Posts Tagged ‘dream interpretation’

Characters or People in Dreams

Harry Bosma, who produces the best selling Alchera dream interpretation software, says of the characters in your dreams:

“There must have been some dreams that made you wonder why a known person appeared in them. This is especially puzzling if you haven’t seen that person for years. I experience this all the time. Everyone I ever met in my life keeps showing up in my dreams. I can’t blame day residue for it. If somebody appears in my dream, there has to be a special reason for it.

“I’ve been entering characters in my symbol book for a long time. Let me introduce you to a few. There’s Peter, one of my strongest helpers. He showed up riding on a horse in my ‘Cracking The Ice’ dream. Riding the horse he managed to crack the ice on a small lake, something I was unable to do on my own. I had to think for a while before I understood exactly why he appeared in my dream. Peter went to the same elementary school as I. One thing I eventually remembered about him was his inventiveness. This led me to realise that I use the appearance of Peter in a dream as a clue to consider whether I need to think of a more ingenious approach to an issue I am confronting.

There’s Frits, whose role I only recently got to understand. I could never see any pattern in the dreams he appeared in. Frits is a high school acquaintance, somebody who was often around, even though we weren’t really friends. I never fully understood it at the time. But it recently hit me that he was especially around when I was rebelling against the boredom of high school. He was having fun whenever I broke the rules, or did something else exciting. With that insight, looking back at the dreams, there is a pattern. Whenever my behaviour in a dream is more active than usual, he is around. He is the part of me that is having fun, because I’m not aware that I’m having fun myself.” 

Inner Characters: An important thing to remember to understand your dream characters/people is that usually we are not dreaming about that actual person but a living image of them formed by your memories, impressions, events lived with them and even your intuitions about them. Such memories are living parts of us and influence us inwardly, so we put them in our dreams.

Apart from defining how you see one of your dream characters, and what relationship you have had to them in the past, as Harry suggests, it helps to simply consider how you feel about them, what of their characteristics are most important or noticeable to you? But occasionally it isn’t what you see in their character, but what you feel about them that is important. For instance a person who has frequently appeared in my dreams is a woman called Ann. I felt a lot of sexual attraction to Ann – although she may have felt nothing for me – and she appears in my dreams whenever loving feelings or closeness are being dealt with.

So, if we really examine ourselves, we have a really wonderful ability to express as a huge range of different types, as shown in our dreams, the master/mistress of drama and expression.

A man I used to work for, Leo, has appeared in dreams where a problem regarding outer activity was concerned. So Leo represents for me ways of dealing with difficulties I face in the world. He is the confidence and courage I have innately to meet things constructively.

But many characters in dreams are not people you have ever met or known, not even characters from films, plays or books. So you can’t look back on them and ask yourself what you observed or felt about them. In such cases it is most helpful to imagine yourself as that character and describe who you are, exactly as you are and how you act in the dream – as the dream character. As an example of this, one character in a dream, an old man, was dying. He was nobody I knew. When I imagined myself as him and described what I felt, and what was happening to me as him, it was clear he represented the experience I was facing at the time. I was letting my old life, a phase of my life, my old self, die. This was difficult but it was happening, and the dream helped me clarify what I was facing. See Being the Person or Thing

One of the most helpful ways to find the qualities of a dream character is to give them a name. For instance you might basically feel that a man you have seen or know slightly seems a practical outwardly capable person. So you could give him the name of Mr. Practical. Mr Practical therefore is your ability in dealing with everyday life, or outward activities. There could also be Mr Sexy, Miss How Do I Look, and so on. Naming characters gets easier if you stand in their role imaginatively as described above.

But remember that a word in a sentence changes meaning, even subtly, as it is placed in a different context. The word light, for instance, can be used by saying, “I switched on the light.” Or we can say, “I felt very light-hearted.” Or even, “There was no light.”

Each of these brings about a different sense of surroundings or events. Similarly, the context of a character in your dream may change what you have defined of his or her qualities. So you must look to the context to get the final understanding as to what you dream character indicates in that particular dream. See Context/Theme

A person who appeared in many of my dreams was a woman named Su. My relationship with Su was one in which I had been trying to learn to love her without being possessive or grasping. So in my dreams she always depicted my attempts to love in that way, or my attempts to learn a fuller love.

In one dream Su is shown paddling an inflatable dingy to a local town, where I am going to meet her. But there were difficulties about this. At the time of the dream I was dealing with a lot of people in very direct relationships, and Su in this dream shows that I still haven’t ‘met’ or integrated the ability to love without grasping or wanting to posses. The difficulty in the dream suggests that I find it difficult to express this more open love.

In a later dream, experienced just after I had led a weekend activity, I dreamt Su was visiting or with us. But she didn’t look like Su at all, being dark, indecisive and a weaker personality. I was talking with her, or just with her, when I realised that Mike (a close friend) was upstairs with my wife. He had arrived back from America. I wanted him to meet Su. I wanted to hug him, but I also wanted Su to see me do this. So although I hug him with love, there was also something of the purposely done thing about it.

Here Su is actually with me, in my house, so this is an entirely different context than with the previous dream. This shows a fuller integration with unconditional love. But the part at the end where I hope Su will see me ‘loving’ Mike points out that I am still moved by desires for acclaim and public attention.

So to summarise, consider each character and discover what qualities, faults, weaknesses or strength they depict for you. Give them a name, as this helps you remember their quality. But look to the context of the dream to find the detailed and changing expression of what the character depicts. See Autonomous Complex; Sub Personalities

Example: Then I slowly became aware of a deeper sense of the discomfort. It was a feeling of being stuck in one place and not being able to move. It wasn’t anything to do with moving physically but was as an awareness. It felt awful and I tried to move but couldn’t. The only way of describing it was as if we are all made out of the same stuff – as an example concrete – and as such we filled all space. So the little space I filled could not move because all around was filled by others. I felt really stuck and wondered what I could do, but there seemed no way out of it. Yet I could not believe this was really how things were.

