many people who have no natural taste for music, and who do not know one note from another. There are also those who cannot distinguish one color from another. To the former there is no harmony of sound, and to the latter there is no blending of colors.

They are heard and seen, but there is no artistic recognition of the same. Still it would be absurd to say to either the musician or the artist: your art is false and is only an illusion of the senses.

One man apparently never dreams; another dreams occasionally, and still another more frequently; none atttempt{sic} to interpret their dream, or to observe what follows; therefore, the verdict is, ``There is nothing in dreams.'' (Schopenhauer aptly says: ``No man can see over his own height…. Intellect is invisible to the man who has none.'') The first is like the blind man who denies the existence of light, because he does not perceive it. The second and third resemble the color-blind man, who sees but who persists in calling green blue, and vice versa.

A fourth man sees in a dream a friend walking in his room; the vision is so vivid he instantly gets up and strikes a match. After making sure there is no intruder about the room he looks at his watch and goes back to bed. The next day he receives the unwelcome tidings that his friend died at the exact moment of the vision.

At another time he hears in his dream a familiar voice cry out in agony. Soon he hears of a shocking accident or distressing illness befalling the one whose voice he recognized in the dream.[2]

[2] For authentic records, see Flammarion's ``Unknown.''

The third man, already referred to, has about the same dream experiences, but calls them strange coincidences or unconscious cerebration, etc.

Again, the fourth man dreams of walking through green fields of corn, grass or wheat. He notes after such dreams prosperous conditions follow for at least a few days. He also notes, if the area over which he passes is interspersed with rocks or other adverse signs, good and bad follow in the wake of the dream. If he succeeds in climbing a mountain and finds the top barren he will accomplish his object, but the deal will prove unprofitable. If it is green and spring-like in appearance, it will yield good results. If he sees muddy water, sickness, business depression or causes for jealousy may develop.

A nightmare suggests to the dreamer to be careful of health and diet, to relax his whole body, to sleep with his arms down and keep plenty of fresh air in the room.

He sums up the foregoing with a thousand similar dream incidents, and is led to believe certain dreams possess an element of warning.

There are three pure types of dreams, namely, subjective, physical and spiritual. They relate to the past, present and future, and are influenced by past or subjective, physical and spiritual causes. The latter is always deeply prophetic, especially when it leaves a vivid impression on the conscious mind. The former, too, possesses an element of warning and prophecy, though the true meaning is hidden in symbols or allegory. They are due to contingent mental pictures of the past falling upon the conscious mind of the dreamer. Thus he is back at the old home, and finds mother pale and aged, or ruddy and healthy, and the lawn withered or green. It all augurs, according to the aspect the picture assumes, ill or good fortune.

Physical dreams are more or less unimportant. They are usually superinduced by the anxious waking mind, and when this is so they possess no prophetic significance.

Dreams induced by opiates, fevers, mesmerism and ill health come under this class. A man who gambles is liable to dream of cards; if he dreams of them in deep sleep the warning is to be heeded; but if it comes as a reverie while he sleeps lightly he should regard it as worthless. Such dreams reflect only the present condition of the body and mind of the dreamer; but as the past and present enter into shaping the future, the reflections thus left on the waking mind should not go by unheeded.

We often observe matters of dress and exterior appearance through mirrors, and we soon make the necessary alterations to put our bodies in harmony with existing formalities. Then, why not study more seriously the mental images reflected from the mirror of the soul upon our minds through the occult processes within us?

Thirdly, the spiritual dreams are brought about by the higher self penetrating the soul realm, and reflecting upon the waking mind approaching events. When we put our animal mind and soul in harmony with our higher self we become one with it, and, therefore, one with the universal mind or will by becoming a part of it. It is through the higher self we reach the infinite. It is through the lower self we fall into the whirlpool of matter.

