Dreams : a Reader, 14-16


pp. 233-237 – 14. Wendy Doniger : "Western Dreams about Eastern Dreams".

p. 234 orgasmic dreams

"A woman ... dreamed, in a lucid dream, that she was flying, found an attractive man, made love with him, and experienced an orgasm. ... In the laboratory experiments, measurements of vaginal blood flow and heart rate "Provided ... evidence for ... vividly realistic sex in lucid dreams." [LD, p. 91]

And a man who had a lucid orgasmic dream reported, "... I found that I had not actually ejaculated ... ." [LD, p. 93] ... The lucid orgasmic dream produces erection, excitement .., but no significantly heightened heartbeat and no actual ejaculation."

LD = Stephen LaBerge : Lucid Dreaming. NY : Ballantine Books, 1985.

pp. 236-237 dream-experience of world-destroying fire as portent of destruction of the physical body of one’s prior incarnation

p. 236

[YV 6:2:136-57] "I studied magic. I entered someone else’s body and saw all his organs; I entered his head and then I saw a universe, with a sun and an ocean and mountains, and gods and demons and human beings. The universe was his dream, and I saw the dream. ... I saw doomsday. This time, however, even while I was being burned up by the flames, I did not suffer ... . Time passed. A sage came to my house, and ... he said, "Don’t you know that all of this is a dream? {"In a dream, a spiritual guide ... appeared and instructed me, saying : ‘Why are you asleep ...?’ " (SHWS, p. 80)} I am a man in your dream, and you are a man in someone else’s dream." Then I awakened ... . I could find no body, nor could I get out of the head of the person I had entered, so I asked him ... . The sage replied, "While you were in the other person’s body, a great fire arose that destroyed you body as well as the body of the other person. ..." When the sage said this, ... he stayed with me until he died."

p. 237

"Inside the dream village, the new householder ... meets another sage, who enlightens him and wakes him up. Yet though he is said explicitly to awaken, he stays where he is inside the dream; the only difference is that now he knows he is inside the dream. Now he becomes ... inside the dreamer’s dream."

YV = Yoga-Vasis.t.ha, cited in :- Wendy Doniger O’Flaherty : Other People’s Myths. NY :Macmillan, 1988.

SHWS = Paul Beirne : Su-un and His World of Symbols : the Founder of Korea’s First Indigenous Religion. Ashgate, Farnham (Surrey), 2009.


pp. 239-248 – 15. Jeffrey Kripal : "Some Notes on the Historian of Mysticism as a Dreaming Creative".

pp. 241, 247 fornications of Mircea Eliade

p. 241

"It was Eliade’s experiences in India that helped ..., and particularly his romantic encounters there with his Indian teacher’s sixteen-year-old daughter (he was kicked out of the house and the student-teacher relationship for the affair)

[p. 247, n. 15:12

"Eliade would later fictionalize the affair in his novel La nuit bengali (1950), translated by Catherine Spenser, in which he chose to use the daughter’s actual name, Maitreyi. Maitreyi Devi ... read the novel some forty years after the romantic encounter and responded with her own Bengali novel, Na Hanyate (1974), literally "It does not die.""]

p. 241

and a young woman he met in a Himalayan ashram named "Jenny." With the latter he practiced some form of sexual yoga until they were caught and he had to leave the ashram." [mentioned in A, pp. 198-200]

A = Mircea Eliade : Autobiography : Volume I. San Francisco : Harper & Row, 1981.

p. 244 systematic co-incidence : Massignon, Jung, Eliade

"Massignon ... made it somewhat of a habit to apologetically share in print with his fellow historians of religion the strange instances of his own "premonitorial dreams" and what he called his "intersigns," those striking moments in life when external events seem to coincide perfectly with his internal state and its questions and so act as confirming guides on one’s vocational path. (The idea is very close to Jung’s notion of "synchronicity," not to mention Eliade’s ideas about "destiny" and the reading of one’s mundane life through coincidence and sign as the narrative of a meaningful script.)"

p. 246 paintings, & dance-ritual praesided over, by Frithjof Schuon

"Frithjof Schuon, the philosopher of religion and premier theorist of the perennialist school of the study of mysticism ... painted a number of his dream-visions, many of them involving the vaginas of naked Christian Madonnas and native American goddess figures, and then ritualized these in his own southern Indiana religious community within a sacred ritual dance (he would stand naked in the center, wearing a feather crown {cf. "peacock feather headgear" of Nepalese shamans (HASh, p. 87, Fig. 5.3)}, as female devotees danced bare-breasted around him) before ... sexual scandal closed the group down". [see "DM"]

HASh = H. Sidky : Haunted by the Archaic Shaman. Lexington Books, 2008.

