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Functions of Dreams

Over the years many theories to explain the ‘why’ of dreams have been put forward. These range from dreams being messages from spirits; being results of food eaten prior to sleep; the mind freewheeling nonsensically; the garbage disposal system of the mind; suggestions from waking experience; a computer re-programming for the brain; to Freud’s wish fulfilment and Jung’s compensation theory.

But I feel I know the function of dreams, and it isn’t knowledge gained through neurological experiment or scientific thinking. It is through years spent in delving into what is usually unconscious. My experience of this started in 1953, when I was sixteen, and already deeply interested in the possibilities of the human mind, I took a course in deep relaxation.

I practiced every day for three months, tensing my muscles, relaxing them, then passing my awareness over and over my body, dropping the feeling of tension. After three months I was quite proficient. One evening, after coming home from dining out with friends, I went to bed thinking I would leave my usual practice, but in the end decided to practice even though it was late. After going over my body several times I suddenly lost any awareness of my right arm. I had no sensation of it other than space, hugeness. Then I lost my left arm, and – my whole body. It was like falling through a trap-door into the huge space. I had no sense of having a body. Thoughts had ceased, except for a murmur apparently a thousand miles away. Yet in blackness, in immensity, in absence of thought I existed vitally as bodiless awareness.

As I could pass into that state quite often after that I wondered what had happened and what the possibilities of it were. What I eventually, after much more experience realised, is that I had fallen into deep dreamless sleep and yet held onto awareness. Usually we are unconscious in sleep, so I was exploring what was for me a new world of experience. Of course I realised later that most ancient cultures had already written about this.

You might be able to get a sense of this by trying an experiment. Before going to sleep while lying in bed, make yourself comfortable and with eyes closed imagine yourself standing on the lip or an active volcano. It is not erupting but the hot lava is shining below you. When you are ready jump into the hot lava.

If you are not experienced in dreaming you may have fears or hesitations about doing this – but nothing can hurt you and you are only experiencing your imagination. So as you fall into the hot lava feel your flesh and bones disappear until you know yourself as naked awareness.

That naked awareness without the sense of space and direction is what we are basically – naked awareness. That awareness is enormous because there are no boundaries of size and body, and many people in dreams are very frightened as they even brush by their hugeness. That naked awareness feels like nothing and people who have not experienced it therefore say that at death we are nothing. True it is the polar opposite to focussed body awareness, but it is far from nothing – it is everything, for everything arises from it. Because it is everything we cannot think of it as something, for it cannot take shape. That would be something.

Friedrich Nietzsche wrote that “If you gaze into the abyss, the abyss gazes also into you.”

The next step

About two years later I experienced another inner wonder. I had an amazing experience of my awareness leaving my body – I had an extraordinary out of body experience. I was in the RAF living in Germany, and one night I had gone to bed early. I must have fallen asleep when suddenly I felt as if I were shooting upwards and experienced a feeling of coming out of pressure and was now free – like a cork out of a bottle. Then I was awake and looking down at my sleeping body and felt terrified (I realised afterwards it was terror that I was dying). Then I remembered reading about experiences such as this and was laughing uncontrollably through the release from terror. Then I was flying across the German countryside where I was living, curled up with my knees to my chest, looking down at the countryside beneath me. I noticed as I passed over the rural countryside what looked like radiations emerging from several places; they were a bit like ripples on the surface of water when a stone has been thrown into it. But these ripples were three dimensional, and I wondered it they were emerging from people, perhaps praying.

Then I was over the sea and saw many ships below, but suddenly I was standing in our sitting room at home in London. It was such an astonishing experience I stood in shock looking down at my body, feeling it and trying to understand. My body felt solid and real and I was dressed in outdoor clothes not my pyjamas. Then with great enthusiasm I looked up and saw my mother sitting alone knitting, our Alsatian dog lying asleep in front of the gas fire. I felt sure my mother would see me because I felt physically present and absolutely and vitally awake in a way I had never experienced before. So I called out to her, “Mum, look what has happened.” She stopped knitting for a moment but obviously didn’t see me or hear me. So I felt if I shouted this would reach her. “Mum” I shouted, “look it’s me Tony”.

There was no obvious sign that she had heard me, but two things did happen. One was that I saw or realised that she had an upstairs side of her and a downstairs side. Her upstairs (conscious) side had no awareness of me, but her downstairs side (unconscious) gave me a wonderful welcome and I had the awareness of us knowing each other in a formless love.