Most of this was spontaneous thoughts and movement through the experience, so that was how I was led to thinking about my cousin Sid again, and his situation of being constantly linked with his mother even after he died. Then I realised that I was linked with Rita in a similar way, and in feeling that I realised that I could move in at least two positions – me and Rita – because of the loving connection I felt.

Then came a flood of realisation, every person I had loved or experienced was another position I could be in; and then I knew all the animals I had loved and even people I had a casual relationship with. But there was even more because in dreams and sessions I had become or encountered amazing things, people, creatures, the alien beings and others. I knew then that I was FREE to go anywhere and be almost anything, because their life pattern was now part of me. Then with a rush of wonder, I realised that the more people and creatures I loved or had experience of, the bigger I became.

 Couple: Depending on the context of the couple in the dream, they can represent the dreamers parents and the family situation and environment at the age of the couple portrayed; if the dreamer has been married, can depict the dreamer’s marriage situation at the age of the couple; hopes for a relationship; possible outcomes of a relationship; friendship; partnership; some sort of relationship.

Dead people: The influence those people still have in your life – i.e. you are still influenced by them, or your relationship with them, even though they are dead. Feelings about death. Many people are often unaware of the massive experience they take in during a relationship and how it interacts with them when we love someone. In other words the memories and experience we gather unconsciously change us and are not lost. It is part of you and is symbolised in dreams as a person or event. So this needs to be recognised in understanding Dreams about Dead People and also Dreaming about a person I have left

Group of people: A group of people, as in Ivor’s dream below, can depict how one meets the pressure of social norms; public opinion. See: crowd.

Large crowds: Enormous involvement of self in an issue; ones relationship or feelings about the social environment one lives in; in groups we have a feeling of being looked at or on view – how we relate to that may be depicted by what we are doing in the dream group. See: party; roles.

People from our past: Considering that the major part of our learning and experience occur in relationship to other people, such learning and experience can be represented by characters from the past. For instance a first boyfriend in a dream would depict all the emotions and struggles we met in that relationship, and what we learned from it or took away from it in terms of fears. Therefore dreaming often of people we knew in the past would suggest the past experiences or lessons are very active at the moment, or we are reviewing those areas of our life. A woman who had emigrated to Britain from a very different cultural background frequently dreamt, even twenty years afterwards, of people she knew in her native country. This shows her still very much in contact with her own cultural values and experiences.

Because you have taken in millions of bit of memory, lessons learnt, life experiences along with all the feelings or problems met by loving and living with someone and they are what makes you the person you are. The memories and experience we gather unconsciously change us and are not lost. It is part of you and is symbolised in dreams as a person or event.

Several people in a dream suggest: Not feeling lonely; involvement of many aspects of oneself in what is being dreamt about; social ability.

As social relationship is one of the most important factors outside of personal survival – and survival depends upon it – such dreams help us to clarify our individual contact with society. Human beings have an unconscious but highly developed sense of the psychological social environment. Ivor’s dream shows something we are all involved in – how we are relating to humans collectively. Are we in conflict with group behaviour and direction; do we conform, but perhaps have conflict with our individual drives; do we find a way between the opposites? Much of our response is laid down in childhood and remains unconscious unless we review it.

 Example: ‘Walking alone through a small town. I was heading for a place that a group of people, in a street parallel to mine, were also heading for. A person from the group tried to persuade me that the RIGHT way to get to the place was along the street the group was walking. I knew the street did not matter, only the general direction. The person was quite disturbed by my independence. It made him or her feel uncertain to have their leader apparently questioned. I felt uncertain too for a moment.’ Ivor S.

In some dreams, a group of people represent what is meant by the word God. This may sound unlikely, but the unconscious, because it is highly capable of synthesis, often looks at humanity as a whole. Collectively humanity has vast creative and destructive powers that intimately affect us as individuals. Collectively it has performed miracles that looked at as an individual, appear impossible. How could a little human being build the great pyramid, or a space shuttle? The Bible echoes this concept in such phrases as ‘Whatever you do to the least of one of these, you do to me.’

 Example: ‘I was outdoors with a group of people acting as leader. We were in the middle of a war situation with bullets playing around us. Maybe aeroplanes were also attacking. I was leading the group from cover to cover, avoiding the bullets. Paul W.

Despite feeling attacked, either by external events, or from inner conflicts, Paul is using leadership skills to deal with his own fears and tendencies. If a friend told us he had just had an argument with his wife and was going to leave her, we might sit down and counsel them by listening and helping them to sort out the hurt feelings from their long term wishes. We might point out they had felt this way before but it passed – in other words give feedback they had missed. In a similar way, our various emotions and drives often need this sort of skill employed by ourselves. This unifies us, leading to coping skills as in Paul’s dream.

 

Useful Questions and Hints:

If they are people I know do I understand what I associate with them?

Do I recognise what I feel about society?

What have my parents left in me?

See – Being the Person or Thing –  The Conjuring Trick – Working with associations – Releasing Your Inner Genius

Carrying the dream forward

Imagine yourself in the dream and continue it as a fantasy or daydream. Consider what it is that troubles you or is not what you want in your dream. Now take time to think how you would alter it and how to have an ending that would satisfy you. Not, in your imagination enter your dream and alter the dream in any way that satisfies. Experiment with it, play with it, until you find a fuller sense of self expression. It is very important to note whether any anger or hostility is in the dream but not fully expressed. If so, let yourself imagine a full expression of the anger. It may be that as this is practised more anger is openly expressed in subsequent dreams. This is healthy, allowing such feelings to be vented and redirected into satisfying ways, individually and socially. In doing this do not ignore any feelings of resistance, pleasure or anxiety.

