Capitulum

Titulus

Paginae

6

Phainomenology of Dreaming

165-96

7

Cultural Theories of Dreaming

197-234

8

Sociocultural Aspects of Dreaming

235-68

9

Dreaming in Religion

269-304

10

Archetypal Dreaming

305-30

11

Dreaming and the Self

331-58

12

Transpersonal Dreaming

359-92

13

Dream Yoga-s

393-426

II

6

Phainomenology of Dreaming

165-96

"Dreaming is first and foremost a life-world, a domain of experience (Rycroft 1979:2)."

"We need ethnographic dream researchers like George Gillespie (1985, 1998b, 1997) who have immersed themselves in their own dream phenomenology before tackling dreaming among polyphasic peoples. ... Phenomenology is fundamentally a method for studying one's own consciousness. It is a method, for instance, that Husserl used to examine his own ... subjectvity in his book The Phenomenology of Internal ... Consciousness (... [1928]) ... . So ... phenomenology here ... is specifically the Husserlian version -- an approach ... useful in anthropology (see ... Jackson 1996)."

"We already know what ... is derived from a lifetime of learning ... . Edmund Husserl called the sum total of all this learning our natural attitude ... . ... Husserl called this holding of prior knowledge in abeyance bracketing. ... By bracketing all our preconceptions we enter what Husserl called

the phenomenological epoche' (... meaning "suspension ..."). What is suspended are all judgements, identifications, conceptions, attitudes, beliefs ... .

{Diogenes Laertius {Lae:rtios} ... say that Arcesilaus {Arkesi-la[w]os} "was the first to hold his judgement in suspension ..." (D.L. IV.32). That is, Arcesilaus is said to have originated the concept of epoche, which was to become basic to Sextus's Pyrrhonism" (ShATh, p. 454).}

What Husserl was ... advocating was ... a S[tate]O[f]C[onsciousness] not unlike the Zen notion of "beginner's mind" (Suzuki 1970).

{"This "suspension" is said to solidify into an inner balance (arr[h]epsia) in ... the mind" (ShATh, p. 456).}

The phenomenological epoche' ... is an ASC during which one's phenomenal mind stands before one's mind's eye in stark, raw, unfolding purity, refreshed every moment ... ."

{""Experience," in this suspended view, as one modern author [Stough 1969, p. 80] described it, "is a simple sequential flow of sense impressions, and all impressions are intrinsically of equal authority."" (ShATh, p. 456)}

"Gordon Globus ... would have us ... develop the epoche' and apply it to the study of dreaming (1987:64). More specifically, if we bracket our preconceptions and judgements in both the waking life and the dreaming life -- what he calls a "double epoche'" -- we can ask some fundamental questions (ibid:65).

If we set aside ... belief in the reality of waking life and ... belief in the unreality of ... dream life, we find that the two life-worlds are

"indiscernible" (see also Kirtsoglou 2010:323).

{intended to mean that any conjectured features, supposedly distinguishing them, are actually indiscernible}

That is, both life-worlds are pure experience and merely on that basis, one cannot tell them apart. Thus waking and dreaming experiences are

legitimately life-worlds -- they are equally lived {But how can the author be so confidently certain (with neither proof nor evidence) that dreaming is not a variety of death-condition (rather than otherwise?)} --

{How-be-it, whereas, in the waking-state, being alive and being dead are (to external appearances, at least) quite distinguishable : yet that is not so true of the dreaming-state (where, in a dream, dead bodies can, and sometimes do, dramatically arise from death).}

and must be studied as such (again, this is pure Jamesian radical empiricism at work)." {But is to ignore the possibility of influences coming to dreaming from the "Afterlife" (i.e., post-mortem Afterdeath) so "Jamesian"? -- when considering the fact of ("PsJSPA") "William James ... trying to prove the existence of the afterlife." (See also "A-DEDWJ".)}

{Why not study dreaming as a variety of death-world experience, in contrast with waking as a form of life-world experience? And likewise, what is so very radically empeirical in assuming (without citing any evidence what-so-ever) that dreaming is more life-world-based than it is death-world-based? Shamans, who often have much experience in such concerns, typically cite dreaming as more death-connected than life-connected.}

"The dream life is like the wake life, except that there is no flowing array of sensory stimulation available to modulate it."

