Extra-ordinary Dreams






1 to 8


Understanding Dreams

9 to 22


Creative Dreams

23 to 31


Lucid Dreams

33 to 43


Out-of-Body Dreams

45 to 55


Praegnancy Dreams

57 to 66


Healing Dreams

67 to 76


Dreams within Dreams

77 to 82


Collective Dreams

83 to 92


Telepathic Dreams

93 to 105


Clairvoyant Dreams

107 to 114


Praecognitive Dreams

115 to 126


Past Life Dreams

127 to 134


Initiation Dreams

135 to 145


Spiritual Visitation Dreams

147 to 156


Dreams & Personal

157 to 167

Capp. 0-4.





p. x – by Deborah Hillman : “In the World They Call a Dream”

These things I have done in the world they call a dream :

stood enraptured in an empty light-filled room jutting into the sea;

{cf. Britomartis as “the Lady of the Lake” (GM 89.b)}

ridden captive on a train whose journey had no end;

{Britomartis : “for nine months he pursued her” (GM 89.b).}

{“silk thread '... Once the Queen discovered it, she was able to follow it to the heart of the labyrinth” (“WB”)}

{The thread of Ariadne indicated the way out of the Labyrinth.}

scuttled through craggy underground paths to reach a city of women”.

Rosamond’s labyrinth : was the entrance underground …?” (“SRC”)}

{“Rosamond herself ... wanted ... write a book that truly reflected what she believed, a book like Christine de Pizan’s City of Women.” (“FRS”)}

{The Minoan Labyrinth was subterranean.}

{cf. the Army of Women in the 1001 Nights}

GM = Robert Graves : The Greek Myths. 1955.

WB” = “Woman in the Bower” http://sexualfables.com/the_woman_in_the_bower.php

SRC” = “Scent of Roses Crushed” http://sexualfables.com/the_woman_in_the_bower.php#d

FRS” = “Fair Rosamond’s Story ” http://sexualfables.com/the_woman_in_the_bower.php#a

More recent novels mentioning an underground City of Women include, e.g., Angela Carter’s The Passion of the New Eve on “female utopias, the underground location of Beulah … . … Beulah is a labyrinth”. (SCIENCE FICTION STUDIES vol., 21, pt. 3, Nov. 1994) http://www.depauw.edu/sfs/backissues/64/vallorani.htm ; and

(in Atlantean Speculative Tale Rides Odyssey a “Sub[terranean] City of Women Clones” http://members.shaw.ca/ancienteyes/UFO's%20and%20Aliens7.htm .




1 to 8

p. 1 encountring a dream-deity in a dream

A woman dreamt of a man, of whom she was told (in the dream), “His name is Nisrock.” This, as she later discovered in the waking-world, was “Nisrock, the winged Babylonian god who takes the souls of dreamers to the place of the dream.”

{Nisrok is usually regarded as an As^s^urian god, as per 2nd Meleki^m 19:37, Ys^a<yah 37:38, and apparently (“N&CN”) Nah.um 1:14. According to Herodotos 2:141, this was an Assyrian bowstring-devouring mouse-god who appeared in dreams; perhaps aequivalent to the Ivory Coast mouse employed in divination. Kretan bowstring-devouring (GM 158.a) mouse-god Smitheus was identified with (GM 21.3) Apollon (“inspired divination can be seen particularly clearly in Apollo’s Oracle” according to Iamblikhos, “OD&A”, p. 41).} {The name /niSRoK/ may derive from >aramaic /SaReK/ 'praesident' (Strong's 5632) : “Nisrock, of principalities the prince” (Milton : Paradise Lost 6:447 – NUHRR, p. 39).}

This Nisrock was unsuccessfully “trying the other doors of her house.”

{Cf. the unsuccessful attempt against the 7 gates of Thebai (as in the Thebai:d by Publius Papinius Statius)}

N&CN” = “Notes and Commentary on Nahum” http://www.ldsces.org/inst_manuals/ot-in-2/ot-in2-07-nah-lam.htm

GM = Robert Graves : The Greek Myths. 1955.