Satisfaction occurs only as we learn to acknowledge and integrate resistances and anxieties into what we express. This is a very important step. It gradually changes those of our habits which trap us in lack of satisfaction, poor creativity or inability to resolve problems.

These are very important steps. They gradually change those of our habits that trap us in lack of satisfaction, poor creativity or inability to resolve problems.

Example: When my husband died, for quite a few times I had this funny dream. I was walking along a field and saw a lot of sheep guiding me, and I followed them. Suddenly they disappeared into a cave. I went in the cave and a row of mummies were there. One was wearing a medallion on a chain round its neck. The dream recurred quite often. One day Tony came to me and I told him the dream. He asked me to sit in a chair and relax, which I did. Then he said for me to go to the cave, and in my relaxed state I went and walked to the mummy with the medallion. Then he said take off the bandage from the top. As I unwound it the face of my husband was uncovered. I screamed and screamed and came out of the relaxation. Tony then said now let him go. I have never had that dream since. Betty E.

Bio-feedback

Observing internal changes is not new to the twentieth century. Practitioners of Eastern and Christian meditation techniques have been using it for centuries. They observed changes in respiration, heartbeat, and states of consciousness, and therefore had an immediate personal feedback concerning what influence their meditation or breath-control was having. They could thereby reinforce or modify it.

Using electronic equipment to give feedback allowed external observers to be sure of what changes were being produced in the body and mind of the subject. It also enables people who have not spent years in meditation practices and the development of self observational techniques to make changes in their mood and body much more quickly because of the feedback given. In essence this allows the subject to gradually gain a greater degree of voluntary control over their usually involuntary internal processes such as temperature, heartbeat and mental states. In recent years instruments and techniques have been developed that allow epileptics to reduce attacks. That means you are no longer a victim of your own unconscious responses. See Victim.

The equipment allows the subject to focus on a particular internal response, such as heartbeat or brain patterns. Using various techniques such as imagery or relaxation, the subject can be aware, through a tone, or a signal on a screen, how well they are reducing tension, slowing heartbeat, or whatever they are aiming to do. When the signal shows they are succeeding this results in a positive feedback that enhances their performance by pointing out what approach is working. Therefore bio-feedback devices are training devices that can help people learn skills connected with mental and physical control.

This modern approach to bio-feedback has its roots in the 1940’s, but it did not gain recognition until nearly twenty years later. Neal E. Miller and Leo DiCara discovered that by using a means of electrical stimulation to the pleasure centre in the brain of laboratory rats, the rats could be trained to do extraordinary feats like decrease their heart rate at will – dilate the blood vessels of one ear more than the opposite ear, or control the rate of urine formed in their kidneys. Miller was regarded at the time as one of the world’s leading authorities on animal learning abilities from his 40 years of work in the field.

Miller and DiCara concluded that because people are smarter than rats, and already have developed voluntary control over some functions, they should be able to learn such skills more easily. His reasoning was that through such techniques humans might be able to control blood pressure, even out irregular heartbeat, release spastic colon, deal with tension, without the use of drugs.

Miller and DiCara’s work was not replicated by others. But unfortunately tests with humans started before this had a negative effect on further research. At the National Institute on Ageing in Baltimore USA, Bernard Engel and Theodore Weiss had found in the late 60’s that people who suffered from epilepsy, when linked to a machine which provided visual and auditory signals were able to control the symptoms which usually led to an epileptic fit. In this way they managed to reduce the number of epileptic attacks they suffered.

Joe Kamiya of the University of Chicago worked to provide another landmark. Using subjects who had no background of mental training, Kamiya monitored their brain activity with an EEG machine, and had the subjects guess whether they were producing the alpha waves indicating relaxation. If the subject guessed correctly, Kamiya would tell them. This led to a rapid increase in the ability of the subject to produce alpha waves at will. Instead of his verbal feedback, Kamiya later built the machine to produce a tone when alpha rhythm occurred. Subjects then quickly learned that a relaxed and empty mind would produce the tone, and attempting to think about a problem would shut the tone off.

Kamiya’s experiments were the first to show how humans can learn to control internal physical and mental states. It was therefore hoped that the altered state of mind and body which produces alpha rhythms could be clearly defined. However, further experiments showed that alpha could arise in other situations than those of quiescent rest. So there has been no clear definition.

The main use of bio-feedback is in helping subjects change behaviour patterns which have a physiological basis. Of course this influences the mind and emotions through the body-mind unity. See: the slow breath; example in Buddhism and dreams; dream yoga; yoga and dreams.

In connection with dreams, the act of dreaming can itself be seen as a form of bio-feedback. Even the most modern of dream theories suggest that although dreams arise from a chaotic aspect of brain functioning during sleep, the content of dreams is still directed by factors of body, memories and personal idiosyncrasies. Other investigators such as Vasily Kasatkin have found evidence for dreams directly depicting physiological processes. Dreams can therefore be thought of as having the possibility of giving direct feedback on what is occurring in ones body and deeper levels of consciousness. When they do this they are a means of bio-feedback. But I see dreams originate from our core self – see See: the two powers; body dreams; Kasatkin, Vasily.