These dreams are a part of the universal mind until they transpire in the life of man. After this they go to make a part of the personal soul. Whatever has not taken place in the mind, or life of man, belongs exclusively to the impersonal mind. But as soon as a man lives or sees a thing, that thing instantly becomes a part of his soul; hence, the clairvoyant, or mind reader, never perceives beyond the personal ego, as the future belongs exclusively to God or the universal mind, and has no material, subjective existence; therefore, it cannot be known except through the channels of the higher self, which is the Truth or the Word that is constantly striving to manifest itself through the flesh.

Our psychical research people give us conclusive proof of mental telepathy or telegraphy between finite minds. Thus communications or impressions are conveyed many miles from one mind to another. This phenomenon is easier when one or both of the subjects are in a state of somnambulence or asleep.

In thought transference or mind reading it is absolutely necessary to have a positive and a negative subject. Through the same law that mental impressions are telegraphed from one finite mind to another a man may place himself in harmony with the infinite mind and thus receive true and healthful warnings of coming evil or good. Homer, Aristotle and other writers of the ancient classics thought this not improbable.

The statesman, the poet, the philosopher of the Bible were unanimous in attaching prophetic significance to dreams. Has the law of ethereal vibrations undergone any recent changes to debar or molest the communion of the soul with its spiritual father, any more than it has debarred contact with its material mother or environments?

We only understand the great laws of nature by effects. We know that vegetation planted in native soil and properly attended with light, heat and moisture, will grow and yield a certain species of fruit. We may infer how it does this, but we cannot explain the process of transformation any more than we can explain why certain tropical birds are burnished with glowing colors, and that other birds under the murky skies are gray and brown, while in the Arctic regions they bleach.

In sleep we see, without being awakened, the angry lightning rend the midnight clouds, and hear the explosive thunder hurl its fury at us; but can we explain it any more than our scientist can explain the natural forces of thought, of love and hate, or the subtle intuition of woman?

What of the silhouette or the anthelion of the Scandinavian Alps, and the aerial cities so often seen by explorers and travelers? Do not they defy the law of optics? Must we understand the intricacies of articulation and the forces back of it before we can appropriate speech? Must we discard all belief in an infinite mind because we cannot understand it, and therefore say we are not a part of it because there is no Infinite? Should we discard the belief in the infinitude of number, because we cannot understand it, and therefore say that finite number is not a part of the infinite?

No scientist or naturalist is so grossly stupid as to deny the infinite expansion of numbers? If this be so, it establishes the infinite of number, of which every finite number is a part, and thus we have a parallel in mathematics, the very cornerstone of the exact sciences, for a finite and an infinite mind. It is from the prototype of this infinite of number, namely, the infinite of intelligence, that spiritual dreams proceed. They are, therefore, the reflection of truth upon the dream mind and occur with less frequency than do dreams of the other two classes.

There are also mixed dreams, due to a multitude of incidents arising from one or more sources, which being reflected upon the mind at the same instant, produce an incoherent effect similar to that which might be produced by running the same newspaper through two or more presses all of different size type.

Again, if you sit before a mirror where flashlights of faces and other things are reflected simultaneously and instantly removed, you will fail to obtain a well-defined impression of what passed before your mind.

If you should pass on a train, at the speed of two miles a minute, through a forest of flowers and trees, your mind would be unable to distinguish one flower or tree from another.

It is in a similar way dream life and incidents may fall upon the mind.

A woman may dream of receiving a letter, and in the same connection see muddy water, or an arid landscape. Closely following, in waking life, she is astonished to receive a letter in about the same manner of her dream, but the muddy water and the arid landscape are missing.

This is a mixed dream and is due to more than one cause. The first part is literal in its fulfilment, and belongs to the spiritual class; the other part of the dream is subjective, and therefore allegorical in meaning. Together with the letter, it was a forewarning of misfortune.

