Extra-ordinary Dreams, 10-16



Telepathic Dreams

93 to 105

p. 103 reports of telepathic dreams from several countries

In Krippner's collection of … dream reports from six countries, there were … telepathic dreams, … clairvoyant dreams, and … precognitive dreams, with Japanese and Russian reports containing the most … ESP.” (Krippner & Faith 2001)


Clairvoyant Dreams

107 to 114

p. 107 clairvoyant dreaming

When … remote viewing occurs in a dream, it is what parapsychologists term a “clairvoyant” dream. The dream report for a clairvoyant dream accurately corresponds with a remote occurrence or locale about which the dreamer had no ordinary way of knowing.”

{Because “remote viewing” is actually projection of the aitheric web (accomplished through the intervention of one's spirit-helper deities), thus “clairvoyant dreaming” is a projection of the aitheric web during a dream, accomplished with the co-operation of dream-deities (including one's spirit-guide). These are shamanic accomplishments.}

pp. 111-2 instances of clairvoyant dreaming by psychics

p. 111

In the studies of anomalous dreams at Maimonides Medical Center, there were … dreams that were presumably clairvoyant in nature. The initial experiment, in 1960, involved the famous “psychic sensitive” Eileen Garrett” (Ullman, Krippner, & Vaughan 1989, pp. 67-8).

p. 112

Another clairvoyance test involved Arthur Young, an inventor responsible for designing the Bell helicopter … . … Young's most accurate information concerning the target took the form of hypnagogic imagery” (ibid., p. 121).

Ullman, Krippner, & Vaughan 1989 = Montague Ullman, Stanley Krippner, & Alan Vaughan : Dream Telepathy. 2nd

edn. Jefferson (NC) : McFarland.


Praecognitive Dreams

115 to 126

pp. 119-20 Louisa Rhine

p. 119

Louisa Rhine, one of the founder[esse]s of modern parapsychology, selected [Rhine 1955] … precognitive experiences in which people attempted to prevent a foreseen event from taking place. …

Rhine spent several decades reading and cataloging the thousands of reports sent to her describing presumptive psi experiences. …

p. 120

Rhine discovered that three out of four reports of precognition occurred in dreams … . She conjectured [Rhine 1967] that

the dreaming unconscious might run in the future more often than waking awareness.”

{It is not at all possible for any [un]consciousness to “run ahead in the future”; but it is quite feasible for deities to know the probable future from knowledge of the secret plans of mortals, and to relay this information to other persons in the guise of dreams.}

Rhine 1955 = Louisa E. Rhine : “Precognition and Intervention”. J OF PARAPSYCHOLOGY 19:1-35.

Rhine 1967 = Louisa E. Rhine : ESP in Life and Lab : tracing hidden channels. NY : Macmillan.

p. 122 dogmatist doubters

Some skeptics criticize the study of anomalous dreams, stating that these account support “magical thinking” and “irrationality.”

{Such “skeptics” (or rather pseudo-skeptics) are, of course, irrational extremist-fanatic atheist cranks.}

However, the Maimonides team … consider these dreams natural, not “supernatural,” and normal, not “paranormal.””

{This wild claim is merely a confirmation that the Maimonides team is likewise a hotbed of irrational atheistic fanaticism.}


Past Life Dreams

127 to 134

p. 127 doctrine of redincarnation

The doctrine of reincarnation is basic to the religions and philosophies of most Asians, Australian aborigines, tribal Africans, Pacific Islanders, and many American Indian Tribes. …

The doctrine of reincarnation has been incorporated into the procedures of a number of Western psychotherapists who often refer to themselves as “past life therapists,” and who have formed an organization, the Association for Past Life Therapy and Research. One of these therapists, Phoebe McDonald, has written extensively on the topic of dreams that contain episodes of her clients' … former lives.” (McDonald 1985)

McDonald 1985 = Phoebe McDonald : Dreams : night language of the soul. Baton Rouge : Mosaic Bks.

pp. 127-8 anthropological reports

p. 127

French anthropologist Andre Pinart reported on the belief in reincarnation among the Alaskan Tlingits (or Koloches) … . …

p. 128

James G. Matlock, another anthropologist, has found that in many culture the return of a deceased person is “announced” in a dream that is usually reported by a pregnant woman. In some cases, the “announcing dream” comes to the father … . …

Announcing dreams are rarely reported in Lebanon, consistent with the Druse doctrine of immediate rebirth.