The vast majority of dreams however, when investigated are seen to be giving very full feedback on the structure and processes of ones identity, along with ones mental and emotional processes. Particularly they display the functioning of the self-regulatory processes active in the psyche. By working with a dream and its imagery, one gains some degree of ability to enter into the self-regulatory process and aid its functioning. For instance if one gains from a dream the insight that ones drive for love is constantly thwarted by fear of being abandoned, there is the possibility of working with that fear and altering ones relationship with it. It is from this type of action that we can be sure dreams offer a useful form of bio-feedback. (See the examples in such features as active imagination and compensation theory. See the features on what we need to remember about dreaming; self-regulation and fantasy, compensation theory, and biological dream theory.)

Considering the state of modern electronics in giving feedback on what the body and brain are doing, and what state ones ‘identity’ or sense of self might be in, dreams are by far the most subtle of feedback methods if one learns how to use them. The range of areas dreams comment on is extraordinary. But, perhaps because of the confused and injured state dreams portray as being the condition of most people’s psyche, the vast majority of dreams are about the history of hurt and fears we carry from childhood and undealt with trauma in adult life. See: processing dreams.

Birth Dreams and ones Natal Experience

Few people who have not re-experienced it for themselves, can believe, or comprehend, the enormous influence ones birth has upon personal development and adult behaviour and feelings. Many images in dreams link directly to the influences/memories still alive within us relating to our birth. Being in a tight place and struggling to escape, being under water without breathing, being strangled, crawling through a tunnel, coming out of a pool of water, difficulty in breathing – may all relate to birth experiences. See: active imagination.

The experience of being in the womb and of being born lie at the very foundation of all we learn and accomplish in the further years of our growth. The way we react to that earliest of life dramas defines the way we react to later situations. I am not saying such reactions emerge from a self-aware centre in the baby – far from it, but like any other mammal or living creature, we as a baby can learn conditioned reflexes to given situations. We can and do make a sort of ‘life decision’ about things, a decision in the form of a massive feeling response.

So, if for instance the emergence into life outside the womb is difficult and without any compensation of loving contact and welcome, we might very well have a deep feeling of withdrawal, of not wanting to be ‘here’ in the external world. In later life this will be experienced as difficulty in wanting to be involved in everyday life or other people.

The psychoanalyst Nandor Fodor has written extensively about the subject of birth dreams, and gives the example of a woman who was born with the umbilical cord wrapped around her neck, and in adult life frequently dreamt of being strangled. Also an example is quoted of a person who received a head injury during birth, and in adult life frequently dreamt of being scalped.

Such stories are of course not definite evidence for the influence of birth experience in later life. But I believe it is something that is very important to consider in any attempt to understand ones adult behaviour or tendencies. I myself was born two months premature, at a time when there was no intensive care in hospitals for such babies. My recovered memories of that experience, gained from working with dreams, are intense and have convinced me that enormous personal difficulties regarding relationship with people and with meeting opportunity in life, have their roots in my premature birth. My memories revealed to me that being born so early left me feeling physically and psychologically inadequate to relate to and deal with independent life. My digestive system was immature, as were my breathing organs. My vulnerability caused my mother anxiety, leading to a lack of bonding between us. In my condition I needed months of being held close to her body and bathed in feelings of confidence and care. Instead of that I felt deeply anxious and alone. My lack of psychological readiness to be in the world also meant that I had an inner feeling of not being as capable as most of my peers. The constant desire to be back in the womb remained into adult life. I didn’t know that my interest in meditation and the unconscious was in fact a desire to find the ‘heaven’ of life in the womb again. This fixation of delving deeper into my inner life also caused a lack of understanding of motives that led other people to grasp opportunity in external life. In fact external life didn’t mean much at all to me. The disruption this caused in achievement and in feeling a part of everyday social interaction has been enormous. Now, seeing the extraordinarily premature babies who are kept alive, I cannot help but feel pity for what they will face as adults.

Whatever it is we may have lost during our birth, or whatever gained in the way of painful or disruptive decisions and conditioned reflexes, our dreams try to lead us back to the Garden of Eden that was our life in the womb. They try to recreate the scene of the expulsion from Eden, so we can understand and perhaps grow beyond the afflictions gained at that time. To lead us back to this recovery of our lost selfhood or wholeness, our dreams represent our story in symbols or in a sort of personal mythology. As I have explained in the feature active imagination, finding ones way through the imagery back to direct meeting with oneself as the baby, needs certain skills to be learnt and practised. Without these skills, or the help of someone who can introduce us to the skills, we may become lost in the shifting world or imagery and imagination, where resistances to meeting our pain play with us in a shadow world of truths disguised in dream landscapes and imagery.

Van de Castle quotes the description of Jane English, a physicist who writes about her dreams and how they helped her uncover the influence of her caesarean birth on her life – (her book is Different Doorway: Adventures of a Caesarean Birth.) Jane’s dreams were not direct expressions of a birth situation, but held within the symbols the feelings and sense of being overwhelmed that when met and allowed more fully into consciousness, led to the direct insights into her birth.

There appear to be several reason why dreams do not directly represent such early experiences and experience resistances. One is that they have never been thought about, or been a part of the refined imagery and concepts which arise as we learn language. Another is that they are usually intense body and feelings experiences, and to truly remember or represent them, needs us to actually feel emotions and physical sensation at that intensity again – something few adults are willing to do. Such memories are not neatly separated off from our personality and labelled ‘birth memories’. They usually arise as intense emotional reactions which we fully identify with and do not necessarily see as having to do with anything more than present experience. Many a relationship has foundered because the powerful emotional response in a marriage has not been seen as relevant to birth rather than to a problem in the marriage.

A report of a man experiencing the trauma of premature birth

The man was born prematurely in the 1930’s, before great efforts were made to care for such babies.

so this premature baby was thrown aside after its umbilical cord was cut and the baby was not breathing. This led to the infant meeting death, but fortunately his grandmother took hold of his body and bathed it in hit and cold water and his breathing started.