Then at the same time my dog must have heard me shout because he woke and came rushing to me and was so full of love for me he rushed around where I stood barking and showing his joy. I later heard from my mother saying she had had been alone that night as my father was out, and she had seen the dog get up and bark and jump around behind the settee, where I stood, for no apparent reason

My dog Vincent in front of the gas fire – 1956

I learned enormous and important lessons from that. I realised that having no physical body the living cannot usually hear us. They need physical sound to know we are present, but yet another part of her knew and responded. So I saw that if she had thought of me and spoken to me I would know, even though she might not be able to hear my reply – unless she was a medium or learned to listen to thoughts. The reason being that in the body most people cannot communicate via thoughts. I also learnt that I had an inner life as real to me as the ordinary waking life. This inner life was a fusion of the bodiless awareness and the life of form we experience in the body. This was obvious because my sleeping body was dressed in pyjamas, and my body I knew in the experience was dressed in outdoor clothes. Also it was not limited to space and time as the physical body is – shown by my sudden shift across mile to my home in London. Somehow it stood between two very different worlds of experience. I say that because although I was invisible to my mother, I was visible to my dog with much finer senses. Remember that humans can only see 1% of visible light, and hear only1% of sound so are virtually blind and deaf. See Inner WorldJesse Watkins Enlightenment


Another step


Having realised that we have a core self which is felt by some to be nothingness, it is important to realise that during dreaming (REM sleep) our voluntary muscles are paralyzed – except for our eyes. It is thought this was developed during a period when our forebears were sleeping in trees. Any movement would have made them fall. The eye movements were of course not dangerous.

An important fact about dreaming is that all the signals for movement while we dream are sent by the sleeping brain to the muscles but are blocked by a part of the brain called the pons. See Sleep paralysis

But this block can be bypassed by having a passive attitude while awake (See The Keyboard Condition). This allows for a little recognised phenomenon which, while awake and in a passive state, allows the dream process to break through as spontaneous movement, sound and emotion, exactly as with dreams. In the past, and still in the present, this spontaneous movements and speech are all things that happen when this dream process breaks through into consciousness. Things like Seitai, Subud, Chi Gong, Shaktipat, Pentecostalism, and Reichian therapy, where spontaneous movement is practiced by thousands of people.

Remember that our life depends and arises from our core self, whereas our ego and personalit are all the time upheld and given life by what flow from what is largely unconscious. So the movements that the dream process give rise to are for our benefit, and are not a threat. But when this spontaneous movement breaks through to consciousness many people are frightened of it and rush to the doctor to sedate it. See Life’s Little Secrets; Reaction to the unconscious

So here is real lucid dreaming because it happens while you are awake. Apart from that it is very clear and can be seen to stay on a theme unitl it works out. As such you can witness the ‘dream process’ coming slowly from a formless begiing and making its way to conscious awareness.

Linking it all up


It is worth reading the piece How it Flows.


A couple of examples may help to make this clear.

Example: I felt as if I were falling down a long hole, like Alice in Wonderland. The observing part of me understood that I was dropping backwards through my whole life. At times I seemed to bang into things, or bump off things, and these were the painful times in my history. At one point I wondered if I were experiencing some sort of healing regression, but I only touched the events of my life as I fell back.

Eventually I came to rest. It was wonderfully peaceful and even my thinking had stopped. I didn’t have any feelings of having a body or shape. I simply existed. Again the observing part of me wondered if this was the womb, but it quickly became apparent, or I knew, that this wasn’t the womb, it was the basic level of my awareness, how it felt to be before thinking and speech. I began to feel afraid as I realised that if I dropped any further back I would cease to exist. Then I knew the fear was unnecessary as every time we go to sleep we drop back into the condition where we lose any sense of personal existence, yet we emerge none the worse the next day. So I let myself drop.

I fell into immensity, black and without features. Suddenly I was aware that something held me. It was the process that had grown me from seed in the first place. My ego had not created me or grown me. But now this deep part of me was unfolding me again, like a plant opening. I understood that we each have this force at our centre, and as I watched it working in my body and life, it seemed to communicate with me. At least I understood from it that if I opened to it each day, if I surrendered to its action, then it would grow me to a fuller life and realise itself in me. This felt like a holy gift, that the mystery of life would live in me.

