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Wet dreams: St Thomas Aquinas defined and discussed the topic of nocturnal emission, which occurs when one dreams of physical pleasure. Aquinas argues those who say that wet dreams are a sin and comparable to the actual experience of sex are wrong. Aquinas believes that such an action is sinless, for a dream is not under a person's control or free judgment. When one has a "nocturnal orgasm", it is not a sin, but it can lead to sins (p. 227). Aquinas says that wet dreams come from a physical cause of inappropriate pictures within your imagination, a psychological cause when thinking of sex while you fall asleep and a demonical cause whereby demons act upon the sleeper's body, "stirring the sleeper's imagination to bring about a orgasm" (p. 225). In the end, though, dreaming of lustful acts is not sinful. The "mind's awareness is less hindered", as the sleeper lacks right reason; therefore, a person cannot be accountable for what they dream while sleeping (p. 227).
Nor is it easy to agree with the editor of the reprint of1837 that the work, "with all its imperfections, is perhaps the mostvigorous" of its author's compositions. That there are passages in itwhich impress us by their force of expression, as well as by subtletyor beauty of thought, must of course be admitted. It was impossible toa man of Coleridge's literary power that it should be otherwise. But"vigorous" is certainly not the adjective which seems to me to suggestitself to an impartial critic of these too copious disquisitions.Making every allowance for their necessary elasticity of scope as beingdesigned to "prepare and discipline the student's moral andintellectual being, not to propound dogmas and theories for hisadoption," it must, I think, be allowed that they are wanting in thatcontinuity of movement and co-ordination of parts which, as it seems tome, enters into any intelligible definition of "vigour," as attributedto a work of moral and political exposition considered as a whole. Thewriter's discursiveness is too often and too vexatiously felt by thereader to permit of the survival of any sense of theorematic unity inhis mind; he soon gives up all attempts at periodical measurement ofhis own and his author's progress towards the prescribed goal of theirjourney; and he resigns himself in this, as in so many other ofColeridge's prose works, to a study of isolated and detached passages.So treated, however, one may freely admit that the Friend isfully worthy of the admiration with which Mr. H. N. Coleridge regardedit. If not the most vigorous, it is beyond all comparison the mostcharacteristic of all his uncle's performances in this field of hismultiform activity. In no way could the peculiar pregnancy ofColeridge's thoughts, the more than scholastic subtlety of hisdialectic, and the passionate fervour of his spirituality be moreimpressively exhibited than by a well-made selection of locifrom the pages of the Friend. 350c69d7ab