These dreams are more difficult of interpretation than those belonging to the spiritual type. In such dreams you may see water, letters, houses, money, people, and countless other things. The next day you may cross water or receive a letter; the other things you may not see, but annoyance or pleasure will follow.

Again, you may have a similar dream and not receive a letter or cross water, but the waking life will be filled with the other dream pictures and you will experience disappointing or pleasant surprises as are indicated by the letter or water sign.

I have selected the allegorical type of dreams for the subject of this work. Dreams that are common occurrences and are thought by the world to be meaningless.

I have endeavored, through the occult forces in and about me to find their esoteric or hidden import.

Dreams transpire on the subjective plane. They should therefore be interpreted by subjective intelligence. This, though burdened with many business cares, I have honestly endeavored to do. Through the long hours of many nights I have waited patiently and passively the automatic movement of my hand to write the subjective definitions without receiving a word or a single manifestation of intelligence, and again the mysterious forces would write as fast as my hand could move over the paper.

I will leave it for my readers to draw their own conclusions as to whether automatic writing is the work of extraneous spirits, through the brain and intelligence of the medium, or the result of auto-suggestive influence upon the subjective personality.

It is argued by the Materialist, with some degree of strength, that the healthy man does not dream, This is, perhaps, true, in a way, but the whole man comprises the past, present, and future. The past and future always embrace more of the conditions that surround him than the present. The present is only the acute stage, while the chronic stage, considered from a personal view, is the past and future combined. Man cannot eliminate entirely these states from himself, for, while they are past and future to the personal mind, they are ever present to the higher subjective senses; he is, therefore, never in perfect health unless these states are in harmony with the present. The personal self, in a normal state, cannot free itself from the past or from the anxieties of the future.

The reader should ever keep before his mind the fact that no man ever had the same dream twice. He may have had very similar dreams, but some detail will be missing. Nature seems to abhor duplicates. You could no more find two dreams alike than you could find facsimiles in two blades of grass. A man cannot live two days exactly alike. Different influences and passions will possess him. Consequently, no two dreams can be had under exactly the same influences. Stereotypes are peculiarly the invention of man and not of God or nature.

Since it is impossible to find a man twice in exactly the same mental state, it is equally impossible for him to dream the same dream twice; therefore, it is only possible to approximate dream interpretation by classing them into families. This I have attempted to do in a more comprehensive way than other writers who have preceded me.

All men are acquainted with health and sickness, love and hate, success and failure. Sickness, hate and failure belong to kindred families, and often ally their forces in such a way that it is hard to say whether the dreamer will fail in love, health or some business undertaking. But at all times a bad symbol is a warning of evil, though that evil may be minimized or exaggerated, or vice versa, according as signs are good.

Thus, if the dream symbol indicates wealth or fortune to the peasant, his waking life may be gladdened by receiving or seeing a fifty-cent piece, or finding assuring work, while the same symbol to a wealthy man would mean many dollars, or a favorable turn in affairs.

It is the same in physical life. A man may hear the sound of a wagon. He cannot determine by the rattle of the wheels whether it is laden with laundry, groceries or dry goods. He may judge as to its size and whether it is bearing a heavy or a light burden. When it objectifies he will be able to know its full import and not before. So with dream symbols. We may know they are fraught with evil or good, as in the case of Pilate's wife, but we cannot tell their full meaning until their reflections materialize before the objective sense.

Death is more frequently foretold by dream messages or visions, as explained in another part of this chapter.

During sleep the will is suspended, leaving the mind often a prey to its own fancy. The slightest attack of an enemy may be foretold by the unbridled imagination exaggerating the mental picture into a monstrous shark or snake, when, indeed, a much less portentous sign was cast from the dream mold.

A woman may see a serpent in waking life and through fright lose reason or self-control. She imagines it pursues her when in reality it is going an opposite direction; in a like way dreams may be many times unreal.

The mind loses its reason or will in sleep, but a supersensitive perception is awakened, and, as it regains consciousness from sleep, the sound of a knock on the wall may be magnified into a pistol shot.

