5

Out-of-Body Dreams

45 to 55

“The ancient Egyptians were convinced that during dreaming the ba, or soul, detached itself from the body … . During these moments, dreamers were permitted to enter into communication with the deities, the dead, or even with demons … .

Thutmose {DH.WTY-MS^} IV … dreamed that, while out of the body, he had spoken with a god … . The god … told Thutmose that … he would need to clear away the sand that had accumulated in front of the Sphinx at Giza. Thutmose … sanctified the area around the Sphinx” (Greenhouse 1975).

p. 46

“Among the Sambia tribe, in Papua …, dreams are called wunju, and are vewed as occasions when the soul leaves the body and roams in different places, “sliding on the wind.” The soul takes one's thoughts with it, leaving the dreamer's body empty. … The dream world, a world filled with supernatural entities, is held parallel to the ordinary {waking} world. …

For the Zun~i …, the pinanne or “breath soul,” can leave the body at will. During sleep, the pinanne can travel to other places … . …

Among the Quiche` Maya …, the nawal or “free soul” wanders during sleep … . Dreaming may involve visits with the deceased … . …

The Aguaruna {Awaruna} tribe of Peru places great importance on the iwanch, or “shadow soul.” ... members of the tribe have told … that it is the iwanch that travels during sleep … . …

The Rara`muri Indians of northern Mexico attribute dreams to the activities of a person's “principal soul” during sleep. Dreams are considered real events … . …

Among the Kalapalo Indians of central Brazil, dreaming is said to occur when a person's akua … rises out of the body and wanders until it has an experience. These activities are

p. 47

triggered by visitations from powerful dream spirits who are attracted to the akua when it detaches from the physical body and begins to roam.”

{The authors persist in designating astral projection as “dreaming”, despite the clear evidential difference between an actual dream (which is not able to provide information about the material world), versus astral projection (which is able to provide such information) – the sort of information mentioned by Charles Tart in his account of his laboratory experiment (Tart 2009, pp. 199-201, 204). Such laboratory-experiments have been likewise carried out by other researchers with similarly definitive results, all entire confirmatory of obtaining waking-world information via astral projection.}

“There is a continual debate about whether out-of-body {this is a gross misnomer} experiences take place “in” the body or “out” of the body.

{Astral projection is “in” an astral body (similar to a dream-body), though “out of” the material one. Remote viewing may be bodiless (similar to bodiless dream).}

Blackmore has given a … philosophical answer to this question … . She reminds us that the Buddha considered the ego to be an illusion. … Our sense of identity … is also a social construction.” {Identity is not treated as social at all in any Bauddha metaphysics, which treateth instead with perceptive identity from the standpoint of relations among sensory and allied perceptions.}

{Bauddha metaphysics is exceedingly inexplicit : it admitteth the existence of distinctly personal skandha-s, but resisteth their composite juncture; while at the same time not allowing their complete dissociation.} {In Veda-anta the illusion is in distinguishing the ostensible self (atman) from the universal Brahman. Here, however, the composite structure of neither the self nor of Brahman is considered (with no discussion of sociality, either local or universal).}

“Fariba Bogzaran found that she could transform the frightening experience of sleep paralysis

{Sleep-paralysis is by no means “frightening”, but is a re-assurance (communicated by deities) of one's being well-protected (by such deities).}

Into an out-of-body dream,

{Astral projection is no dream!}

and then into a lucid dream. … I knew this was a dream. I … looked … with a sense of awe.”

{The paralysis and projection are already lucid; any dream is the staged disclosure of the divine actors of this divine theatre.}

“Some people cannot recall ever seeing their body {nor feeling it, by performing bodily actions such as walking??} in a dream. … What of the boundaries of their dream body? Where do the boundaries of one person stop and the boundaries of another person begin?”