{During sleep, the only possibility for "no flowing array of sensory stimulation" to exist might be in so-called "dreamless sleep" -- though in meditative realization, ("PIDS", p. 297) "The signs of dreamless sleep are ... : ... sparkling lights ... and then ... a steady lamplight." Or, these are : mirage-"lake", "billowing smoke", "sparks", and "sputtering light" (DRCA, p. 478). During any actual dream-state, an abundance of "flowing array of sensory stimulation" is constantly praesent, based in, and emanating from, the divine dream-universe.}

p. 168

"By applying the epoche' to the elements of our experience in dream ..., we actually perceive ... "people" and "plants" and "animals" as real. ... In the dream we react and interact with these ... because they are real to us in that life-

{During our visitations to the aeternal divine dream-universe, we do, indeed, discover the "people" (actually divinities) there to be more intelligent, understanding, and benevolent than in the perishable mortal material universe, the "animals" (who are divinities in animal-disguise) likewise to be (as disclosed in their talking to us) gentle and benevolent; and (if they find us acceptable for communicating withal) plants likewise. There in that sempiternal universe there is, of course, unanimity as to accomplishing the universal divine plan.}

p. 169

world (Craig 1987). ... Globus reports that there is a distinct "single-mindedness" about dreams."

p. 169

"a phenomenological approach to dreaming opens a way to bridge the gap between our own dream experience and those of our informants in other societies. ...

p. 170

It is not sufficient to do ethnography among a Brazilian people whose cosmology is heavily informed by experiences had under the influence of ayahuasca without attempting to follow one's hosts into the experience --

the ayahuasca life-world.

{This may well, instead, be the ayawaska death-world. In fact, the most usual vision, under the influence of ayawaska, is the interior of a swirling whirlpool -- resembling the tunnel into the Afterdeath World frequently reported by nigh-death experiencers worldwide.}

It is simply impossible to comprehend experiences one had not had oneself. So it is with dreaming. Recounting his work with the Dene Tha Indians of Alberta, Canada, Jean-Guy Goulet notes that, "Dene informants are firm in their conviction that ... ethnographers, who have not experienced the reality of revelation or instruction through dreams and visions do not and cannot understand ... the Dene knowledge system" (1998:xxix)."

"From the view of perspectivism, ... one is under no obligation to agree with or believe the informants' account of one's experience.

An informant might interpret your dream as being a visitation from an "ancestor,"

{Neither interpretation is applicable. As for the allegation (very commonplace in cultures worldwide) that dreams wherein characters looking identical with, behaving identical with, and designating themselves as, e.g., such of one's relatives as have died in the waking world, and/or as such of one's friends as have died in the waking world, are in actuality praecisely whoever they purport to be : that supposition can very easily be shewn extremely unlikely by the fact that often in one's dreams there appear characters purporting to be living persons of one's acquaintance in the waking world, but on (after awaking) asking such persons in the waking world whether they met one's self in such a dream, they regularly deny any such meeting, thus demonstrating that the dream-characters were simply play-actors similar actors in theatres in the waking-world.}

while your own interpretation is that the dream was centered on an "archetype.""

{The term \archetype\ is utterly misleading. It was invented by Carl G. Jung as substitute for \deity\, because he often dreamt (as described in detail in his Red Book, the contents whereof were kept secret not only during his own lifetime, but for decades afterwards, and not disclosed until recently) of characters who identified themselves as certain well-known deities of antique mythologies : these characters self-identified as deities were urging Carl G. Jung to found-and-establish (in the waking-world) a revival of such antique religions, but (even in such dreams) Carl G. Jung was aware that to attempt to do so would not only be unsuccessful, but could lead to his being involuntarily committed, long-term, in a state-controlled "insane asylum" (which appeared in his dreaming as a scenario wherein he was the victim of the state-government of Switzerland) : RB, "Liber Novus", II:XV-XVI, pp. 295a, 298a-b); therefore he always refused (even in such dreams) to comply with any such requaests (RB, "Drafts of Liber Novus", p. 211b). This dream-contained praedicament of Carl G. Jung's is unrelated to the quandary of whether or not characters who in one's dreams identify themselves as specific waking-world mortals (whether dead or alive in regard to the waking-world) are, or are not, who they purport to be.}

"If one can get past Seligman's rather 19th century ... silly views about "savages" having minds like "children," one can find the ... furthering ... ." {Some 19th-century ethnographers may have seemed (by not proprely qualifying their assertions) to imply that all that the mental processes of primitive tribesfolk are "childlike".}