{The Bodish doctrine is also of prompt rebirth, viz., redincarnation at the end of a 49-day Bar-do. This 49-day period is of Chinese provenience.}

However, they are frequently reported in Myanmar (Burma), among the Alevi people in Turkey, among Eskimo tribes of Alaska and British Columbia as well as among the American Indian tribes in that area (such as the Tlingit, Haida, Kutchin, Beaver, Gitskan, and Carrier tribes).” (Matlock 1990)

Matlock 1990 = James G. Matlock : “Past Life Memory Case Studies”. ADVANCES IN PARAPSYCHOLOGICAL RESEARCH 6:184-267.

p. 129 characteristics of dreaming about former lifetimes

Edward Ryall, reported [Ryall 1974] … characteristics of dreams about … former lifetimes :

1. The dream is accompanied by emotions unlike those usually experienced in regular dreams.

2. The dreamer has some awareness that the dream content relates to a former life.

3. The dream does not fade away as quickly as ordinary dreams.”

Scott Rogo … also identified [Rogo 1991] … characteristic elements … :

1. The dreamer usually links the dream to a past life, often on the basis of their vividness … .

2. The experience often concerns the dreamer's death in the former life.

3. Anomalous details are sometimes communicated through the dream (… information that only the deceased person would have known).”

Ryall 1974 = Edward W. Ryall : Born Twice. NY : Harper & Row.

Rogo 1991 = D. Scott Rogo : “States of Consciousness Factors in Reincarnation Cases”. In :- Arthur S. Berger & Joyce Berger (edd.) : Reincarnation. London : Aquarian. pp. 16-30.



Initiation Dreams

135 to 145

pp. 136-7 vocation into shamanhood

p. 136

Shamans enter their vocations … through … spirit-mediated recovery from illness, vision quests …, or by means of an initiatory dream. In Okinawa, spirits notify the future shaman through dreams and visions; many of the recipients who are “called” try to ignore their summons, but eventually succumb to the spirits' directives. … refusal to follow the “call” will result in a terrible accident, a life-theatening illness, or insanity.

Common themes in initiatory dreams are dismemberment, death, and rebirth. In one instance, an Eskimo candidate for shamanism … dreamt that he was swallowed by a monstrous bear, chewed up, and spat out. … this was a call to become a shaman.

The initiation of a shaman in western Australia consists of dreaming of being swallowed by a serpent, vomited out, cut into pieces by older shamans, and revived by their songs.

A … Huichol shaman … was called to his profession in a … dream. Kauyumarie, the patron of shamans, appeared in the dream as

p. 137

a newborn deer who brought the message from Tatewari, or Grandfather Fire.” (Norman 1997)

Fred Swinney, a Canadian psychotherapist, was camping in an Ontario forest when he dreamed about animal predators emerging from the woods and devouring him. … Initially resisting the call, Swinney eventually took the name Graywolf and began working with his clients from a shamanic perspective.”

Among the Inuit Eskimos, a shaman is “called” by dreaming about an animal spirit who then “possesses” the dreamer. Upon awakening, the dreamer withdraws from society and wanders naked throughout the land. Eventually, the initiate gains control over the spirit, celebrating this … by making a drum.”