“I am so alone. Even when someone loves me I can’t feel it. I want to change. I don’t want to keep hurting. My wife feels like she is feeling like she isn’t there at an emotional level. But that is the feeling world I have lived in – who is there for me? I was part of something and I lost it. I was part of something that was good, and I lost it. I was a part of a woman and I lost her. I was rejected. Now I face this struggle just to exist, just to breath, just to be. This feeling of life being a terrible struggle just to keep going has pervaded me all my life. I’ve got to struggle to exist just to keep alive. Got to struggle just to keep alive! GOT TO STRUGGLE TO EXIST – JUST TO KEEP ALIVE! GOT TO STRUGGLE BECAUSE THERE’S NOTHING THERE. I WANT SOMETHING TO HOLD ONTO. I’VE GOT TO STRUGGLE JUST TO KEEP ALIVE.

I cry like a baby. The question burns in me – Why is life like this? I cry again. Then I realise that at first when I was born I was too small and undeveloped even to be able to cry properly, so I couldn’t let out my misery. It is such a relief to cry now and be understood, to have known what I felt at that terrible time.

I am aware of my connection with my stream of life having been broken – the umbilical cord. What I realise as the adult watching this, is that because of its proximity to the genitals, there is an unconscious connection made between the genitals and the connection I seek to sustain my life. So even as a baby I am reaching for that connection with my genitals. I want to be fed. I attempt to reconnect through my genitals, but the pain of the separation is so acute even when I do try in adulthood through sex, the pain of the separation turns me back. This is the story of the Garden of Eden. I was in the garden and was cast out. Now when I attempt to return, an angel with a burning sword turns me back. Not only was it painful every time I attempted reconnection/sex, but I had the unconscious expectation to be fed, to be nourished. Instead of that every time I had sex I felt cheated, deceived and betrayed. I was not fed, but deeply sucked dry of what small nourishment I had managed to build up. I wasn’t fed, I was fed upon by a predator. Each sexual act was a betrayal, a predation, and a torturous pain. Yet I had to find my way to the garden again, because there lay the secret of my genesis and myself. So, I would return, to be wounded once more. It is even painful to look back on those years of misery now. Why is life so painful?”

When you experiences a dream which may relate to your birth, one of the most helpful tool’s to use in exploring the deeper levels of the dream associations is fantasy or active imagination. Skill in using fantasy can help you create an environment in which the spontaneous processes of the psyche are set free, enough at least to move beyond the boundaries of common experience and present the strange, awful, wonderful world of babyhood. See Processing Dreams – Opening to Life

In doing this certain basic psycho-physical facts are worth remembering.

Firstly the self regulatory process underlying the fact that your body and mind are still functioning without your conscious effort, holds in it the continuous move to heal whatever hurts you experienced. It does this by pushing those experiences toward your conscious awareness in any way it can. The depressed feelings, psychosomatic body pains, irrational reaction we have to some situations, and of course the strange and sometimes frightening dreams we experience, are all ways this process attempts to make conscious what was hidden.

Secondly, the difficulties we need to deal with are all lined up just beneath conscious awareness, like a queue behind a closed door waiting to come through.

Thirdly, the reason things do not surface, become known and resolved is because we resist them. These resistances are obvious and need to be meet for healing to take place. Dreamers wake with terror from a nightmare for instance and desire nothing more than to blot it out from their feelings. The nightmare is an attempt to make conscious the intense feelings from a trauma, but we resist this because we have not learned the ability to witness such feelings and personal emotions without fear. Another resistance is the automatic withdrawal from pain. Just as we automatically draw our hand away from a hot surface, so we draw our awareness away from a painful memory. The methods we use are many – using redirected attention, as when we rush to entertainment, alcohol, talking with friends, nicotine, breath holding, and so on.

Such resistances are the main reason we do not find healing through dreaming, even though dreams are constantly trying to heal us. Of course another one seen in massive number of dreams is fear. Fear acts just like pain to make us avoid/resist the action of dreams.

So recognising these processes in oneself is the first step to self discovery. See: Integration – Meeting yourself – active imagination; self regulation fantasy and dreaming; Life’s Little Secrets; fundamental processes; self regulation; lifestream – A Psychotherapeutic Experience of Premature Birth

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Biological Dream Theory

In his book Dreams and Nightmares, (Pelican 1954) J. A. Hadfield puts forward what he calls a Biological Theory of Dreams. He says the function of dreams is that by reproducing difficult or unsolved life situations or experiences, the dream aids towards a solving or resolution of the problems. He gives the example of a man climbing a cliff who slips fractionally. He then may dream of actually falling and waking terrified. Subsequently the dream recurs, but in each the dreamer tries out a different behaviour, such as clasping for a branch, until he manages to act appropriately to avert the disaster. Hadfield sums up by saying dreams stand in the place of experience. They make us relive areas of anxious or difficult experience. They thus help problem solving. But they not only look back at past behaviour, they act just like thinking in considering future plans and needs.

Adrian Morrison’s findings with animal dreams, (see movements during sleep) opens the possibility that practicing and developing skills and strategies may be the function dreams performed in early animals. They may enable us to economically learn from experience, and to play with experience in untidy or irrational ways. This ‘untidiness’ enables experience to be juxtapositioned in so many ways that it enables useful new behaviour to arise from the occasional creative juxtapositioning. See: Evans, Christopher.