{How can a dreamer who is performing activities with a dream-body fail to perceive the boundaries of those activities? How can the spatial “boundaries” of the dream-body of “another person” fail to be detected if that body can be seen in the dream? Or are some other boundaries than bodily spatial ones intended – emotional boundaries or whatever? The writer is too vague to make clear sense.}

6

Praegnancy Dreams

57 to 66

“member of the Tlingit tribe {in southeastern Alaska} believe in reincarnation … . A French anthropologist ... noted [Pinart 1972], “It happens often that if a pregnant woman sees in a dream some relative long deceased, she will declare that this same relative has returned in her body and that she will put this person back into the world.””

p. 59

“Robert L. Van de Castle and Peggy Kinder collected dreams of … pregnant women in the United States, finding that small animals were frequently mentioned in the dream reports.” (Van de Castle & Kinder 1968, p. 375)

“Krippner and his associates also studied pregnancy dreams, finding that pregnant women's dreams tended to contain more references to architecture, shopping centers, the human body, small animals, and babies” (Krippner et al. 1974).

“Patricia Maybrook collected over one thousand dreams from … pregnant women … . …

p. 60

Maybrook observed [Maybrook 1989] that 40 percent of the pregnancy dreams … were nightmares, another 30 percent contained … funerals and catastrophes. However, there is some evidence that frequent nightmares may help pregnant women … . In one study,

the pregnant women who had more nightmares had shorter labor and fewer complications.”

{Perhaps the useful function of the frightening dreams is to call attention of birth-assisting deities to the woman's soon need for assistance; with the attention called, the deities arrive when needed and ease the woman's parturition-labor.}

p. 61

“pregnancy dreams in the Republic of Korea … are interpreted according to local follklore. Some folk beliefs were corroborated in predicting the gender of the child;

cherries, stawberries, and watches predicted girl infants, while

grapes, dates, and bears predicted boy babies.” (Seligson 1989)

p. 65

“Researchers at John Hopkins University interviewed … pregnant women who had chosen not to know their babies' gender through prenatal testing. Of the women who based a prediction of the baby's gender on … a “dream,” … all the women who cited a dream were correct.” (“DB”)

7

Healing Dreams

67 to 76

“The Ojibway Indians of the Lake Superior region … made “dreamcatcher” nets that hung over the beds of children to catch {eliminate} unfavorable dreams; only favorable dreams would pass through, and it was assumed that they would facilitate the children's health and well-being.”

[Aiguptian] “Imh[.]otep … became the {praeternatural} patron of the ill. Individuals incubated their dreams at Serapeums or healing temples and reported their dreams to the katochoi, or dream scribe. If the katochoi did not deem the dream to be satisfactory, the patient remained in the sanctuary until an appropriate dream was reported. Patients often reported that {the preternatural form of} Imh[.]otep himself appeared {in their dream} with a diagnosis or a prescription. …

In the Greek temples, patients … received diagnosis and treatment in their dreams during a visit from Asclepius {Asklepios} or from one of his sacred animals.”

“Leslie Gray, has described [Gray 1984] her experiences with a healer from the Pomo Indian tribe. This healer told Gray that all of his healing ability and knowledge emanated from his dreams. For example, in his dreams he was told {and simultaneously empowered by the dream-deity, who would be invisibly praesent for any healing} to move his hands in a vibrating manner to transfer the “healing energy” that {proceeding out of the deity} is transmitted through him to his clients. Gray worked … as well with a Cherokee shaman”.

p. 69

“Oliver Sacks tells [Sacks 1999] a woman who had a series of … dreams. In one of them she was imprisoned in an inaccessible castle that had the shape of

{So-called “catatonia” is often a shamanic-style temporary journey to a divine world. In some such cases, dreams may be divinely sent beforehand in order to praepare the participant for the propitious and momentous event.}

p. 70

her own body; in another she had become a living statue made of stone; and in another she had fallen into a sleep so deep that no one could awaken her. … One morning the woman's family had difficulty waking her; she had become catatonic”.

p. 69

“the Russian … Vasily Kasatkin reported [Kasatkin 1967] on a … study of … dreams, concluding that dreams could warn of the onset of a serious illness several months in advance. … In general, dreams announcing the onset of a disease were often found to contain frightening images … . Unpleasant thoughts and feelings were also … present”.

p. 71

“Robert C. Smith has conducted a number of studies on the “early warning” properties of dreams. In one study, he collected recent dreams from a group of individuals hospitalized for various medical problems. In follow-up visits, he discovered that man in the study who had dreams about death had a worse prognosis than men who did not have these dreams. Women who had dreams about separation had a worse prognosis than women who did not have this type of dream.” (Smith 1984)

“Citing many case examples, Robert Moss [1996] shows how dreams can facilitate healing from a shamanic perspective.”

