upper
centers. A woman whose most positive dynamism is in the breast and
shoulders is fascinated by the bull. Her dream-fear of the bull and
his horns which may run into her may be reversed to a significance of
desire for connection, not from the centers of the lower, sensual
self, but from the intense physical centers of the upper body: the
phallus polarized from the upper centers, and directed towards the
great breast center of the woman. Her wakeful fear is terror of the
great breast-and-shoulder, _upper_ rage and power of man, which may
pierce her defenseless lower self. The terror and the desire are near
together--and go with an admiration of the slender, abstracted bull
loins.

Other dream-fears, or strong dream-impressions, may be almost
imageless. They may be a great terror, for example, of a purely
geometric figure--a figure from pure geometry, or an example of pure
mathematics. Or they may have no image, but only a sensation of smell,
or of color, or of sound.

These are the dream-fears of the soul which is falling out of human
integrity into the purely mechanical mode. If we idealize ourselves
sufficiently, the spontaneous centers do at last work only, or almost
only, in the mechanical mode. They have no dynamic relation with
another being. They cannot have. Their whole power of dynamic
relationship is quenched. They act now in reference purely to the
mechanical world, of force and matter, sensation and law. So that in
dream-activity sensation or abstraction, abstract law or calculation
occurs as the predominant or exclusive image. In the dream there may
be a sensation of admiration or delight. The waking sensation is fear.
Because the soul fears above all things its fall from individual
integrity into the mechanic activity of the outer world, which is the
automatic death-world.

And this is our danger to-day. We tend, through deliberate idealism or
deliberate material purpose, to destroy the soul in its first nature
of spontaneous, integral being, and to substitute the second nature,
the automatic nature of the mechanical universe. For this purpose we
stay up late at night, and we rise late in the morning.

To stay up late into the night is always bad. Let us be as ideal as we
may, when the sun goes down the natural mode of life changes in us.
The mind changes its activity. As the soul gradually goes passive,
before yielding up its sway, the mind falls into its second phase of
activity. It collects the