Here he touches or experiences his centre – his core self – which was without features and yet held him. He also felt that although he had fallen into nothingness yet it communicated with him. He also understood that we all have this force at our centre out of which our growth comes – and it brings understanding of ones life and purpose. He says later on about his purpose, “I was lying on my back as I was experieincng these things, and it felt, directed by that inner force, that my hands and feet were like roots into the earth, and my penis was a tree, and when it was full of branches and leaves it could give shelter to other beings who sought to grow.” See The Sacred Tree


The Age Old Secret

To show you examples of this I will quote from peoples experience of the different ways this has been used throught history.


I am not sure What one came first, but considering Buddha was known to have lives around 500 BC, Shaktipat may have been practised long before the Pentcostal experience.

In his article Between Coma and Convulsion, in Energy and Character, David Boadella quotes the report of a person studying the self regulatory practices in India. Although this is a recent account, the yoga practice it describes has been used for many centuries in India:

I have been in India for about four months now and I thought the readers of Energy and Character might be interested in the similarities between Reichian work and Shaktipat or Kriya Yoga. The Sanscrit word ‘shakti’ means energy, bio-energy, or more correctly, bio— cosmic energy. Shaktipat is a practice which is described as the loosening of this energy by a guru from the way it may be blocked in us. When this shakti energy is loosened and no longer tightly bound by the control of the conscious mind it begins to circulate in the body. It is then said to open up energy channels or pathways, and usually begins to manifest in what are known as ‘kriya’. Kriyas are spontaneous movements of the body and of the respiratory system. One interesting aspect of kriyas, which resemble Reichian abreaction, is that they very often manifest as highly involved asanas (body postures) and as mudras (meditational postures involving the hands). I have seen many persons who practice shakipat enter a phase of intense energy flow in which breathing becomes rapid and involuntary and in which people begin with great rapidity to do asanas they never knew and which they ordinarily would never have been able to perform.

Although the conscious practice of asanas facilitates this process, true hatha yoga (Indian techniques using physiological processes to integrate ones being) occurs involuntarily in this kriya phase. The burst of energy that results is sometimes astounding and may continue for well over an hour. The movements in some individuals are so intense and frantic they appear dangerous. In other persons the movements are soft, delicate and flowing. Thus some persons may breathe like locomotives, beat themselves repeatedly, stand on their heads, bellow, twist their limbs in the most unbelievable postures; others begin to dance harmoniously, to sing softly in languages they have never learned, to become playful and flirtatious and to utter strange sounds.

The explanation for this is that the shakti is opening or purifying obstructions in the energy pathways, that the individual is working out the results of past actions and experience, and that an evolutionary process is allowed to unfold which eventually will result in an expansion of awareness.

In this kind of meditation the individual sits still, but not rigidly; he doesn’t concentrate in any way, but simply relaxes as much as possible and permits the energy to do its thing. The energy is of course thought of as ultimately cosmic or divine. Hence the path of enlightenment lies in relinquishing ego control and identifications and allowing this bio—cosmic energy to express itself and lead us. The final results of this process is the opening of the highest brain centres in a new type of consciousness in which the individual merges with the universal consciousness. The total process takes a very long time but this should not dissuade us as each stage has its own rewards. The bodily spasms, automatic breathing, asanas, contortions and reflex patterns that manifest spontaneously as the energy gains momentum all serve to purify the organism. Though some of these phenomena may sound strange they are not experienced as unpleasant once the practitioner no longer totally identifies with bodily processes. Thus the meditator can be totally in their body without identifying totally with its experiences.


Pentecostal Christianity speaks of gifts of the spirit. These are listed as the gift of: the word of wisdom; the word of knowledge; faith healing; the working of mira­cles; prophecy; the discerning of spirits; diverse kinds of tongues; and interpretation of tongues.

Most of these are easily recognizable descriptions of faculties of the unconscious. The unconscious is constantly scanning information and considering the highest probable outcome – thus prophecy. Access to universal aspects of consciousness allow the gaining of insights which might also account for prophecy, wisdom and words of knowl­edge. See Edgar Cayce

Speaking in tongues is a common way in which the unconscious expresses its feelings and insights. It is a level three expression in Van Rhijn/Caldwell’s levels of con­sciousness. When the ‘tongues’ are considered as symbolic expression they transform into meaningful words, just as dream symbols do. My experiments with such phenomena convincingly show the common link between these often considered unrelated phenomena and coex. See How it Flows

Discerning of spirits means the ability to look into a human heart and see what is hidden there. Considering how much we can learn subliminally through body langu­age and verbal cues, this is another straightforward uncon­scious faculty.