OD&A” = Crystal Addey : “Oracles, Dreams and Astrology in Iamblichus”. In :-

Patrick Curry & Angela Voss (edd.) : Seeing with Different Eyes : Essays in Astrology and Divination. Cambridge Scholars Publishing, Newcastle, 2007. pp. 35-58. http://www.cosmology-divination.com/uploads/Seeing_with_Different_Eyes_complete.pdf

NUHRR = William Hurd : A New Universal History of the Religious Rites, Ceremonies and Customs of the Whole World. 1811. http://www.archive.org/stream/newuniversalhist00hurduoft/newuniversalhist00hurduoft_djvu.txt

p. 7 dream-diary

Synesius of Cyrene, writing in the fourth century C.E., observed, “It is an excellent idea to write down one's dreams ... to keep, so to speak, a dream diary.” (Rupprecht 1990, p. 121)

Rupprecht 1990 = C. S. Rupprecht : “Dream Theorists of Antiquity, the Middle Ages, and the Rennaissance”. PJUO 15.



Understanding Dreams

9 to 22

pp. 9-10 Hellenic & Aiguptian dream-gods

p. 9

Hypnos was the god of sleep. Hypnos and Thanatos, the god of death, were twin brothers, the sons of Nyx, god[dess] of night.

Hypnos's son, Morpheus, brought dreams to human beings.

His brother, Icelus {Ikelos}, was thought by the Greeks to bring to animals,

while a third brother, Phantasus {Phantasos}, brought dreams to inanimate objects {plants}.”

p. 10

The Egyptian god of dreams was Serapis; several dream temples or “Serapeums” {Serapea} were located throughout Egypt and later in Greece and Rome. Incubation, the deliberate effort to induce dreams through sleeping in these temples, was widely practiced. “Stand-in” dreamers were even sent to the {Serapea} to have a dream on behalf of someone who could not make the journey personally.”

p. 11 two 19th-century recorders of their own dreams

[Alfred] Maury made detailed accounts of his … dream content.

Hervey de Saint-Denys filled twenty-two volumes with his dreams”.

p. 12 hypotheses by Alfred Adler concerning dreams

The function of the dream … was to work through unresolved problems from waking life … . … Adler … felt that the dream's purpose was to reinforce the dreamer's emotional power, motivating the dreamer to use that power … in waking life. … Hence, Adler considered the dream to be purposive in nature, seeking to solve problems in a manner consistent with the dreamer's typical daily behavior.” (Ansbacher 1956)

{These are the main sorts of functions of dreaming. As for setting up and arranging the dream so as to provide it with purposivity, to provide the emotional power to the dream, and to provide problems useful to daily behavior; these are done (behind the scenes, similarly as in a theatrical production) by a personal dream-deity who is similar to the guardian-angel assisting one's self in waking life.}

Ansbacher 1956 = Heinz L. & Rowena R. Ansbacher (edd.) : The Individual Psychology of Alfred Adler. NY : Basic Bks.

p. 13 hypotheses by Carl Jung concerning dreams

For Carl Jung …, the dream … also revealed the inner life. Jung, however, held that one's dream-style … may represent a pattern to be expressed in the future. [Jung 1974] In addition, Jung believed that dream images frequently represented emerging forces in a person's life”.

{These are also major functions of dreaming. The future patterns and emerging forces are those known to, and expressed in the dream by, one's personal dream-deity, as useful advisements.}

Jung 1974 = Carl Gustavus Jung : Dreams. Princeton U Pr.

p. 15 novelists who derived their novels from their own dreams

Henry James, Robert Louis Stevenson, Bram Stoker, and other authors … drew upon their dreams for inspiration.”



Creative Dreams

23 to 31

p. 23 dreams in Sumerian and in Hellenic literature

Dreams have been included in … The Epic of Gilgamesh, The Iliad, and The Odyssey. According to a report …, King Gudea of Mesopotamia dreamed of a god-like man “as tall as the sky.” This impressive creature {creator, not “creature”} ordered King Gudea to construct a temple in his honor, going so far as to design the architecture. King Gudea … when he awakened … had the temple built.”

p. 24 dreams providing inventors with inventions of mechanical processes

The image of [William] Blake's dead brother came to him in a dream and showed him a process of copper engraving. Blake … put it to use to engrave illustrated songs.”

Elias Howe … dreamed that a tribe … had captured him. … Howe noticed eye-shaped holes near the tips of the spears … . … Howe awakened and whittled a model of what he saw in his dream. [Kaempffert 1924, vol. 2] In this case, the image of the spears was … the needle required to bring the lock-stitch sewing machine into actuality.”

Kaempffert 1924 = Waldemar A. Kaempffert : A Popular History of American Invention. NY : Scribners.

p. 25 dreams providing a mathematician and a musical composer with inspiration

The mathematician Jerome Cardan had a recurring dream that ordered him to write De Subtilitate Rerum … . Whenever Cardan was lax in his writing habits, the dream returned with great force.