{Certain (though not all) mental processes of primitive adult tribesfolk may be noticeably similar to those of young children among advanced educated civilized peoples. This would especially be true of their often-deplorable lack of information about world-geography, world-history, and the material sciences (physics, chemistry, geology, etc.). But (as must be borne in mind) this may also be true of uneducated persons (and/or uneducated entire social classes) in the "civilized" world.}

p. 173

Dreams may instructively be taken ""to be literal experiences of the dreamer's soul ... the gripping reality of a dream while it is being experienced ..." (Tuzin 1975:563)."

p. 174

"my host knows {viz., suppposeth that she knoweth} that the radiant being in her dream was a ghost ... ." {Just about the only persons who conjecture that any praeternaturally "radiant being" must be the "ghost" of some dead person, are either atheists (not believing in existence of deities), or persons forbidden (usually by the official priesthood of some restrictly-organized religion) to believe that divinities could manifest themselves to ordinary commoners.}

{How can anyone who was never radiant during life automatically become so after death? -- and, for that matter, it would be ridiculous to regard a mere "archetype" (a fudging term concocted by C. G. Jung to keep himself safe from being imprisoned as a "dangerous" radical) It is always more sensible to regard any praeternaturally radiant entities encountred (whether when awake or while dreaming) as some mode of immortal divinity.}

"the only access to knowledge gained from dreaming is by way of learning the skill of dreaming ... (see also Ridington 1988a:103)."

"in dreams, entities and forces that are normally invisible

(not present in consciousness except as concepts or icons) during a person's waking life

{What if the deities are always (albeit usually invisible) praesent in our waking state, manipulating our every emotion (and thusly, our every conscious thought -- as is regarded absolutely so-and-thus in typical occult metaphysical systems)? In such a system, can those all-controlling powers be designated as mere "concepts or icons"? -- Heaven forbid!! [written 30 Oct 2017]}

may become visible, tangible and palpable during dreaming (see also Sumegi 2008:31)."

{It can reasonably be expected that, in thus manifesting themselves, they are necessarily compelled temporarily to relinquish their power to control our emotions (which could explain why are dreams are so lacking emotional qualities), resigning that power to the nature of dream-universe itself (which could explain why we are so very adept at acquiring intuitional inspiration during our dreamings -- for, we can then extract intuitions directly from the nature of that divine universe itself). [written 30 Oct 2017]}

[quoted from Goulet 1998, p. 254] "Ethnographic work can --

but does not need to --

{If the informant-hosts demand this as part of their hosting routine (which is likely if they regard, and treat, the ethnographer as a disciple of theirs), then it would be rude (if not disruptive to the relationship) to refuse to (and, thus, somewhat of a requirement/need, as guest of theirs, to) include this.}

go hand in hand with the anthropologist's experience of dreams and visions. ... More than merely listen to what others say about their lives, then, anthropologists pay attention to their own [dreams]. They observe and listen to other people's responses to

their accounts of their own dreams and/or visions experienced while living among these others.

The informant-hosts may well require this sort of interaction in order for them to ascertain the extent of the ethnographer's becoming personally acculturated to their ways of understanding. This would especially be required by them if they regard the ethnographer as a disciple/initiate of theirs.}

To do so is to become an experiential ethnographer."

{Wrong terminology. To do so is to become an interactive ethnographer. To be an experiential ethnographer is merely to experience writing down facts about the ethnography -- perhaps by means of transcribing or editing the writings (thitherto unpublished field-notes) of another ethnographer.}

p. 176

"the limbic system (which mediates ... anger,

p. 177

fear, depression, etc.),

the thalamus (which accomplishes the gating of information between cortical and subcortical areas),

the hypothalamus (involved in arousal, regulation of endocrine and autonomic nervous system activities ...), and

via the inferior temporal lobe, the hippocampus (involved in perceptual recognition and memory;

see ... Fuster 2008, Stuss and Benson 1986)."

"psychopathologies ... may result in chronic dreams of being overwhelmed by a tidal wave or some other gigantic and unstoppable menace, accompanied by panic, fear or terror (see Barrett 1995:100; Hartmann 2007, 2001)."