Norman 1997 = J. Norman 1997 : Mexico's People of Myth and Magic”. NATIONAL GEOGRAPHIC, June 1997:832-53.

pp. 138-9 shamanic uses for dreams

p. 138

The Cashinahua Indian shamans of eastern Peru also pursue dreams, believing that the more dreams they have each night, the greater the {shamanic} power that will accrue to them. …

In Africa, Zambian shamans believe that they can derive powers of diagnosis in dreams, obtaining accurate information about an illness without examining the client.”

{In West Virgina, “sleeping prophet” Edgar Cayce could obtain while sleeping an accurate cure for a sickness.}

Anthropologists Larry Peters and Douglass Price-Williams found that “channeling” spirits and out-of-body “journeying” are the two major shamanic states of consciousness.” (Peters & Price-Williams 1981)

p. 139

The Hurons and the Eskimos … hold similar dream festivals.”

Taulipang shamans [of the British Wayana-to-Venezuela border] are considered to be experts in explaining their own dreams and dreams of others.”

Peters & Price-Williams 1981 = Larry G. Peters & Douglass Price-Williams : “Towards an Experiential Analysis of Shamanism”. AMERICAN ETHNOLOGIST 7:398-418.

pp. 141-2 dreams inducing to entre a religious order; dreams inducing to become a spiritist practitioner or a spiritual healer

p. 141

Katherine Ewing has studied dreams of initiation among Pakistani Muslim S[.]ufis. She found that these dreams … often call someone to join a S[.]ufi order.” (Ewing 1990)

Krippner interviewed … spiritistic practitioners in Brazil, all of whom … incorporate spirits during their work. All … also indicated they had been “called” to their work. Krippner … found that the largest number of mediums had been called in dreams or visions … . …

The spiritist groups serve as resources for those suffering from existential problems, psychosomatic illnesses, and ailments for which medication … have been ineffective.” (Krippner 1989)

p. 142

[a Russian man, quoted from Krippner & Faith 2002 :] “I dreamed about some deities who told me what I needed to transform myself to become a healer. … The deities told me that I needed to advance one more level … . … I went through three cycles of death and rebirth, and when I awakened, I felt that I initiation was conplete.”

Ewing 1990 = Katherine Ewing : “The Dream of Spiritual Initiation … among Pakistani S[.]ufis”. AMERICAN ETHNOLOGIST 17:56-74.

Krippner 1989 = Stanley Krippner : “A Call to Heal : entry patterns in Brazilian mediumship”. In :- Colleen A. Ward (ed.) : Altered States of Consciousness … : a cross-cultural perspective. Los Angeles : Sage.

p. 145 group-discussion of dreams as a dreamwork procedure

Ullman suspects that … dream sharing {viz., discussing} facilitates initiation and other extraordinary dreams because dreamers feel a connection to the world at large.” (Ullman 2000)

Ullman 2000 = Montague Ullman : “The Enduring Mystery of Dreams”. DREAM APPRECIATION 5, no. 3, pp. 1-4, 6.


Spiritual Visitation Dreams

147 to 156

p. 148 dream about ladder-of-weapons

Vibia Perpetua was a young woman … who was arrested in 203, and charged with being a Christian. … she wrote a remarkable autobiographical journal … . This journal contains four dreams, all of them spiritual in nature. A portion of one dream reads :

I saw a bronze ladder of astonishing height extinding all the way to the heavens … . To the sides of the ladder all kinds of iron weapons were fastened. There were swords, lances, hooks, single-edged swords, and javelins, so that if anyone ascended carelessly …, he would be lacerated”.

{cf. Taoist ritual ladder-of-swords (having swords as its alternate rungs), which is cautiously climbed by ritualists}

p. 150 illlusion in Bauddha philosophy

Moffitt's work with Tibetan Buddhists has demonstrated … the notion that waking life is illusory as well [as dreaming life] in that it is a set of experiences that each society constructs somewhat differently.” (Nielsen 1989)

{Traditional Bauddha philosophy doth not relate the term “illusion” to social constructs, but rather to the lack of permanence of composite entities, and thus to the frequent failure by persons to realize what is composite and is therefore impermanent.}

Nielsen 1989 = T. Nielsen : “An Interview with Alan Moffitt”. ASSN FOR THE STUDY OF DREAMS NEWSLETTER, Mar-Apr 1989, pp. 7-9.

p. 151 impersonal & personal deity

Two categories emerged based on people's lucid dream experiences : individuals who experienced the Divine as “personal” and those for whom the experience was “impersonal.”