Giuseppe Tartini, the composer who invented the modern violin bow, … dreamed that he found a bottle on a beach; inside, a demon {jinn} begged to be released. … Once let out of the bottle, the demon seized a violin and … played … . Upon awakening, Tartini … transcribed the music …, creating what is often called “The Devil's Sonata.””

p. 29 Kemetic instructions for dream-incubation

[quoted from Webb 1979, p. 4] “To obtain a vision from the god Besa, make a drawing of Besa on your left hand, envelop your hand in a strip of black cloth that has been consecrated to the goddess Isis, and lie down to sleep without speaking a word.”

Webb 1979 = W. B. Webb : “A Historical Perspective of Dreams”. In :- Benjamin B. Wolman (ed.) : Handbook of Dreams. NY : Van Nostrand Reinhold.

p. 31 books on literary creativity via dream-incubation

the book Dreamworking [Krippner & Dillard 1988] is entirely dedicated to creative problem solving in dreams with examples and extensive references … . …

More recently in her book The Committee of Sleep [Barrett 2001], psychologist Deirdre Barret[t] also connects dreams and creative problem solving by citing anecdotes from writers, filmmakers, musicians, scientists, and artists.”

Krippner & Dillard 1988 = Stanley Krippner & Joseph Dillard : Dreamworking. Buffalo (NY) : Bearly Ltd.

Barrett 2001 = Deirdre Barrett : The Committee of Sleep. NY : Crown Publ.



Lucid Dreams

33 to 43

pp. 33-5 early literature on lucid dreaming

p. 33

In 1913, … F. W. Van Eeden published a lecture on lucid dreaming that he had delivered to the Society for Psychical Research in London. Here he coined the term “lucid dreaming,” and described some of this own experiences. [Van Eeden 1969]

However, there are descriptions … in ancient {mediaeval} Tibetan Buddhist texts where lucid dreaming is called “dream yoga.”

In Hindu traditions the practice of lucid dreaming is referred to as “dream witnessing.” …

Hervey de Saint-Denys, the innovative French professor and dream investigator, used his own lucid dreams to explore the process of dream formation.” (de Saint-Denys 1982)

p. 34

The psychologist Patricia Garfield recorded dozens of her own lucid dreams … . In nearly half of these dreams, the [sexual] activity led to sexual orgasm … with … men, “ a male angelic creature,” a woman, a half-man-half-woman {veritable androgyne} … .” (Garfield 1979)

p. 35

In 1974, Patricia Garfield's book Creative Dreaming was published. In this volume, Garfield gave her readers examples of lucid dreams as well as exercises to heighten their own capacity to dream lucidity. [Garfield 1974]

Other instructions have appeared in books by Stephen LaBerge, Jayne Gackenbach and Jane Bosveld and Malcolm Godwin.”

Van Eeden 1969 = F. W. Van Eeden : “A Study of Dreams”. In :- Charles T. Tart (ed.) : Altered States of Consciousness : a book of readings. NY : John Wiley.

de Saint-Denys = Hervey de Saint-Denys : Dreams and How to Guide Them. London : Duckworth, 1982. (translation by Nicholas Fry of Les rêves et les moyens de les diriger. 1867.)

Garfield 1979 = Patricia Garfield : Pathway to Ecstasy : the Way of the Dream Mandala. NY : Holt, Rinehart & Winston.

Garfield 1974 = Patricia Garfield : Creative Dreaming. NY : Simon & Schuster.

p. 36 alleged lack of social constraints during lucid dreaming

If fully lucid, … Nothing external, no laws of society … would constrain your experience”.

{This is exactly the reverse of the actual fact of the matter! When full lucidity is not achieved, the dreamer may behave in a customary waking way of disregarding the attitudes of others; but as soon as full lucidity is achieved, then the dreamer realizeth the fact of being praesent in the divine world, where all beings praesent are deities who are capable of arranging, depending on the dreamer's behavior there in that divine world, what circumstances will befall the dreamer after death. Therefore, the dreamer dare not disregard the attitudes of those divine beings any longer, but must be on exemplary behavior, according to the etiquette (laws) of that divine society.}

p. 37 orgasm of the material (sleeping) body in the waking world is not usually co-incident with orgasm of the dream-body during lucid dreaming

Lucid dreamers {both male and female} frequently report erotic encounters to the point of orgasm. But the male dreamer rarely has a nocturnal emission {by the sleeping material body – the dream-body must (by definition) experience that “nocturnal emission” [though it may not be nighttime in the dream-world]} … . The female lucid dreamer shows … only a slight increase {and thus no actual orgasm} in heart rate {of the material body} during sexual orgasm in a dream.”