Hadfield also emphasises a slightly different aspect of the compensatory process in dreams than Jung, although there is great similarity. He writes in Dreams and Nightmares, ‘If a branch of a tree is cut, new shoots spring out; if you injure your hand, all the forces of the blood are mobilised until that wound is healed and you are made whole. It is a law of nature. So it is psychologically: every individual has potentialities in his nature, all of which are not merely seeking their own individual ends, but each and all of which serve the functions of the personality as a whole. Our personality as a whole, like every organism, is working towards its own fulfilment.’

He connects this even more directly with the overall self-regulatory physical processes in saying ‘There is in the psyche an automatic movement toward readjustment, towards an equilibrium, toward a restoration of the balance of our personality. This automatic adaptation of the organism is one of the main functions of the dream as indeed it is of bodily functions and of the personality as a whole. This idea need not cause us much concern for this automatic self-regulating process is a well known phenomenon in Physics and Physiology. The function of compensation which Jung has emphasised appears to be one of the means by which this automatic adaptation takes place, for the expression of repressed tendencies has the effect of getting rid of conflict in the personality. For the time being, it is true, the release may make the conflict more acute as the repressed emotions emerge, and we have violent dreams from which we wake with a start. But by this means, the balance of our personality is restored.’

The difference between Jung and Hadfield is that Hadfield is saying the dream is not merely ‘compensating’ for something the conscious personality is doing but is being purposive in pushing toward healing or growth. As with the physical process of self-regulation, which overall supports growth and stability, this psychological process in dreams appears to have much the same function. See Life’s Little Secrets and LifeStream.

One might argue that any growth arising from the self-regulatory process might come spontaneously from the integration of experience. Caron Kent, in his book The Puzzled Body, argues that in fact the internal process of adjustment presses for growth. I believe that the unexpressed potential for growth is both physical and psychological, and if it is not fulfilled, manifests as an internal sense of dissatisfaction. The body and the mind therefore drive to find a fuller measure of satisfaction as well as they can. Because the area of dreams is so plastic and formative, this is exactly the area that these often subtle and deeply unconscious urges toward growth can manifest. See: compensation theory; self-regulation and fantasy.

Dream Books – Bibliography

This feature is an excerpt from The New Dream Dictionary by Tony Crisp, published by Little Brown, UK. It is therefore copyright material.

Aaronson and Osmond. “Psychedelics”. Doubleday, 1970.

Adler, Gerhard. Studies in Analytical Psychology. International Universities Press 1967. Adler’s view of dreams. To see book click here

Ackroyd, Eric. A Dictionary Of Dream Symbols. Blandford, 1993. To see book click here

Alex, William. Dreams, the Unconscious and Analytical Therapy. C. D. Jung Institute of San Francisco, 1992. To see book click here

Anch A. and others. Sleep: A Scientific Perspective. Prentice Hall 1988. To see this book click here.

Anon. The Universal Interpreter of Dreams and Visions. Baltimore, USA, 1795.

Antrobus, John. The Mind In Sleep. Hillsdale. 1978.

Arthos, John. Shakespeare’s Use of Dream And Vision. Bowes and Bowes, London, 1977.

Barclay, David and Therese Marie. UFO’s The Final Answer? Blandford, 1993. Has a great deal about dreams, the mind, and environmental influence on the mind and hallucinations. To ssee this book click here.

Becker, Raymond De. The Understanding of Dreams – And Their Influence On The History Of Man. Hawthorn 1968.

Bogart, Greg. Dreamwork and Self Healing – Unfolding the Symbols of the Unconscious. Karnac Books Ltd. This is a very readable book giving a great many insights into the dreaming process, how dreams can heal, and how to work and understand one’s dreams. It does this by giving masses of people’s dreams with some commentary and insights from the dreamer, and also from Bogart’s long experience working with people on their dreams. There are chapters giving a client’s dreams and seeing how they worked through to a healing experience. But there are other chapters such as a wonderful list of archetypes and their meaning. The work owes a lot to Jung’s influence.

As some other reviewers say: “This is a book on dreams like no other”. “This book will be a beacon for anyone seeking the guidance that comes from the mystery within.” “That Jungian dream work can advance psychological healing is convincingly illustrated in this book.”

Bogart, Greg. Dreamwork in Holistic Psychotherapy of Depression – An Underground Stream that Guides and Heals. Published by Karnac Books Ltd This book describes how dreamwork can help alleviate depression, in both long-term and time-limited psychotherapy, and in self-treatment. The author shows how dreams shed light on issues contributing to depression—including drug and alcohol abuse, divorce, death and bereavement, conflicts about sex, health and body image, parenting, workplace stress and burnout, and ancestral, intergenerational trauma.

Bonime, Walter. The Clinical Use Of Dreams. Da Capo Press. 1983. To see this book click here.

Bro, Harmon. Edgar Cayce On Dreams. Warner Books 1970.

Bro, Harmon. Edgar Cayce – Seer Out Of Season. Aquarian 1990. Biography of Edgar Cayce. To see book

Bro, Harmon. Dreams In The Life of Prayer. Harper And Row, New York 1970. To See this book .

Brook, Stephen. The Oxford Book of Dreams. Oxford University Press 1983. A dream anthology, from pre-Christian to present times. To see this book click here.

Brooks, Janice (with Jay Vogelsong and J. Allan Hobon). The Conscious Exploration of Dreaming: Discovering How We Create and Control Our Dreams. Published by Unknown, ISBN: 1585005398.

Bunker, Dusty. Dream Cycles. Para Research, 1981. To See this book click here.

Burroughs, William S. My Education: A Book of Dreams. First published Viking Press, U.S.A. 1995. Also Picador, London, 1996. To See this book click here.

