DREAMS/PART 2
Chapter
2
THE
MECHANISM
(i) PHYSICAL
First, then, as to the physical part
of the mechanism. We have in our bodies a great central axis of nervous matter,
ending in the brain, and from this a network of nerve-threads radiates in every
direction through the body. It is these nerve-threads, according to modern
scientific theory, which by their vibrations convey all impressions from
without to the brain, and the latter, upon receipts of these impressions,
translates them into sensations or perceptions; so that if I put my hand upon
some object and find it to be hot, it is really not my hand that feels, but my
brain, which is acting upon information transmitted to it by the vibrations
running along its telegraph wires, the nerve-threads.
It is important also to bear in mind
that all the nerve-threads of the body are the same in constitution, and that
the special bundle of them that we call the optic nerve — which conveys to the
brain impressions made upon the retina of the eye, and so enables us to see —
differs from the nerve-threads of the hand or foot only in the fact that
through long ages of evolution it has been specialized to receive and transmit
most readily one particular small set of rapid vibrations which thus become
visible to us as light. The same remark holds good with reference to our other
sense organs; the auditory, the olfactory, or the gustatory nerves differ from one
another and from the rest only in this specialization: they are essentially the
same, and they all do their respective work in exactly the same manner, by the
transmission of vibrations to the brain.
Now this brain of ours, which is thus
the great centre of our nervous system, is very readily affected by slight
variations in our general health, and most especially by any which involve a
change in the circulation of the blood through it. When the flow of blood
through the vessels of the head is normal and regular, the brain (and,
therefore, the whole nervous system) is at liberty to function in an orderly
and efficient manner; but any alteration in this normal circulation, either as
to quantity, quality, or speed, immediately produces a corresponding effect on
the brain, and through it on the nerves throughout the body.
If, for example, too much blood is
supplied to the brain, congestion of the vessels takes place, and irregularity
in its action is at once produced; if too little, the brain (and, therefore,
the nervous system) becomes first irritable and then lethargic. The quality of
the blood supplied is also of great importance. As it courses through the body
it has two principal functions to perform — to supply oxygen and to provide
nutrition to the different organs of the body; and if it be unable adequately
to fulfill either of these functions, a certain disorganization will follow.
If the supply of oxygen to the brain
be deficient, it becomes overcharged with carbon dioxide, and heaviness and
lethargy very shortly supervene. A common example of this is the feeling of
dullness and sleepiness which frequently overtakes one in a crowded and
ill-ventilated room; owing to the exhaustion of the oxygen in the room by the
continued respiration of so large a number of people, the brain does not
receive its due modicum, and therefore is unable to do its work properly.
Again, the speed with which the blood
flows through the vessels affects the action of the brain; if it be too great,
it produces fever; if too slow, then again lethargy is caused. It is obvious,
therefore, that our brain (through which, be it remembered, all physical
impressions must pass) may very easily be disturbed and more or less hindered
in the due performance of its functions by causes apparently trivial — causes
to which we should probably often pay no attention whatever even during waking
hours — of which we should almost certainly be entirely ignorant during sleep.
Before we pass on, one other
peculiarity of this physical mechanism must be noted, and that is its
remarkable tendency to repeat automatically vibrations to which it is
accustomed to respond. It is to this property of the brain that are to be
attributed all those bodily habits and tricks of manner which are entirely
independent of the will, and are often so difficult to conquer; and, as will
presently be seen, it plays an even more important part during sleep than it
does in our waking life.
(ii) ETHERIC
It is not alone through the brain to
which we have hitherto been referring, however, that impressions may be
received by the man. Almost exactly co-extensive with and interpenetrating its
visible form is his etheric double (formerly called in theosophical literature
the linga sharira), and that also has a brain which is really no less physical
than the other, though composed of matter in a condition finer than the
gaseous.
If we examine with psychic faculty
the body of a newly-born child, we shall find it permeated not only by astral
matter of every degree of density, but also by the different grades of etheric
matter; and if we take the trouble to trace these inner bodies backwards to
their origin, we find that it is of the latter that the etheric double — the
mould upon which the physical body is built up — is formed by the agents of the
Lords of karma; while the astral matter has been gathered together by the
descending ego — not of course consciously, but automatically — as he passed
through the astral plane, and is, in fact, merely the development in that plane
of tendencies whose seeds have been lying dormant in him during his experiences
in the heaven-world, because on that level it was impossible that they could
germinate for want of the grade of matter necessary for their expression.
Now this etheric double has often
been called the vehicle of the human life-ether or vital force (called in
Sanskrit prana), and anyone who has developed the psychic faculties can see
exactly how this is so. He will see the solar life-principle almost colourless,
though intensely luminous and active, which is constantly poured into the
earth's atmosphere by the sun; he will see how the etheric part of his spleen
in the exercise of its wonderful function absorbs this universal life, and
specializes it into prana, so that it may be more readily assimilable by his
body; how it then courses all over that body, running along every nerve-thread
in tiny globules of lovely rosy light, causing the glow of life and health and
activity to penetrate every atom of the etheric double; and how, when the
rose-coloured particles have been absorbed, the superfluous life-ether finally
radiates from the body in every direction as bluish white light.
If he examines further into the
action of this life-ether, he will soon see reason to believe that the
transmission of impression to the brain depends rather upon its regular flow
along the etheric portion of the nerve-threads than upon the mere vibration of
the particles of their denser and visible portion, as is commonly supposed. It
would take too much of our space to detail all the experiments by which this
theory is established, but the indication of one or two of the simplest will
suffice to show the lines upon which they run.