{It was only recently that I (a male) first (and only occasion thus far) experienced an orgasm (with ejaculation of semen by the dream body) in a dream, without the same (i.e., ejaculation of semen) occurring to the material (sleeping) body. This occurred in the context of a dream of being in an audience in a room hearing a peroration calling for violent overthrow of the United States government (the dream, which was some years behind the political news, assumed that the Republican Party was in control).}

{It could be conjectured that the non-responsiveness (non-orgasm) of the material body would indicate an incipient development of an astral body (suitable for astral projection, whether upon awaking or whether then and there within the dream). Perhaps the only element lacking at this point to induce actual astral projection may be a meaningful plan of action to effectuate upon projection – in the case of a dream of advocacy of violent overthrow of the government, this could be because a workable plan of how to use astral projection to achieve the overthrow is lacking. (Such a plan would have to consist of prayers made while astrally projected.)}

p. 37 the personality of lucid dreamers; the nature of lucid dreams

people who are frequent dream recallers have more lucid dreams.

Meditators tend to have more lucid dreams than non-meditators,

as do individuals who have somewhat androgynous gender role identities.” (Gackenbach 1990)

In lucid dreams, there is more conversation, but fewer dream characters.” (Gackenbach 1988)

Gackenbach 1990 = Jayne Gackenbach : “Women and Meditators as Gifted Lucid Dreamers”. In :- Stanley Krippner (ed.) : Dreamtime and Dreamwork. Los Angeles : J. P. Tarcher. pp. 244-51.

Gackenbach 1988 = Jayne Gackenbach : “Psychological Content of Lucid versus Nonlucid Dreams”. In :-Jayne Gackenbach & Stephen LaBerge : Conscious Mind, Sleeping Brain. NY : Plenum Pr. pp. 181-218.

pp. 38-40 literature on divine guidance of lucid dreaming, culminating into bodilessly entring realm of pure light & into hyperspace lucidity

p. 38

Pierre Weil, a French-Brazilian ..., has written a fascinating account of of his study of “dream yoga” with a Tibetan [b]lama.” (Weil 1988)

Many lucid dreamers report spiritual experiences in lucid dreaming. Scott Sparrow … reported” (Sparrow 1974).

Fariba Bogzaran's study … showed … spiritual experience in lucid dreaming … . …

Also, there are … spiritual encounters with white light or dark light, geometric shapes, non-representational forms, unrecognizable images and events, and multidimensional spaces during lucid dreams.” (Bogzaran 1991)

{These are likely to be visions see while awake with one's eyen closed, which is the circumstance wherein I have usually seen them. They are said to be also seen to dreams immediately upon ingesting psychedelic drugs.}

George Gillespie, author and a lucid dream explorer, has … reported … his own lucid dreams. … Sometimes he sees “light patterns, with color and movement. At other times, he has encountered “disks of light,” which often appear in the shape of a moon or planet, either stationary or moving. If he can

p. 39

lose the sensation of his dreaming body, he may enter a state that he calls “total elimination of objects of consciousness.” [Gillespie 1983]

Gillespie also describes his encounters with “the Light,” which he claims appears only in his lucid dreams. Often the Light appears while he is darkness or engaged in some religious activity.”

{Light seen during [lucid] dreaming is known in Mahamudra and in “Great Perfection” as the “Light of Sleep”; when it can emerge from the dream-world into the waking-world it is known as the “Light of the Path”.}

Jayne Gackenbach and Jane Bosveld interviewed a professor of physics and long-time practitioner of … meditation. In the interview the professor … explained … lucidity … with awareness of dreams … . … “They will be much more abstract and have no sensory aspects to them, no mental images, no emotional feelings, no sense of body or space. … One experiences oneself to be a part of a tremendous composite of relationships.” [Gackenbach & Bosveld 1989, p. 184]

{Such “composite of relationships” must at least include (or be entirely constituted of) relationships with deities who are in telepathic contact.}

Another of Bogzaran's studies … suggests that when one moves from ordinary lucid dreaming to a multidimensional dream, images slowly transform into more abstract patterns such as light lines or energy lines, spheres, dots, and circles. In this state of consciousness that she calls “hyperspace lucidity” lucid dreamers often experience the transformation of dream bodies into particles of light, or the dream body slowly or suddenly disappears but awareness continues.” (Bogzaran 1996, pp. 209-13)

Weil 1988 = Pierre Weil : “Tibetan Dream Yoga”. In : Gackenbach & La Berge 1988. pp. 181-218.

