the dream we should surely age earlier, and thus the dream may be considered perhaps not a gift directly from above, but a delightful task, a friendly companion, on our pilgrimage to the grave."
The refreshing and curative activity of the dream is even more impressively depicted by Purkinje.53 "The productive dreams in particular would perform these functions. They are easy plays of the imagination, which have no connection with the events of the day. The mind does not wish to continue the tension of the waking life, but to release it and recuperate from it. It produces, in the first place, conditions opposed to those of the waking state. It cures sadness through joy, worry through hope and cheerfully distracting pictures, hatred through love and friendliness, and fear through courage and confidence; it calms doubt through conviction and firm belief, and vain expectations through realisation. Many sore spots in the mind, which the day keeps continually open, sleep heals by covering them and guarding against fresh excitement. Upon this the curative effect of time is partially based." We all feel that sleep is beneficial to the psychic life, and the vague surmise of the popular consciousness apparently cannot be robbed of the notion that the dream is one of the ways in which sleep distributes its benefits.
The most original and most far-reaching attempt to explain the dream as a special activity of the mind, which can freely display itself only in the sleeping state, was the one undertaken by Scherner58 in 1861. Scherner's book, written in a heavy and bombastic style, inspired by an almost intoxicated enthusiasm for the subject, which must repel us unless it can carry us away with it, places so many difficulties in the way of an analysis that we gladly resort to the clearer and shorter description in which the philosopher Volkelt72 presents Scherner's theories: "From the mystic conglomerations and from all the gorgeous and magnificent billows there indeed flashes and irradiates an ominous light of sense, but the path of the philosopher does not thereby become clearer." Such is the criticism of Scherner's description from one of his own adherents.
Scherner does not belong to those authors who allow the mind to take along its undiminished capacities into the dream life. He indeed explains how in the dream the centrality and the spontaneous energy of the ego are enervated, how cognition, feeling, will, and imagination become changed through this decentralisation, and how no true mental character, but only the nature of a mechanism, belongs to the remnants of these psychic forces. But instead, the activity of the mind designated as phantasy, freed from all rational domination and hence completely uncontrolled, rises in the dream to absolute supremacy. To be sure, it takes the last building stones from the memory of the waking state, but it builds with them constructions as different from the structures of the waking state as day and night. It shows itself in the dream not only reproductive, but productive. Its peculiarities give to the dream life its strange character. It shows a preference for the unlimited, exaggerated, and prodigious, but because freed from the impeding thought categories, it gains a greater flexibility and agility and new pleasure; it is extremely sensitive to the delicate emotional stimuli of the mind and to the agitating affects, and it rapidly recasts the inner life into the outer plastic clearness. The dream phantasy lacks the language of ideas; what it wishes to say, it must clearly depict; and as the idea now acts strongly, it depicts it with the richness, force, and immensity of the mode in question. Its language, however simple it may be, thus becomes circumstantial, cumbersome, and heavy. Clearness of language is rendered especially difficult by the fact that it shows a dislike for expressing an object by its own picture, but prefers a strange picture, if the latter can only express that moment of the object which it wishes to describe. This is the symbolising activity of the phantasy.... It is, moreover, of great significance that the dream phantasy copies objects not in detail, but only in outline and even this in the broadest manner. Its paintings, therefore, appear ingeniously light and graceful. The dream phantasy, however, does not stop at the mere representation of the object, but is impelled from within to mingle with the object more or less of the dream ego, and in this way to produce an action. The visual dream, e.g., depicts gold coins in the street; the dreamer picks them up, rejoices, and carries them away.
According to Scherner, the material upon which the dream phantasy exerts its artistic activity is preponderately that of the organic sensory stimuli which are so obscure during the day (comp. p. 29); hence the phantastic theory of Scherner, and the perhaps over-sober theories of Wundt and other physiologists, though otherwise diametrically opposed, agree perfectly in their assumption of the dream sources and dream excitants. But whereas, according to the physiological theory, the psychic reaction to the inner physical stimuli becomes exhausted with the awakening of any ideas suitable to these stimuli, these ideas then by way of association calling to their aid other ideas, and with this stage the chain of psychic processes seeming to terminate according to Scherner, the physical stimuli only supply the psychic force with a material which it may render subservient to its phantastic intentions. For Scherner the formation of the dream only commences where in the conception of others it comes to an end.
The treatment of the physical stimuli by the dream phantasy surely cannot be considered purposeful. The phantasy plays a tantalising game with them, and represents the organic source which gives origin to the stimuli in the correspondent dream, in any plastic symbolism. Indeed Scherner holds the opinion, not shared by Volkelt and others, that the dream phantasy has a certain favourite representation for the entire organism; this representation would be the house. Fortunately, however, it does not seem to limit itself in its presentation to this material; it may also conversely employ a whole series of houses to designate a single organ, e.g., very long rows of houses for the intestinal excitation. On other occasions particular parts of the house actually represent particular parts of the body, as e.g., in the headache-dream, the ceiling of the room (which the dream sees covered with disgusting reptile-like spiders) represents the head.
Quite irrespective of the house symbolism, any other suitable object may be employed for the representation of these parts of the body which excite the dream. "Thus the breathing lungs find their symbol in the flaming stove with its gaseous roaring, the heart in hollow boxes and baskets, the bladder in round, bag-shaped, or simply hollowed objects. The male dream of sexual excitement makes the dreamer find in the street the upper portion of a clarinette, next to it the same part of a tobacco pipe, and next to that a piece of fur. The clarinette and tobacco pipe represent the approximate shape of the male sexual organ, while the fur represents the pubic hair. In the female sexual dream the tightness of the closely approximated thighs may be symbolised by a narrow courtyard surrounded by houses, and the vagina by a very narrow, slippery and soft footpath, leading through the courtyard, upon which the dreamer is obliged to walk, in order perhaps to carry a letter to a gentleman" (Volkelt, p. 39). It is particularly noteworthy that at the end of such a physically exciting dream, the phantasy, as it were, unmasks by representing the exciting organ or its function unconcealed. Thus the "tooth-exciting dream" usually ends with the dreamer taking a tooth out of his mouth.
The dream phantasy may, however, not only direct its attention to the shape of the exciting organ, but it may also make the substance contained therein the object of the symbolisation. Thus the dream of intestinal excitement, e.g., may lead us through muddy streets, the bladder-exciting dream to foaming water. Or the stimulus itself, the manner of its excitation, and the object it covets, are represented symbolically, or the dream ego enters into a concrete combination with the symbolisation of its own state, as e.g., when, in the case of painful stimuli, we struggle desperately with vicious dogs or raging bulls, or when in the sexual dream the dreamer sees herself pursued by a naked man. Disregarding all the possible prolixity of elaboration, a symbolising phantastic activity remains as the central force of every dream. Volkelt,72 in his finely and fervently written book, next attempted to penetrate further into the character of this phantasy and to assign to the psychical activity thus recognised, its position in a system of philosophical ideas, which, however, remains altogether too difficult of comprehension for any one who is not prepared by previous schooling for the sympathetic comprehension of philosophical modes of thinking.
Scherner connects no useful function with the activity of the symbolising phantasy in dreams. In the dream the psyche plays with the stimuli at its disposal. One might presume that it plays in an improper manner.