"DM" = Hugh B. Urban : "A Dance of Masks". In :- Barnard & Kripal (eds.) : Crossing Boundaries : Essays on the Ethical Status of Mysticism. NY, 2001.


pp. 249-264 – 16. Barbara Tedlock : "New Anthropology of Dreaming"

DREAMING, Vol. 1, No. 2, 1991 Barbara Tedlock : "The New Anthropology of Dreaming". http://www.asdreams.org/journal/articles/1-2tedlock1991.htm

pp. 250-254 dreaming in various cultures





"the principle of contraries in which dreams indicate the opposite of what they seem, ... the practitioners of this type of dream interpretation include "such widely separated peoples as Ashanti, Malays, Maori, ... Semai and Zulu" (Dentan 1986:33)."

Dentan 1986 = Robert Knox Dentan : "Ethnographic Considerations in the Cross-Cultural Study of Dreaming." In :- Jayne Gackenbach (ed) : Sleep and Dreams. NY ; Garland. pp. 317-58.


[Yolmo Sherpa of Nepal] "a large degree of among individuals concerning the meaning of dream imagery ... "an implicit ‘dictionary’ of dream symbolism," which individuals relied on ... (Desjarlais 1991:102-117)."

Desjarlais 1991 = Robert Desjarlais : "Samsara’s Sadness". PhD diss, U of CA at Los Angeles.


"in Temiar society, ... local dream sharing through song connects the musical and medical domains ... . In this Malaysian society, spirit guides reach dreamers songs by singing them phrase by phrase, and dreamers learn songs during their dreams by repeating the songs phrase by phrase. in public performance ... a male medium sings a song phrase that is then repeated by a female chorus. {Male-female alternation in singing stanzas of a mythological chant is characteristic of the Miao (Thai) of southern China.} ... dream songs varied by the spirit guide source, creating ... trance behavior. ... . ... these dream-song performances, together with intricate dream narratives and interpretations (Roseman 1986, 1990)."

Roseman 1986 = Marina Roseman : "Sound in Ceremony". PhD diss, Cornell U.

Roseman 1990 = Marina Roseman : Healing Sounds. U of CA Pr.


[New Guinea] "erotic dreams taking place in menstrual huts ... (Herdt 1987:73-74)."

Herdt 1987 = Gilbert H. Herdt : "Selfhood and Discourse in Sambia Dream Sharing". In :- Barbara Tedlock (ed.) : Dreaming. Cambridge U Pr. pp. 153-67.


"the premonitory dreams of fishermen and kula traders, the use of dreams by ritual specialists in initiate novices and to advise their community, dreams in which women’s dead relatives inform them of their pregnancies, and the sending of dreams by magical means to cause others to fall in love with one ([Malinowski 1927]:92-96)."

Malinowski 1927 = Bronislaw Malinowski : Sex and Repression in Primitive Society. NY : E. P. Dutton.

p. 255 Assertion by authoress (B.T.) : "in Freudian theory, ... the absence of sexual elements suggests disguise, which supposes repression." {But not necessarily so! In the Freudian hypothesis, everything hath the opposite meaning from what it overtly expresseth (as in the tribes mentioned on p. 250), so that praesence of overt sexuality may taken to imply its repression (absence), whereas its overt absence may be taken to imply its praesence. It was on the basis of claiming that dreams were full of sexual elements, that Freud proclaimed their absence (repression). Thus, likewise, praesence of an "Oedipus complex" is taken (in Freudism) to be implied by lack of any actual overt indication of it, etc. etc. As such , Freudism is a quite an outright fraud, and is an outstanding instance of the method of fraudulent deception.}

pp. 255-260 dreamings by anthropologists





"an Eskimo shaman who has heard ... or a Crow visionary who has seen a strange apparition ... I can understand ..., because I have had identical episodes every night and almost every day of my life" (Lowie 1966:379)."

Lowie 1966 = Robert Lowie : "Dreams, Idle Dreams". CURRENT ANTHROPOLOGY 7:378-82.


In a woman anthropologist’s "dream numerous times the tepees slowly became clearer, then larger and larger, until they swarmed around her and danced with a drum beating time to their movements. ... (Marriott 1952:74-87)."

Marriott 1952 = Alice Marriott : Greener Fields. Garden City : Dolphin Books.


"I dreamed ... that I was diving ... scuba ... . I ... saw a shaft of light coming down through the water ahead, showing me a cave with a floor covered with seashells."

[dream by authoress B.T.]


"I saw a blue-jay and put my hand out to invite it to come. the bird came and rubbed its breast against my fingers".

[dream by B.T.’s husband Dennis]

p. 260 "while Dennis was in a hypnagogic half-waking state saq waram, or "white sleep" in Quiche, two small yellow sparks appeared before him in succession." [cf. p. 105 "In another quadrant was a yellow light; ... it ... was in mental powers such as meditation and ancient wisdom that produced acupuncture."]


Kelly Bulkeley (ed.) : Dreams : a Reader on Religious, Cultural, and Psychological Dimensions of Dreaming. Palgrave (an imprint of St. Martin’s Pr), Houndsmills (Basingstoke, Hampshire, England), 2001.