But imagine a group of people all ‘worship­ping’ as is described of Pentecost, when the disciples were taken to be drunk. (Acts 1:12 to 2:13) There were 120 gathered in a room, men and women being equals – “All these with one accord devoted themselves to prayer, together with the women and Mary the mother of Jesus, and with his brothers.” Considering present day Pentecos­talism and other forms of coex, this large group would include people who would be shouting in tongues, others would be crying, moving their bodies, discerning spirits, and generally creating a bedlam of noise. Any newcomer to the group, not having had explained what was being attempted – that each be open to the Spirit and be moved by it – might think the people were crazy or drunk.

Franz Mesmer

Coming nearer to our own times we find a connecting link between past and present in Franz Anton Mesmer. In about the year 1775 Mesmer, a qualified doctor three times over, began to experiment with magnets. He found that patients who had previously been incurable were healed when these were placed on their bodies. For a year he had a mania for experimenting with magnets in quite extraordinary ways. But within that period he realised the same healing results could be obtained without using the magnets. He found that simply by stroking or touching the patient along the line of the nerves, the muscles would begin to twitch. This twitching, he said, should not cause alarm, even if it led, as it usually did, to an intensification of the patients symptoms or even convulsive movements. Throughout these releases, noisy and explosive though they were, he saw how patients could experience a healing of the distressing symptoms.

Prior to this time these convulsive releases were considered to be the work of devils or spirits. This attitude arose out of Christian belief, and Jesus and the disciples clearly used the same technique. In the New Testament are descriptions of people cured by these convulsive releases. Mesmer is a transforming link with our own times because his approach to this phenomena was an experimental and evaluative one. Nevertheless he was still bound to the past by his belief that another human beings presence was necessary to act as a channel for a cosmic energy to reach the sick person. Thus he still remained, in this aspect, in connection with the guru as agent of change tradition.

Stefan Zweig, in his book Mental Healers, describes Mesmer’s way of working as follows:

With a serious and dignified mien, calmly, slowly, radiating tranquility he would draw near to the patients. At his proximity a gentle fit of trembling would spread through the assembly. He wore a lilac robe, thus calling up the image of a Zoroastrian or Indian magician.

Usually no great time elapsed before one or the other of the company would begin to tremble, then the limbs would twitch convulsively, and the patient would break out in perspiration, scream or groan. No sooner had such tokens manifested themselves in one member of the chain, than the others too, would feel the onset of the famous crisis which was to bring relief. Some would fall to the ground and go into convulsions, others would laugh shrilly, others would scream, and choke, and dance like dervishes, others would appear to faint or sink into a hypnotic sleep. According to Mesmer’s ‘theory of crisis’ the malady had to be provoked into its utmost marge of development, it had so to speak to be sweated out of the organism if the body was to retain healthy.

The importance of Mesmer to the history of homeostasis is that, to the individuals who claim to have ‘discovered’ a new approach to human ills via abreaction, or say they have channeled a new cosmic force for the use of humanity, Mesmer stands as a direct contradiction. Three hundred years ago, despite his exotic dress and manner, he ran individual and group psychotherapy of a very successful nature. Although he thought of himself as a channel for a cosmic energy, he nevertheless recognised an agent other than technical psychiatric skill at work. Perhaps the ‘cosmic energy’ theory was not so far out either, as Reich revived it in new form in our own century. The work of Mesmer gradually moved into greater and greater complication — people dancing around trees for instance — instead of simplification and clarity. Out of it came Mesmerism which took the form of positive suggestion, completely leaving behind the aspect of allowing the organism to discharge its own tension and negativity. The spontaneous forces capable of self healing were ignored — even suppressed. The vainglorious power or forceful skill of the mesmerist or therapist took its place.


The Method Never quite Dies

The approach started by Mesmer has never completely died out. While living in Russia in 1912 Sir Paul Dukes met Lev Lvovitch who used a self regulatory method to deal with a variety of illnesses. He would stroke patients limbs and induce shaking and trembling. In his book Unending Quest he describes the case of a boy whose legs were paralysed. “There was a broken exclamation from the boy in the middle of the room. ‘It’s b-b—beginning!’ The lad was quivering from head to foot so much that he had to hold on to his chair.” After several treatments Dukes observed that the boy’s condition improved, and in a few weeks he was cured.