Caldwell, W. V. LSD Psychotherapy. Grove Press, 1969. Caldwell travelled widely in the USA and Europe visiting and studying results in the practices or clinics of psychiatrists using LSD as a psychotherapeutic tool. In the book he gives an excellent synthesis of the mass of information and experience gathered. In doing so he maps the heights, depths and fantasies of the human psyche, in a way that is beyond any particular school of thought. Such a map is of great use to anyone seriously investigating dreams.

Campbell, Joseph. Myths To Live By. Paladin 1988. Wonderful reading, although not directly about dreams. Campbell shows how human beings create certain myths, no matter what their culture or historic period. This myth creating faculty is obviously linked with dreaming, and portrays life and death as the unconscious sees them. To see book click here.

Campbell, Joseph. The Portable Jung. The Viking Press, 1974. To See this book click heree.

Cannegeiter, Dr. C. A. Around The Dreamworld. Vantage Press, USA, 1985. To See this book click here.

Capacchione, Lucia. The Creative Journal. Newcastle Pub. Co. 1993. To See this book click here.

Caprio and Hedberg. At a Dream Workshop. Paulist Press, 1988. See this book click here.

Carskadon, Mary A. Encyclopedia of Sleep and Dreaming. Macmillan, 1992. To See this book click here.

Cartwright, Rosalind. A Primer On Sleep And Dreaming. Addison Wesley. 1978.To See this book click here

Cayce, Edgar – For all books about Edgar’s work see ARE Press

Cartwright, Rosalind. Crisis Dreaming. Aquarian Press. 1993.

Cerminara, Gina. Many Mansions: The Edgar Cayce Story on Reincarnation. An affirmation of the age-old belief in reincarnation, a profile of the legendary psychic reveals Cayce’s remarkable healing abilities and prophecies and examines the legacy of his work in terms of such issues as past life regression, hypnosis, parapsychology, karma, and more.

Chetwynd, Tom. Dictionary for Dreamers. Paladin 1974. Good dictionary.

Circlot, J.E. A Dictionary of Symbols. Routledge and Kegan Paul, 1962.

Clift, J.D. and W. Symbols Of Transformation.

Cooper, J.C. The Illustrated Encyclopaedia of Traditional Symbols. Thames and Hudson, 1993. To See this book click here.

Corriere, Karle. Dreaming and Waking. Peace Press 1980. Exploring the idea of whether, if we meet the feeling content of dreams, they gradually cease to be symbolic. A landmark in dream theory.

Cotterell, Arthur. A Dictionary of World Mythology. OUP, 1986. To see book click here.

Coxhead and Hiller. Dreams – Visions of the Night. Thames And Hudson 1981. To See this book click here.

Crisp, Tony. Do You Dream. Spearman, 1971.

Crisp, Tony. The Instant Dream Book. C. W. Daniel Co. Ltd. 1984. Explains techniques which can be used to transform the fears and emotions of dreams without analysing them. It also considers the different areas of dream activity, such as body dreams, problem solving, extra sensory, sexual dreams, etc. To see book click here.

Crisp, Tony. Mind and Movement. C.W. Daniel Co. Ltd. 1987. Considers the problem solving or self-regulating psychological and physiological process underlying dreaming. It also considers how the process which produces dreams underlies many other puzzling phenomena such as ESP, abreaction, flashbacks to past events, etc.

Crisp, Tony. Dream Dictionary. Macdonald, Optima. 1990. Revised version as . Little Brown, 1994. One of the most comprehensive and researched of dream dictionaries. To see this book click here.

Crisp, Tony. Liberating The Body. Aquarian. 1992. Using the dream process to use resources of the unconscious for health and intuition. An update of Mind and Movement.

Crisp, Tony. Dreams and Dreaming. London House. 1999. To see book Click here.

Crisp – For all 40 odd of Tony Crisp’s books see My Books

Cunningham, Scott. Sacred Sleep: Dreams and the Divine. Crossing Press, 1992.

Dee, Nerys. Your Dreams and What They Mean. Aquarian 1984. To See this book click here.

David-Neel. The Secret Oral Teachings of The Tibetan Buddhist Sects. Published by Martino Fine Books (February 14, 2017. “This is the most direct, no-nonsense, and down-to-earth explanation of Mahayana Buddhism that has been written. Specifically, it is a wonderfully lucid account of the Middle Way method of enlightenment worked out by the great Indian sage Nagarjuna.” —Alan Watts,

Delaney, Gayle. New Directions In Dream Interpretation. State University Press. 1983. To See this book click here.

Delaney, Gayle. Living Your Dreams. Harper and Row, 1988. To see book click here.

Delaney, Gayle. Breakthrough Dreaming. Bantam. 1991. To See this book click here.

Delaney, Gayle. Sexual Dreams. Piatkus 1994. To See this book click here.

Diamond, Edwin. The Science of Dreams. Eyre and Spottiswoode 1962. A fascinating collection of researched information on dreams.

Edinger, Edward. Ego and Archetype. Shambhala, 1991. To See this book click here.

Eliade, Mircea. Yoga Immortality and Freedom. Princeton University Press, 1970.

Empson, Jacob. Sleeping and Dreaming. Faber and Faber, 1989.

English, Jane. Different Doorway: Adventures of a Caesarean Birth. Description of dreams and work leading up to Jane’s memory of her caesarean birth and its influence on her life. To see book .

Evans, Christopher. Landscapes of the Night. Victor Gollancz 1983. The computer theory of dreaming, with excellent survey of other theories. To See this book click here.

Fagan and Shepherd. Gestalt Therapy Now. Harper Colophon 1970. Contains an explanation of Fritz Perls approach to achieving insight into ones dreams.

Faraday, Ann. Dream Power. Hodder and Stoughton, 1972. Good basic textbook, written for lay people, but intelligently. To see the book click here.