When a finger becomes entirely numbed
with cold, it is incapable of feeling; and the same phenomenon of insensibility
may readily be produced at will by a mesmerizer, who by a few passes over the
arm of his subject will bring it into a condition in which it may be pricked
with a needle or burnt by the flame of a candle without the slightest sensation
of pain being experienced. Now why does the subject feel nothing in either of
these two cases? The nerve-threads are still there, and though in the first
case it might be contended that their action was paralyzed by cold and by the
absence of blood from the vessels, this certainly cannot be the reason in the
second case, where the arm retains its normal temperature and the blood
circulates as usual.
If we call in the aid of the
clairvoyant, we shall be able to get somewhat nearer to a real explanation, for
he will tell us that the reason why the frozen finger seems dead, and the blood
is unable to circulate through its vessels, is because the rosy life-ether is
no longer coursing along the nerve-threads; for we must remember that though
matter in the etheric condition is invisible to ordinary sight, it is still
purely physical, and, therefore, can be affected by the action of cold or heat.
In the second case he will tell us
that when the mesmerizer makes the passes by which he renders the subject's arm
insensible, what he really does is to pour his own nerve-ether (or magnetism,
as it is often called) into the arm, thereby driving back for the time that of
the subject. The arm is still warm and living, because there is still
life-ether coursing through it, but since it is no longer the subject's own
specialized life-ether, and is therefore not en rapport with his brain, it
conveys no information to that brain, and consequently there is no sense of
feeling in the arm. From this it seems evident that though it is not absolutely
the life-ether itself which does the work of conveying impressions from without
to a man's brain, its presence as specialized by the man himself is certainly
necessary for their due transmission along the nerve-threads.
Now just as any change in the
circulation of the blood affects the receptivity of the denser brain-matter, and
thus modifies the reliability of the impressions derived through it, so the
condition of the etheric portion of the brain is affected by any change in the
volume or the velocity of these life-currents.
For example, when the quantity of
nerve-ether specialized by the spleen falls for any reason below the average,
physical weakness and weariness are immediately felt, and if, under these
circumstances, it also happens that the speed of its circulation is increased,
the man becomes supersensitive, highly irritable, nervous, and perhaps even
hysterical, while in such a condition he is often more sensitive to physical
impressions than he would normally be, and so it often occurs that a person
suffering from ill-health sees visions or apparitions which are imperceptible
to his more robust neighbour. If, on the other hand, the volume and velocity of
the life-ether are both reduced at the same time, the man experiences intense
languor, becomes less sensitive to outside influences, and has a general
feeling of being too weak to care much about what happens to him.
It must be remembered also that the
etheric matter of which we have spoken and the denser matter ordinarily
recognized as belonging to the brain are really both parts of one and the same
physical organism, and that, therefore, neither can be affected without
instantly producing some reaction on the other. Consequently there can be no
certainty that impressions will be correctly transmitted through this mechanism
unless both portions of it are functioning quite normally; any irregularity in
either part may very readily so dull or disturb its receptivity as to produce
blurred or distorted images of whatever is presented to it. Furthermore, as
will presently be explained, it is infinitely more liable to such aberrations
during sleep than when in the waking state.
(iii) ASTRAL
Still another mechanism that we have
to take into account is the astral body, often called the desire-body. As its
name implies, this vehicle is composed exclusively of astral matter, and is, in
fact, the expression of the man on the astral plane, just as his physical body
is the expression of him on the lower levels of the physical plane.
Indeed, it will save the theosophical
student much trouble if he will learn to regard these different vehicles simply
as the actual manifestation of the ego on their respective planes — if he
understands, for example, that it is the causal body (sometimes called the
auric egg) which is the real vehicle of the reincarnating ego, and is inhabited
by him as long as he remains upon the plane which is his true home, the higher
levels of the mental world: but that when he descends into the lower levels he
must, in order to be able to function upon them, clothe himself in their
matter, and that the matter which he thus attracts to himself furnishes his
mind-body. Similarly, descending into the astral plane, he forms his astral or
desire-body out of its matter, though, of course, still retaining all the other
bodies; and on his still further descent to this lowest plane of all, the
physical body is formed in the midst of the auric egg, which thus contains the
entire man.
This astral vehicle is even more
sensitive to external impressions than the gross and etheric bodies, for it is
itself the seat of all desires and emotions — the connecting link through which
alone the ego can collect experiences from physical life. It is peculiarly
susceptible to the influence of passing thought-currents, and when the mind is
not actively controlling it, it is perpetually receiving these stimuli from
without, and eagerly responding to them.
This mechanism also, like the others,
is more readily influenced during the sleep of the physical body. That this is
so is shown by many observations, a fair example of them being a case recently
reported to the writer, in which a man who had been a drunkard was describing
the difficulties in the way of his reformation. He declared that after a long
period of total abstinence he had succeeded in entirely destroying the physical
desire for alcohol, so that in his waking condition he felt an absolute
repulsion for it; yet he stated that he still frequently dreamed that he was
drinking, and in that dream state he felt the old horrible pleasure in such
degradation.
Apparently, therefore, during the day
his desire was kept under control by the will, and casual thought-forms or
passing elementals were unable to make any impression upon it; but when the
astral body was liberated in sleep it escaped to some extent from the
domination of the ego, and its extreme natural susceptibility so far reasserted
itself that it again responded readily to these baneful influences, and
imagined itself experiencing once more the disgraceful delights of debauchery.
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