Extra-ordinary Dreams, 5-9



Out-of-Body Dreams

45 to 55

p. 45 Kemetic out-of-body hypothesis for dreaming

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).

Greenhouse 1975 = Herbert B. Greenhouse : The Astral Journey. Garden City : Doubleday.

pp. 46-7 various tribal hypotheses for dreaming (all extracted from Barbara Tedlock 1987)

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.”

Tedlock 1987 = Barbara Tedlock : Dreaming. Cambridge U Pr.

pp. 47 et passim -- stubborn and persistent refusal on the part of the authors of this book to examine the evidence for genuine astral projection

{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.}

Tart 2009 = Charles T. Tart : The End of Materialism. Noetic Bks & New Harbinger Publ.

p. 48 some illusions of the authors (and of their literary sources) resultant from their lack of logical distinctions (among sorts of non-material bodies, and of non-material experiences)

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).}

{Egohood (ahamkara) is nearly irrelevant (especially when it is not adequately distinguished into the various aspects of egohood) to the quaestion of embodiedment. One may well have (in a dream) no body but yet have a sense of egohood; or one may while (in cosmic consciousness) lack a distinct ego but yet have a feeling of having at least a definite personal location in the scheme of things or of relationships.} {There is furthermore the actuality of the continual shifting of any focus of awareness, so that any qualities of egohood/non-egohood may be continually arising into, and vanishing from, awareness.}

p. 50 [a typical series of misleading assertions by an authoress of this book, with her incorrect conclusion/deduction]

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.}

{Any awe ought to be not of some trifling stage-effect in the dream, but of the overall scope of the plan of the divine playwrights who composed the theatrical production known as a dream, in order to serve as a disclosure of the all-inclusive (protective, etc.) functioning of divine reality.}

p. 52 [some typically incohaerent ruminations of the sort much-admired by the authors of this book]

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.}



Praegnancy Dreams

57 to 66

p. 57 Tlinit redincarnation

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.””

Pinart 1972 = A. Pinart : “Notes dur les Koloches”. BULLETINS DE LA SOCIETE D'ANTHROPOLOGIE DE PARIS, 7:788-811.

pp. 59-61 peculiarities of praegnancy dreams in the United States

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.}

Van de Castle & Kinder 1968 = Robert L. Van de Castle & Peggy Kinder : “Dream Content during Pregnancy”. PSYCHOPHYSIOLOGY 4.

Krippner et al. 1974 = Stanley Krippner, N. Posner, W. Pomerance, & S. Fischer : “An Investigation of Dream Content during Pregnancy”. J OF THE SOC OF PSYCHOSOMATIC … MEDICINE 21:111-23.

Maybrook 1989 = Patricia Maybrook : Pregnancy and Dreams. Los Angeles : Jeremy P. Tarcher.

pp. 61, 65 dreams by a praegnant woman as indicators of the gendre of her unborn child

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”)

Seligson 1989 = Fred Jeremy Seligson : Oriental Birth Dreams. Elizabeth (NJ) : Hollym.

DB” = “Dreaming a Baby”. TIME (26 June 2000):82.



Healing Dreams

67 to 76

p. 67 traditional methods of being healed by dreaming

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.”

p. 68 Amerindian (Pomo in California; Cherokee in western North Carolina) shamans acquire healing powers in their own dreams

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”.

Gray 1984 = Leslie Gray : “Healing among Native American Indians”. PSI RESEARCH 3 (Sept-Dec 1984):141-9.

pp. 69-70 dreams may accurately foretell forthcoming catatonia

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”.

Sacks 1999 = O. Sacks : “How Dreams Reflect … Disorders”. In :- Stanley Krippner & M. R. Waldman (edd.) : Dreamscaping. Los Angeles : Lowell House. pp. 259-65.

pp. 69, 71 dreams may accurately praesage forthcoming sickness

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)

Kasatkin 1967 = V. N. Kasatkin : Theory of Dreams. Leningrad : Meditsina.

Smith 1984 = Robert C. Smith : “A Possible Biological Role of Dreaming”. PSYCHOTHERAPY AND PSYCHODYNAMICS 41:167-76.

p. 73 shamanic healing dreams

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

Moss 1996 = Robert Moss : Conscious Dreaming. NY : Crown Trade.



Dreams within Dreams

77 to 82

p. 77 “false awakening”

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.”

p. 77 instance of a false awakening by a man

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.”

p. 79 instance of false awakening by woman followed by her sexual encountre with a goddess

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).}

{While floating in the air, she was apparently dreaming rather than astrally projected; for, she would praesumably have noticed her material body lying in bed, if astrally projected. [I have often had (even decades ago) dreams of awaking in bed; these are not astral projections.] Astral projections may, however, readily involve sexual contacts (as described in certain books on astral projection).} {It is easy to test with an encephalogram (recording of electrical brain-processes) whether or not a woman is experiencing orgasm of the material body. Additionally, functional-magnetic-resonance neuro-imaging, or else magneto-encephalography, may possibly indicate some feature peculiar to orgasm of the dream-body during a dream.}

p. 80 instance of Brazilian woman's dream of awaking into having as her body the body of a beast (Are all – or merely most – dreams having of an animal-body the results of dreams of false awaking?)

[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.}

Krippner & Faith 2001 = Stanley Krippner & L. Faith : “Exotic Dreams”. DREAMING 11:73:82.



Collective Dreams

83 to 92

p. 83 a historical collective dream

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).

Van de Castle 1994 = Robert L. Van de Castle : Our Dreaming Mind. NY : Ballantine.

pp. 83-4 “collective dreams” include “mutual dreams” and “shared dreams”

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.”

p. 84 early literature on collective dreaming

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).

Hart 1959 = Hornell Hart : The Enigma of Survival. London : Rider.

Faraday 1974 = Ann Faraday : The Dream Game. NY : Harper & Row.

p. 84 dream-helper caerimony

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.”

pp. 89-90 a particular system for dream-sharing

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)

Shohet 1985 = Robin Shohet : Dream Sharing. Wellingborough, Northamptonshire : Turnstone Pr.

Magallo`n & Shor 1990 = L. L. Magallo`n & Barbara Shor : “Shared Dreaming”. In :- Stanley Krippner (ed.) : Dreamtime and Dreamwork. Los Angeles : Jeremy P. Tarcher. pp. 252-60.

p. 91 an instance of a mutual lucid dream by two women

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.”]

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