Only in very recent years has any serious scientific work been done in understanding what takes place in this healing which arises from within — with or without the help of an outside agent. Despite this research there is still virtually no socially established ways in which individuals are taught to trust their own internal processes. People in the West, and especially those trained in the helping professions, are forever committing the crime against human nature of ‘doing something’ to it, and seldom letting ‘It’ do something to them. Nevertheless some individuals and groups have done a tremendous amount to make us aware of our lack, and point out ways of overcoming it. Freud does not leave us with any sense of there being a powerful and helpful self—regulatory action in us. He gives no sense of finding a transformative power with which one can work toward spontaneous analysis and self help. But in Jung we find again and again very clear reference to what has been named in this book as homeostasis.

Carl Jung Linking East and West

In Psychological Commentary On The Tibetan Book of The Great Liberation, Jung says:

“If we snatch these things directly from the East, we have merely indulged our Western acquisitiveness, confirming yet again that ‘everything good is outside’ whence it has to be fetched and pumped into our barren souls. It seems to me we have really learned something from the East when we understand that the psyche contains riches enough without having to be primed from outside, and when we feel capable of evolving out of ourselves with or without divine grace. . . We must get at the Eastern values from within and not from without, seeking them in ourselves, in the unconscious. Because of these resis­tances we doubt the very thing that seems so obvious to the East, namely, the SELF LIBERATING POWER OF THE INTROVERTED MIND. This aspect of the mind is practically unknown to the West, though it forms the most important component of the unconscious.

The whole process is called the ‘transcendent function’. It is a process arid a method at the same time. The production of unconscious compensation (self-regulation) is a spontaneous PROCESS; the conscious realisation is a METHOD.

In Jung we find something of the reverence for what is met within a human being – a reverence for life itself. A great deal of Jung’s attitudes and thoughts have already been quoted, enough to show that he did not use the self-regulatory process in such a cathartic way as Mesmer.


Reich - Cosmic Energy and the Death of Guru’s

Dr. Wilhelm Reich offers us a very different approach to this world of experience. In the 1920’s Reich gradually felt his way from an orthodox use of Freudian psycho-analysis to a more biological, physiological or energetic point of view. Not that he lost sight of the human soul, but he realised how much body, energy and personality are uni­fied. By working with body attitudes or postures he found he could help the patient melt tensions and emotional blocks. By relaxing muscular tensions, flows of energy, movement and feeling were unblocked. Perhaps more than any other clinical therapist or doctor of his time, he recognised that a spontaneous, self-regulating activity or energy was at work in all living organisms. He says of this energy, which he eventually called orgone that it was cosmic and acts on the human being.

Gradually Reich developed very definite techniques, working with respiration, muscular tension and character attitudes. He particularly explored the place of sexuality individual, social and political structures. He helped people release their own self-regulatory process and work with it toward health and wholeness. As people learnt this they experienced spontaneous movement, trembling, changed feeling states and emotional and sexual release.

The actual results, as compared with those already mentioned in this short history, were no different to those in Shaktipat or in Mesmer’s work. Nevertheless Reich brought a new open­ness, a new technical understanding to the subject with his genius. Unlike Mesmer he did not rest until he had pin­pointed clearly what released self-regulatory action into conscious operation. He did not stop, as Mesmer and the gurus did, in believing himself and certain other special men and women were the channels of a cosmic energy which healed. Reich made the tremendous step, while yet remaining a scientist and clinical therapist, of seeing an integral law of human nature at work, and active in indi­viduals quite apart from his personal influence.

In this Reich helped people in the present to begin a link with their spontaneous energies which earlier peoples had known only in a religious context. The deeply religious, surrendered attitudes so prevalent in the past are seldom found today in the West. Certainly not in the way demon­strated by the original Christians who surrendered body and mind to a force they trusted. Looked at in this way, even the Godly in the West are frightened of God’s power. Jung makes the statement that people in the West cannot find God because none of us can bow low enough. Being unable to form the trust out of our religious convictions, Reich enabled people to meet this vital part of themselves from a different more acceptable starting point. The new standpoint is that which includes our critical and analytical intellect. To deny it in an attempt to emulate the East in approaching their inner life uncriti­cally, would be to do ourselves a great disservice. Reich proved that as Westerners we can still touch our deep spontaneous energies while retaining our new-found intellect.