Sparrow 1974 = Scott Sparrow : Lucid Dreaming : Dawning of the Clear Light. Virginia Beach : Assn for Research & Enlightment Pr.

Bogzaran 1991 = Fariba Bogzaran : “Experiencing the Divine in the Lucid Dream State”. LUCIDITY 10, no.s 1 & 2:169-76.

Gillespie 1983 = George Gillespie : “Lucid Dreaming and Mysticism”. LUCIDITY LETTER, no. 3:2.

Gackenbach & Bosveld 1989 = Jayne Gackenbach & Jane Bosveld : Control Your Dreams. NY : Harper & Row.

Bogzaran 1996 = Fariba Bogzaran : Images of the Lucid Mind. U of MI Pr.

pp. 39-40 a dream by a woman, succeeded by her waking with a tingling sensation in her body

p. 39

I become aware of being in a vast limitless darkness that is at the same time brilliant with countless stars … .

{This is a usual view in outer space, within a galaxy. Had she astrally (or aitherically) projected into outer space without being aware of having done so? I have dreamt of being bodilessly in outer space, wondring afterwards whether I had undergone some form of aitheric projection.}

Something emerges from the darkness. It looks like some kind of … molecular model … – … three-dimensional, fluorescent, neon-orange in color … . It seems to unfold itself, multiplying, constantly changing” (Bogzaran 1996, p. 186).

p. 40

When [she] awoke from this dream, she experienced a tingling sensation throughout her body.” (Bogzaran 1997, p. 26)

{A tingling (or else a vibrating) sensation is felt in the body upon awaking immediately prior to astral projection.}

Bogzaran 1997 = Fariba Bogzaran : Through the Light. San Francisco : Dream Creations, 1997.

p. 41 discussions carried out within a lucid dream

Stanley Krippner … in a dream … obtained lucidity. Once lucid, he … talked with plants and animals,

{Talking with animals, and even with rocks, are commonplace in dreams experienced by Amerindians. (Perhaps such dreams are always lucid.)}

and instructed other people in his dream to become lucid as well.”

{For decades, I used to regularly inform the “people” in dream that they were “dream-beings”. (I knew enough to realize that they were not persons from the waking world, so I realized that it would be futile to suggest to them to “become lucid”.) Eventually (after decades of being rebuked by them for calling them “dream-beings”), I realized that the propre formal way of addressing them would be as “dream-deities”; so, them I thus addressed them, they agreed to that designation of themselves. (Propre titles of address are apparently important in the dream-world hierarchy.) Krippner must be severely deluded to speak so idiotically to mighty dream-deities.}

p. 42 a lucid dream by a man on mt. Shasta, of a humming sound accompanying a deer

I realized that this must be a dream. … I suddenly hear a humming sound and as I look … a beautiful white deer is walking in the light in the far distance. I awake”.

{Carlos Castan~eda wrote of a whistling sound's accompanying a “magical deer” (JI, p. 67).} {Athamas saw an illusion of the appearance of his own son Learkhos as a “white stag” (GM 70.g). }

JI = Carlos Castan~eda : Journey to Ixtlan. http://bur.st/~omp0lyom/iosho.com/DonJuan/CC-Ixtlan.pdf

GM = Robert Graves : The Greek Myths. 1955.

p. 43 spiritual experiences in lucid dreams

In his book [Kelzer 1987], … Kenneth Kelzer reports numerous accounts of his own spiritual experiences in lucid dreams … . …

Some dreamers … have held conversations with God in their lucid dreams” (Blagrove & Hartnell 2000).

Kelzer 1987 = Kenneth Kelzer : The Sun and the Shadow. Virginia Beach : Assn for Research & Enlightenment Pr.

Blagrove & Hartnell 2000 = M. Blagrove & S. J. Hartnell : “Lucid Dreaming”. PERSONALITY AND INDIVIDUAL DIFFERENCES 28:41-7.


Stanley Krippner; Fariba Bogzaran; and Andre' Percia de Carvalho : Extraordinary Dreams and How to Work with Them. State U of NY Pr, Albany, 2002.