The sleeping mind is not only supersensitive as to existing external sounds and light, but it frequently sees hours and days ahead of the waking mind.

Nor is this contradictory to the laws of nature. The ant housed in the depth of the earth, away from atmospheric changes, knows of the approach of the harvest, and comes forth to lay by his store.

In a like manner, the pet squirrel is a better barometer of the local weather than the Weather Bureau. With unerring foresight, when a wintry frown nowhere mars the horizon, he is able to apprehend a cold wave twenty-four hours ahead, and build his house accordingly.

So in sleep, man dreams the future by intuitive perception of invisible signs or influences, while awake he reasons it out by cause and effect. The former seems to be the law of the spiritual world, while the latter would appear to be the law of the material world. Man should not depend alone upon either. Together they proclaim the male and female principle of existence and should find harmonious consummation.

In this manner only can man hope to achieve that perfect normal state to which the best thought of the human race is aspiring, where he can create and control influences instead of being created and controlled by them, as the majority of us are at the present day.

God, the highest subjective source of intelligence, may in a dream leave impressions or presentiments on the mind of man, the highest objective source of intelligence.

The physical sun sends its light into the dark corners of the earth, and God, the Spiritual Sun, imparts spiritual light into the passive and receptive soul.

Man, by hiding in a cave, or closing the windows and doors of his house, may shut out all physical light; so he may steep his soul in sensual debauchery until all spiritual light is shut out.

Just as the vital essence of the soil, the mother of nature, may be extracted by abuse, either from omission or commission, until neither the light of the sun, nor the moisture of the heavens will wake the flush of life, so may the spiritual essence be deadened when the soil of the soul is filled with the aged and multiplying weeds of ravishing materiality.

The dream mind is often influenced by the waking mind. When the waking mind dwells upon any subject, the dream mind is more or less influenced by it, and it often assists the waking mind in solving difficult problems. The personal future, embodied in the active states of the universal mind, may affect the dream mind, producing premonitions of death, accidents and misfortune.

The objective mind rejoices or laments over the aspects of the past and present, while the spiritual mind, striving with the personal future, either laments or rejoices over the prospective conditions.

One is the barometer of the past, while the other is the barometer of the future.

If we study carefully the spiritual impressions left upon the dream mind, through the interpretations of this book, we will be able to shape our future in accordance with spiritual law.

Thus our temporal events will contribute to our spiritual development, and in turn our spiritual knowledge will contribute to our temporal welfare. Without this harmonious interaction of the two great forces in man, the Divine plan of destiny cannot be reached.

This can only be accomplished through the material mind or reason dominating the animal emotions of the heart. In this way we would not covet our neighbor's goods, or grow angry with our brother over trifles.

The house vacated by the sefish{sic} appetites of the world would be filled with the whispers of spiritual love and wisdom necessary to the mutual welfare and development of body and soul.

The theory used in this book to interpret dreams is both simple and rational. By the using of it you will be surprised to find so many of the predictions fulfilled in your waking life. We deal with both the thought and the dream. The thought or sign implied in the object dreamed of and the influence surrounding it are always considered in the interpretation.

Thoughts proceed from the visible mind and dreams from the invisible mind. The average waking mind receives and retains only a few of the lessons of life. It is largely filled with idle and incoherent thoughts that are soon forgotten. The same may be truly said of the dream mind. Many of our day thoughts are day dreams, just as many of our night dreams are night thoughts. Our day deeds of evil or good pierce or soothe the conscience, just as our night symbols of sorrow and joy sadden or please the objective senses. Our day's thoughts are filled with the warnings and presence of the inner mind and our night's thoughts are tinctured and often controlled by our external mind.