{A metaphysically-minded visionary may also view one-and-the-same deity as alternatingly impersonal and personal. This alternation is commonplace in the visions by many mystics.}

[Some] individuals indicated that their concept of the Divine was that of a personal God while [other] individuals indicated that their concept of the Divine was “all-encompassing Energy” or other impersonal forces.” [or “like the workings of a clock.” (p. 152) {= the Merkabah}]

{It is quite usual among mystics for there to be a belief that each deity is usually an abstract force, but is also very able to assume the form of a person when visiting a mortal in order to communicate more readily, for “impersonal forces” are apparently unable to (or disinclined from) communicating.}

p. 154 important dreams

From a religious viewpoint, according to Howe, the most important dreams may be those … about the divine source of the dreamer's present and future existence. Many of these dreams involve visitations from spiritual beings or visits to spiritual places.” (Howe 1986)

Howe 1986 = L. T. Howe : “Dream Interpretation in Spiritual Guidance”. J OF PASTORAL CARE 40:262-72.



Dreams & Personal

157 to 167

pp. 160-1 continuity of themes from waking to dreaming life

p. 160

The evidence serveth “to contradict Freud's notion of “wish fulfillment” – that we dream about those activities that we most desire. Instead, the data support Alfred Adler's and Calvin Hall's proposal that there is continuity between dream life and waking life.”

p. 161

the Ibo culture has a value system and social structure favoring upward mobility of its members. The Hausa culture does not support social mobility …, while Yoruba culture takes an intermediate position.

Dream reports from Yoruba students contained more achievement themes than those of Hausa students, but less than those of Ibo students, exactly what one would predict if dream time reflects waking life.” (LeVine 1966)

LeVine 1966 = Robert Alan LeVine : Dreams and Deeds : achievement motivation in Nigeria. U of Chicago Pr.

p. 165 the dreaming-world is as real as the waking-world

in the conventional view of dreams, all the dreamer's images and activities are constructed from memory. Yet, the dreamer experiences the dream as “perceiving” not “remembering.”

{Actually, it is from the memory held by one's personal dream-deities that one's dream is constructed by those dream-deities; thereupon the dream-experiencing mortal is able to perceive such constructs.}

As a result, it makes sense to consider that dreams are as “real” as waking experience, a position held thousands of years ago by tribal shamans.” (cited from Charles Tart)

p. 166 some allegations about dreaming-world vs. waking-world

in dreaming there is almost no input from the physical world or the physical body … .

{In dreaming, there is very much input from transcendent worlds, with sensory information arriving via the subtle dream-body.}

As a result, the world simulation process can be richer and more varied than it is in the waking state”.

{World-simulation is provided by the dream-deities – simulation of their own worlds, which are very greatly richer and more varied than the material plane.}

pp. 166-7 dream-reality

p. 166

a dream is just as “real” as waking reality at the time it is experienced, even if it is … a visitation dream, or another extraordinary dream … .

p. 167

Dream reality is dismissed by Western culture because little effort is made to … use dreams, or to take them on their own terms.” (Krippner 1986)

{The reason why dream-reality is dismissed in capitalist culture is that to admit that the dream-world is real and powerful would indicate where the anti-capitalist movement could appeal to for social justice, a verdict against capitalism, and a means of enforcing that verdict. Capitalism would swiftly eliminate itself if it were to admit to the reality and supernal power of the dream-world deities.}

Krippner 1986 = Stanley Krippner : “Dreams and the Development of a Personal Mythology”. J OF MIND AND BEHAVIOR 7:449-61.


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