Also a person close to Reich is reported to have said that Reich told him that cosmic consciousness was available via this method.


The Way of Subud

Considering Reich’s work it is interesting now to look at the influence of Muhammed Subuh. He was born and lived in Indonesia, working as an accountant for many years. His main interest in life was to seek out some of the many gurus in his country, and attempt a deeper aware­ness of life’s mysteries and the nature of God. In his late twenties, in the year 1925, he experienced a vision while out walking. It seemed to him that a ball of light or fire rushed across the sky and descended on his head. He began to shake and tremble, and felt a powerful and divine energy had begun to work in his being. On reaching home he opened himself to the influence of this power and found spontaneous movements and experiences occurred.

From that time onwards he frequently ‘opened’ himself to what he felt to come from God, and found that each time move­ments, sounds, and a wide variety of inner experience arose. He observed that the movements and experiences were ways in which his being was gradually cleansed and made whole. It was as if some influence were gradually guiding him through experiences in a direction he could not preconceive, but IT could. Also, his physical health improved, his experiences educated him regarding his and other peoples life on Earth, and he found his intuitive faculties enormously enlarged. Often he could also be instrumental in helping other people to experience healing. The film star Eva Bartok told her story in the newspapers at the time of her own healing in connection with Pak Subuh and her baby.

By 1932 Pak Subuh had discovered that other people who relaxed in his presence could also receive the same experience and be led through cleansing and integration. Groups of people in Indonesia began to practice this ‘opening’ to what they felt to be the grace of God working in their lives. The manner of these group experiences is like that described under Shaktipat. People found their bodies making spontaneous movements; they experienced themselves in a wide variety of ways, were led through catharsis and great inspirational insights. Like the Pente­costal approach, there was a tendency toward remaining on the symbolic level, and editing all but the transcendental.

The experience of being moved from within was called ‘Latihan’, which in Indonesian means to be moved, cleansed and disciplined by the power of God. But until 1957 comparatively few people were in these groups doing latihan. Those who were had mostly been using latihan several times a week for many years. Sometimes the length of practice was ten or fifteen years. These practi­tioners had found that their nature and body had been gradually changed by the practice. Their awareness and sympathies had widened. Problems had shifted, and in general they felt more in touch with the force or meaning behind their existence.

At this point a European working in Indonesia – Rofe – asked to be introduced to the lati­han. Rofe taught it to people in England who started an international centre at Coombe Springs. From there the practice went world-wide, and at one time the followers numbers were claimed to be 200,000. People of all nation­alities, religious belief, political views and social status found they could experience the latihan. The lives of many were deeply changed by it.

If we are to understand how modern men and women relate to their core self there are things we must be aware of in re­gard to the latihan, and the organisation named Subud. J.P. Barter, for instance, writing about his involvement in the latihan says, “We do not know for any certainty why the force which is received in Subud has been made uni­quely available to mankind today rather than at some earlier period in history.” The statement is typical of the sort of historical blindness and spiritual pomposity that is common in the practice. Pak Subuh states that the experi­ence is unique to him and new in the world. When I myself started a coex group many years ago, based on Reichian work and Mesmer’s groups, a spy was sent from a Subud group in a nearby town to find out where or how I had stolen their latihan. That people like J.G. Bennet, a well educated man, and Barter, bright enough to write an orderly account of Subud, can accept such statements is a warning that the Western mind, in attempting to re­establish connection with the deeper layers of the psyche, can often revert to primitive attitudes, ignoring or discarding information and lessons learnt through hard experi­ence.

In later years Pak Subuh told his followers that the experience was not unique.



A lot of words, but I hope it clearly shows how we each have an inner life which owes its existence to our core self. I believe I have given enough examples of how our core self works, and how it is the polar opposite to our conscious personality. I hope too that it can be seen that dreams arise from our core self and are a half way house between the formless core self and our conscious mind, and how dreams are part of the action of our growth and well being from the deep well of our innermost self.

See: compensation theory; movements during sleep; the dream process as computer; Adler; Freud; Jung.

Copyright © 1999-2010 Tony Crisp | All rights reserved