Some writer has said: ``Everything that exists upon earth has its ethereal counterpart.'' Christ said: ``As a man thinketh so is he.'' A Hindu proverb says: ``Man is a creature of reflection; he becomes that upon which he reflects.'' A modern metaphysicist says: ``Our thoughts are real substance and leave their images upon our personality, they fill our aura with beauty or ugliness according to our intents and purposes in life.'' Each evil thought or action has its pursuing phantom, each smile or kindly deed its guiding angel, we leave wherever we ignobly stand, a tomb and an epitaph to haunt us through the furnace of conscience and memory.

Closely following in the wake of our multiplying evil thoughts are armies of these ghastly spectres pursuing each other with the exact intents and purposes of the mind that gave them being. If we consider well these facts we will be forced into thinking our best thoughts at all times. Thoughts are the subjective and creative force that produces action. Action is the objective effect of thought; hence the character of our daily thoughts is making our failure or success of to-morrow.

The impersonal mind deals with all time and things as ever present. The objective mind is constantly striving to penetrate the spiritual realm, while the spiritual mind is striving to enter matter, hence our actions have their subjective counterparts and their subethereal counterparts. The universal mind, in harmony with the evolutionary plans and laws of the macrocosms, materializes through functions of the microcosm, imparting to each, with its routine of failure and success, its daily objectivity. The inner or passive dream mind may perceive the subjective types or antitypes many days before they objectify through the microcosm. Their meaning is often wrapt in symbols, but sometimes the actual as it occurs in objective life is conveyed. Our own thought images which have passed before the objective mind may be perceived by the clever mind reader, but those antitypes which are affecting our future, but which have none other but subjective existence, are rarely ever perceived by any one except by the power of the higher self or the spirit within. For this reason we are enjoined by the sages to study self. With the physical mind we only see physical objects, with the subjective mind we see only subjective objects. This was Paul's doctrine and it is the belief of the best psychic thought of this century. By means of our reason— an objective process for divining the future—aided by mathematical and geographical data, we may outline the storm centers and the path of the rain days before they appear in certain localities. After eliminating all contingencies arising from clerical error and counteracting influence, the prognostication is sure of fulfilment. For centuries ahead the astronomer foretells the eclipse of the moon and the sun and the arrival of comets. He does not do this by crossing the borderland dividing the spiritual from the physical world. In a like manner the subjective forces operate upon their own planes and know very little even of their own corporal realm, just as our physical senses know little, if anything, of the soul or spiritual habitation. They know that by gross living the sense of conscience may be dulled, or that by right living it may be strengthened. In like manner the subjective mind perceives by its own senses certain invisible types of evil seeking external manifestations in the microcosm. It knows that these forms of error will work harm to the objective mind, and that if persisted in they will pervert all intercourse or interchange of counsel between the two factions of the man. In this there is no spiritual perception of physical objects, any more than there is in mundane life a sense perception of spiritual images and antitypes. The former only sees the forms that manifest on its plane, while the latter can note only those common to its sphere. Each may recognize and feel the violence or good that these manifestations will do to their respective counterparts, but we have no reason to believe that normal objective or subjective states have visional powers beyond their own plane. The mind of man acting upon the mind of the macrocosm will produce, according as he thinks or acts, antitypes of good or evil in the imagination of the world which is reflected upon the spiritual aura of the microcosm previous to taking on corporal form. While in this state they may be perceived by subjectivity, and thus the images seen are impressed on the dream mind during sleep, or on the passivity of the objective sense.

Evil or righteous acts recently committed will more acutely affect the present waking mind than those enacted at a more remote period. In a similar way future disaster or success which is soon to occur will impress the dream mind more vividly than those which are to transpire at a later date. But in the lives of all men there are past incidents which they will never forget, and which will never cease to fill their hearts with pride or remorse. So, too, in their distant future there are important events to transpire which are struggling through tumultuous infinitude to leave their ghastly or smiling impress upon the dream mind. If your mental states are passive you will receive the warnings. There are cases on record which show events have been forecast years ahead of their occurrence.