{Carl Gustav Jung dreamt of a tidal wave and other unstoppably calamities overwhelming world-civilization early in 1914, and supposed that he must be going insane -- but at that juncture, the Great War commenced and he realized that it was divinely-provided foreknowledge (which is provided to those who are dear to the deities). [There is no such bug-a-boo as "insanity", however many there may be of false accusations (including unknowingly false self-accusations) of "insanity".]}

"As Herr notes, "... They are nightmares ...

because they involve dream encounters with other persons, animals, or spirit-entities, encounters that are by their nature potentially dangerous" ([1981]:139)."

{Not all cultures are so pessimistic about dangerous animals appearing in a person's dreams. In SouthAmerIndian culture, dangerous leopards are believed (and experienced) to empower persons (in their dreaming) to be shamans; and in Inuit culture, dangerous polar-bears are believed (and experienced) to empower persons (in their dreaming) to be shamans.}

"The Tzintzuntzan recognize ... the pesadilla, or nightmare. It is very interesting that the Tzintzuntzan

do not consider the pesadilla to be a dream, for

{So-called "sleep-paralysis" is never considered by its experiencers to be a dream-state, nor is is usually categorized as a "nightmare", either.}

it, "... always occurs when ego is falling asleep, yet half awake ... . ...

{Accounts, from other cultures, of "sleep-paralysis", usually describe it as occurring during entry into the waking state, instead of during entry into the dream-state.}

A pesadilla is always, and without exception, a terrifying experience,

{The type of "sleep-paralysis" occurring while awaking from sleep is, in contrast, commonly an exalting religious experience involving joy and thankfulness.}

which robs ego of power of movement and speech, and which leaves him ... awake" ([Foster 1973]:109)."

[quoted from Fortune 1963, p. 152] "a woman would wake from a nightmare ... that

the flying witches ... were just outside baulked by her spirit's luck in getting home before them.

{This type of dream is reminiscent of the myth how the daughters of Pandareos "were abducted by" the flying Harpuiai goddesses (DCM, s.v. "Pandareus", p. 342a).}

Then the night would be hideous with ... alternate high and low shrieking, expressing such fear ... ." {"Sometimes katana, fire vented forth from the pubes of flying witches, is seen at night." (Fortune 1963, loc. cit. -- RFF:SD, p. 152) [Fire emitted from internal organs of flying witches's bodies is sometimes witnessed in Malaya.]}

{Not dissimilar from how a man would, in practicing sorcery, "feign ... groaning" (RFF:SD, p. 168) : instead of expressing fear, such woman's "shrieking" was evidently operatic-style singing in ululating triumph, and intended, furthermore, to protect the women's husbands from those Dobuan flying dream-witches, whose (MMM, p. 71) "victims are ... most often ... inept husbands." [written 30 Oct 2017]}

"Talking in one's sleep is understood to be a message from ... the gods, often in a language that only the gods and the priests can understand."

[Kuma tribe of Papua : quoted from Bourguignon 1954, p. 462 {read "264"}] "The dreamer makes love to a strange girl before he discovers she is really a masalai or ... bush spirit masquerading as a human. He is horror-stricken ... ."

"in the many versions of the vampire ... from eastern Europe, the vampire usually presents as a charming, attractive and engaging form, only to morph into a scary and dangerous man-beast ... or other carnivore (wolf, bat, owl; see Jones 1951; Beresford 2008)."

p. 182

[Philippine : quoted from Hufford 1982, p. 237] "At about one o'clock [A.M], ... He opened his eyes and looked around. At the window he saw an

p. 183

old woman, the lower part of her body missing, staring at him,

{"Manananggals ..., in flight, it detaches itself from its human torso. Imagine just seeing half of the creature flying above you." ("PhM&F -- C&M")}

her greying hair standing up

{[Apache] "he saw her shadow turn to that of a bear, with the hair standing up ... ." (M&TWhMA, p. 177)} {[Navaho] "he could see her shadow transform" (FGuD, p. 192)}

and with her lips open in a ... grin. He ... tried to scream but nothing came out of his mouth. He tried ... but he could not move. He tried to close his eyes but he couldn't. After a couple of minutes,

the aswang flew away."

{"Usually, the Aswang is a woman during the day. At night, however, it may appear as a bird" ("M -- A").}

"One experience that is often associated with [dreaming of] flying cross-culturally ... -- especially when the dreamer is fairly lucid -- is separation [of the astral body] from the physical body (Shields 1978 ...). This is the classic ... soul flight, or astral projection

occurring during dreaming.

