the activities of one’s life feel increasingly disassociated from each other; this would produce a corresponding tendency of dissociating of the soul from the world of the living, which would result in death through departure of the soul from the world of the living.

But, however, upon the soul’s being pulled instead by the dream-deities into the dreaming-world; the soul while praesent in the dream-world is able to undergo establishment of connectivities between the sensations of meanings of events in the waking-world (this establishment being set up by the dreams’ bringing into mutual relations various reminiscences of one’s activities in the waking-world), so that a corresponding tendency of associating the soul with the world of the living is adduced in order to repair any disconnectivities.

This much (repair of disconnectivities of meaningfulness) is done even for animals in the animals’ dreams (for those animals the meaningfulness would be emotional, rather than philosophical), by the dream-deities.

Humans, by contemplating this beneficence by the dream-deities, are by such admiration and awe able to induce the dream-deities to offer to them (the humans) further possibilities for spiritual developments during dreaming, so that humans (in their longing to express gratitude to the dream-deities) will have the opportunities for more directly assisting the dream-deities in those deities’ beneficent works.

About the most that could be expected of an animal (a tame one) in a dream would be for the animal to serve as an affectionate pet for the dream-deities.

Humans, however, can do much more : they (upon achieving a lucid-dreaming awareness in the dreams) can requaest not only to assist the dream-deities in those deities’ tasks; but also to ask to be introduced to other types of deities in order to assist them also.

Just as we visit the Dream-World in order to have our internal understanding of the meaningful interrelations among our activities in the Waking-World, repaired there in the Dream-World;

even so, dream-deities visit our Waking-World in order to have the interrelations among various planes-of-existence in which they store their understanding of meaningfulness, repaired here in our Waking-World.

Which particular mode of activity may be of primary karmik effect (in determining not only any future redincarnations of the soul, but also luck even in one’s current life) of a denizen of the Waking-World (e.g., a human mortal)

Which particular plane-of-existence may be of primary significance (in determining duties to be performed by an immortal inhaerently native of a nonWaking World, in regard to beings inhaerently native to the Waking World)

can be indicated by that denizen’s ethical orientation;

can be indicated by that immortal’s likings for types of mortals;

and is expressed (when the being’s functioning is apparent in maturity) in praedilections for supernatural associations (concourse with beings who are native to other nonWaking Worlds).

and is expressed in that immortal’s bodily appearance while visiting the Waking World : net-like surface-of-body marking for aitheric plane, dotted surface-of-body marking for mental plane, etc.