8

Dreams within Dreams

77 to 82

“Sometimes dreamers think that they have awakened but soon realize that they have simply awakened to another dream. This “false awakening” can be repeated several times from one dream to the next.”

“I … wake up. [“At this point [he] enters into a false awakening.”] I wake up and begin writing my dream experience on a piece of paper.

As I am writing it down I hear a strange noise outside.

{The writing, which is visual, evoked sound, which is auditory – by way of synaisthetic transfer.}

I open the door and see a few of my college friends … . …

{The synaisthesia evoked the nature of colleges, where synaisthesia may be studied in laboratories.}

The excitement … wakes me up immediately.”

“I see sensual {erotic} bodies around me … . I begin to masturbate and shortly following my climax {orgasm} I suddenly awaken. … Within moments, I find myself floating high in the air above my bed with a beautiful woman next to me. Still floating, we begin to caress one another and together we experience one of the most intense sexual encounters {tribadism} of my life. We climax … .

[That dreaming woman]'s dreams stimulated her multiple orgasms, demonstrating that her bodily processes were at work during the dream state. … [Her] body often climaxes when she has erotic dreams.”

{On p. 37 it is stated that even with “orgasm”, “the male lucid dreamer rarely has a nocturnal emission”; and that “the female lucid dreamer” during “sexual orgasm” experienceth only a “slight” effect of the material body : therefore it can be assumed that the only erotic “bodily processes … at work” for this particular dreaming woman were those of her dream-body (and not any erotic processes of her material body).}

[quoted from Krippner & Faith 2001] “I think I wake up and recall the dream, but actually I am still in the dream. But this time I am the leopard”.

{Dreams of becoming a leopard are typical of South American Indian shamahood.}

9

Collective Dreams

83 to 92

“The Assyrian King As[^]s[^]urbanipal … was keenly interested in dreams and even kept a dream diary. One night … he and his priests had a collective dream in which the goddess Ishtar appeared to them” (Van de Castle 1994, p. 49).

p. 83

“Collective dreams … are referrred to as “mutual dreams” – when two or more people have similar dreams on the same night.

A second type of collective dream is the “shared dream,” in which two or more people dream of each other in a common space and time, and independently remember similar surroundings, conversations, and interactions within the dream.”

p. 84

“If ... each … appeared in the other's dream, it would have been a shared dream.”

“Hornell Hart was a pioneer in the study of both shared and mutual dreams and he reported numerous examples” (Hart 1959).

“The British psychologist Ann Faraday has cited examples of mutual dreams in her well-known book” (Faraday 1974).

“The Iroquois were also attentive to similarities in dreams reported by several members of their community. Two psychologists, Robert Van de Castle and Henry Reed, have developed a modern-day version of the dream-sharing practice, which they call the “dream helper ceremony.” This ceremony focused on evoking mutual dreams to assist … a group.”

p. 89

“Robin Shohet, a British psychologist, has developed a systematic approach to dream sharing. [Shohet 1985] He points out several advantages of working in a group … . The very act of working with a group of dreamers will offer an opportunity for the emergence of both shared dreams and mutual dreams.”

“Magallo`n and Barbara Shor … have provided a number of suggestions for organizing and participating in shared dreaming experiences : … Group members must agree to meet in a jointly chosen “dreamscape” or dream setting … . …

p. 90

Some dream sharing groups have met at the Eiffel Tower in Paris, the Great Pyramid in Egypt … . The group should have pictures of the “dreamspace” {and possibly also maps of its location?} so that everyone can concentrate on the setting before going to sleep. … Members can then concentrate on trying to meet their fellow dreamers in the appointed setting by looking at the picture of the setting and at photographs of the other dreamers, imagining the group together in that dreamspace.” (Magallo`n & Shor 1990)

“I am walking in my old neighborhood where I grew up. Suddenly I ask myself “how did I get here?” … At that point I become lucid. I continue walking … to see … my old childhood friend … . … I am overjoyed to see her. …

Bozgaran recorded the dream … . … A week later she received a letter from her friend. In her letter, dated the day after the dream …, her friend described the same dream.” [p. 92 : That female friend “also became lucid in her dream.”]