{UTTERLY FALSE!! There is absolutely NO record of its every having occurred during dreaming : to the utter-and-complete contrary, every recorded instance of it hath always occurred starkly during the waking state.}

Such experiences appear to be mediated by structures lying in the area of the temporo-parietal junction (TPJ) on both sides of the cortex (Blanke et al. 2004, 2005 ...).

Subjects electrically stimulated in that area often report having spontaneous OBEs."

"the earliest ... reasoners would decide

(1) that man has a "life" (which leaves him during sleep {more praecisely, the dream-body may dissociate from the material body}, finally in death);

(2) that man also possesses a "phantom" (which appears to other people in their visions {as doppel-ganger} and dreams {as animate simulacrum of the person being figured}).

The ... philosopher would then "combine his information," like a celebrated writer on Chinese metaphysics. ...

{referring to the composite description of the hun-soul of the defunct as subsisting both (1) at the ancestral tablet and (2) in the tomb}

The result would be "an apparitional soul," or "ghost soul." ...

When the earliest reasoners ... had evolved this conscious, ... separable soul, capable of surviving the death of the body,

it was not difficult for them to develop the rest {residue} of Religion ... ."

p. 184

"Suffice it to say that ... Lang's ... reasoning, like E. B. Tylor's, was sound enough. Considering the fact ...

p. 185

that many polyphasic cultures interpret dreaming as reality, ... a domain of reality in which the normally invisible soul becomes visible -- "palpably" real ... -- and is able to leave the physical body behind and wander. It is hardly absurd to conclude that this somehow experientially real soul can escape and survive death ... .

But there was a time in our cultural history when we would have pointed to the ability of the soul to leave {i.e., dissociate from} our {material} bodies in dreams and other ASC (see Parman 1991:22-26 on Classical Greece)."

[quoted from Whiteman 1961, p. 60] "While in bed and apparently awake,

{Awake, but in a different subplane of the material plane (alternatively describable as a subplane of the aitheric plane), to wit, a subplane where (similarly as with the subplane of sleep paralysis) praeternatural manifestations freely manifest themselves.}

I perceived a visual opening with circular boundary,

{porthole into another universe/plane-of-existence}

within which there was presented a scene in bright sunlight and vivid colors. It appeared to be a park, with many people walking peacefully about. ...

Immediately I rose and walked toward the opening. The opening appeared to enlarge itself gradually,

but before entering wholly within it I had to pass over a patch of sandy-coloured ground,

{Cf. entry into "the underworld " by "landing on soft sand" (EH, p. 102 ).}

as if bared for excavation. It seemed to represent a gulf between two spheres of existence.

Passing through, however, I reach the park and mix with the people."

p. 186

[quoted from Laughlin 1976, p. 34]"And he gave me a black cow. ... Quickly I mounted it ... there at the white house, just inside the meadow,

{Cf. how, among the "Ox-Herding Pictures" of C^>an, "In the sixth picture, he is riding on the ox." ("10O-HPZ")}

but the black cow was flying terribly high, it seemed.

{In the 7th Ox-Herding picture, "his gaze is directed upwards in the direction of the moon appearing on the sky" ("10O-HPSh"). According to Mother Goose, "the cow jumped over the moon".}

It jumped over fences,

{The 8th Ox-Herding picture is a circle, perhaps intending the fence of a corral for oxen.}

the tall trees, everything. ...

{The 9th Ox-Herding picture is "the picture of a cherry tree" ("10O-HPSh").}

p. 187

"I will cure your leg," she said."

{In the 10th picture, "is the third leg of the tradition" ("10O-HPSh").}

"The dreamer is aware of himself ...".

{In the 7th picture, "he is still quietly dreaming" ("RS10O-HP").}

p. 187

"These energy flows can range from being quite subtle (frisson, tingle, flush of delight), to full-on ... ecstasy (rapture, rush, orgasmic bliss, ecstatc bliss) with every gradation between (happiness, joy, elation, exhilaration, euphoria). ... The term use in reporting these feelings will generally depend upon ... the context in which they arise, and the imagery associated with the feelings. The hallmark in every

p. 188

case is the flow (Csikszentmihalyi 2008) ..., and in whatever part of they dream body they are felt. Bliss often accompanies lucidity and flying ... . Bliss may become so intense as to be transpersonally ecstatic ... .

An excellent example ..., ... Hewitt (1988) :

[quoted] I suddenly became lucid in the dream ... . I am very glad to be lucid ... . As usual, I want to get outside ... . Walking down the hallway I colme to the exit ... . ... Outside, ...

Soaring through the treetops, I become entangled ...,

{This mishap is likely to have occurred as a warning not to neglect to honor the tree-spirits.}

extricating myself. Finally above the limbs, I continue my flight to a few hundred feet high. While flying, I think, "... I'll trying a floating meditation in the sky." ... Immediately I begin

to float through the sky, upside down with eyes closed ... . ...

{praesumably in reference to the upside-down eyen-closed lunacy depicted in CBM, p. 18 upper registre}

The less distracted I am ..., the more ... genuinely joyous the experience becomes -- ... ecstasy. Gradually ... as I awaken there is

p. 189

a feeling of ... well-being ... ."

"Carol Lederman (1988) ... during her investigation ... found Malays ... about ... experiences of the 'Inner Winds' ... "told me that the only way I could know would be to experience it myself" (ibid:804). Eventually, her shaman teacher ... began a ritual that led her to entering a trance state. "At the height of my trance, I felt the Wind blowing inside my chest with the strength of a hurricane" (ibid:806)."

p. 189

"the Quiche' Maya ... recognize official dream interpreters. These interpreters are considered to have an inner "lightning" soul. The

p. 190

lightning travels around in ... the interpreters who "describe the sensation of body lightning ... moving rapidly through their flesh in a flickering manner ... manner, similar to the pattern of exterior sheet lightning as it moves at night over lakes" (Tedlock 1981:315). Trained interpreters are able to discern information from the precise pattern of movement of the lightning in their bodies."

"I dreamed that I was standing hand in hand with my child self under a fiery arch that had morphed from two enormous serpents that had arisen on each side of us and touched [together] their heads above us.

I was ... watching the scene from a position behind the fiery portal and my dream selves,

{This statement would imply that in the dream the author was bodiless, and was merely conjecturing that the two male human figures whom he was observing stood in some manner of relationship to him. Many sort of vain speculations about the significance of scenes observed, may be supposed, to a dreamer's fancy.}

so I could see they were located on a vast plain

I was beginning to awaken from the dream and I was in a hypnopomp;ic state when a fiery golden chariot being drawn by huge golden horses appeared out of an intense, almost blinding golden light ... ."

"Numinosity is a feeling of the presence of divinity.

{This word can be translated as 'awe', such as may be felt by menials in the praesence of their superior.}

The word derives from the Latin numen, "spirit,"

{More actually, the classical Latin meaning of \numen\ is 'the divine will'; and it is apparently derived from \nuo| 'I nod' (as signal to menials to perform some command).}

and was used ... by the German theologian Rudolf Otto (1869-1937) in his extremely influential book Das Heilige (1917), which was later translated into English with the title The Idea of the Holy (1958).

Otto distinguished two aspects of numosity :

the mysterium tremendum, or

the invocation of fear and trembling, {Wrong! Not being an exorcist himself, R.O. utterly misunderstood the actual situation.}

{More actually, the sensation is of shivering (rather than of trembling), for there is no "fear" in it what-so-ever. The shivering effect is caused (in the praesence of an exorcist) by a praeternatural spirit temporarity trapped within the body of a mortal whose body is experiencing the trembling, due to that spirit's joyful anticipation of being conducted (by the exorcist) out of the mortal host's body, so as to be able to return to that spirit's divine homeland.}

and the mysterium fascinans, or the feeling of fascination, wonder and awe."

{As the converse of being set free, this "feeling" is felt by the praeternatural spirit in becoming entrapped, by that feeling, into the body of a mortal host. [written 4 Nov 2017]}

"The attention paid to dreams is universal precisely because everyone is a dreaming brain." {Or, rather, everyone is associated with a brain which is capable of functioning as a portal for witnessing, and for entring-into, various worlds, including a dream-universe.}

{Because of a mortal's inhaerent nature as a composite-plane entity, an apparatus for particularizing the plane for contemporary interaction therewith, is required. This is largely a brain (but also including the other bodily organs and bodily tissues), one such body for associating with the composite (viz., material) plane, and one-each such bodies for surveilling the non-composite (viz., subtle) planes where divinely-instigated dream-activities are to be winessed.}