Faraday, Ann. The Dream Game. Harper and Row, 1974.

Fay, Maria. The Dream Guide. Centre For The Healing Arts. 1978.

Flanagan, Owen J. Dreaming Souls: Sleep, Dreams, and the Evolution of Mind. Publisehd by Oxford Univ Pr (Trade); ISBN: 0195126874.

Fordham, Freida. Introduction To Jung’s Psychology. Penguin Books, 1972.

von Franz, Marie-Louise. On Death and Dreams. To See this book click here.

von Franz, Marie-Louise. The Way Of The Dream. Windrose 1988. Recorded conversations with von Franz taken by Frazer Boa – a transcript of the film The Way Of The Dream.

Freud, Sigmund. The Interpretation of Dreams. Allen and Unwin 1955. The first of all modern dream books.

Fromm, Erich. The Forgotten Language. George Allen and Unwin 1952. This is subtitled – An introduction to dreams, fairy tales and myths. To see the book click here.

Fromm, Erich, The Art of Loving’

Fromm, Erich, The Art of Being

Fromm, Erich, The Fear of Freedom

Garfield, Patricia. Creative Dreaming. Ballantine 1974 – 81 edition. Clear description of taking dreams to satisfaction. To see the book click here.

Garfield, Patricia. Pathway to Ecstacy. Holt, Rhinehart and Winston, 1979.

Garfield, Patricia. Your Child’s Dreams. Ballantine, 1984.

Gaskell. G.A. Dictionary of All Scriptures and Myths. Crown, 1960. To See this book click here.

Gendlin, Eugene. Let Your Body Interpret Your Dreams. Chiron, 1986. To See this book click here.

Gnuse, Robert Karl. The Dream Theophany of Samuel: Its Structure in Relation to Ancient Near Eastern Dreams and Its Theological Significance. University Press of America, 1984. To See this book click here.

Green, Celia. Lucid Dreams. IPR 1968. The foundation research on Lucidity in dreams. To See this book click here.

Green, Celia. (With Charles McCreery)Lucid Dreaming : The Paradox of Consciousness During Sleep. Publisehd by Routledge; ISBN: 0415112397.

Grof, Stanislav. Realms of the Human Unconscious. All Grof’s books are incredible because he was involved in exploring the unconscious and the  different dimensions of human experience for years. An excellent book.

Hadfield, J. A. Dreams and Nightmares. Penguin 1954. Hadfield proposes a biological theory of dreams, which stands between Freud, Jung, and more modern theories. It is also an interesting book.

Hall, Calvin S. The Meaning of Dreams. Harper and Row 1953. Hall worked a lot with series of dreams, and with content analysis. This is the result of his research, written in easily readable form.

Hall, Calvin S. Jungian Dream Interpretation: A Handbook of Theory and Practice. To See this book click here.

Hamilton, Edith. Mythology. Re-issue. New American Library, 1991. To See this book click here.

Hannah, Barbara. Encounters With The Soul: Active Imagination. SIGO, 1981. To See this book click here.

Harary, Keith. Lucid Dreams In 30 Days. Aquarian. 1990. To See this book click here.

Harding, M. Ester. The I and the Not I. Princeton UP, 1965.

Harris, Thomas. I’m OK – You’re OK. Pan books, 1975.

Hartmann, Ernest. The Nightmare. Basic Books. 1984.

Hearne, Dr. Keith. Visions Of The Future. Aquarian, 1989. An investigation of premonitions.

Heyer, G. R. Organism of The Mind. Kegan Paul, 1933. Although Heyer is not writing directly about dreams, the book is an interesting commentary on what was being discovered by Analytical Psychology in the early part of the 20th century.

Hillman, James. Re-Visioning Psychology. Harper, 1975.

Hobson, J. Allan. The Dreaming Brain. Penguin, 1990. Latest information on research into dreams and the brain. A good section on understanding dreams – not as things with hidden meanings, but as straightforward expressions of our own unique self. To See this book click here.

Hobson, J. Allan. Dreaming As Delirium : How the Brain Goes Out of Its Mind. Publishsed by MIT Press; ISBN: 0262581795.

Hodgson and Miller. Self Watching. Published by Century Publishing Co. 1982.

Holbech, Soozi. The Power Of Your Dreams. Piatkus. 1991.

Hubbard, Ron. Dianetics. Bridge 1985. To See this book click here.

Hunt, Harry. The Multiplicity of Dreams. Yale University Press. 1991. To See this book click here.

Jacobi, Jolande. The Way Of Individuation. Hodder and Stoughton 1967. Explanation of Jung’s concept of the stages in becoming a person.

Jobes, Gertrude. Dictionary of Mythology Folklore and Symbols, Parts 1 and 2. Scarecrow, 1962. To See this book click here.

Johnson, Robert A. Inner Work: Using Dreams and Active Imagination for Personal Growth. Harper and Row, 1986. To See this book click here.

Jouvet, Michael. The Paradox of Sleep: The Story of Dreaming. Publisshed by MIT Press; ISBN: 0262100800.

Jung, Carl. Dreams. Ark Paperbacks 1986. Very technical consideration of the subject. To See this book click here.

Jung, Carl. Mandala Symbolism. Princeton University Press 1972.

Jung, Carl. Man and His Symbols. Aldus 1964. The breadth and depth of dreams. It is in paperback, excellent reading. To see the book click here.

Jung, Carl. Memories Dreams Reflections. Collins and Routledge and Kegan Paul, 1963. To see the book click here.

Jung, Carl. Modern Man in Search of a Soul. Kegan Paul 1933. To See this book click here.

Jung, Carl. On The Nature Of Dreams. Princeton University Press, 1974.

Jung, Carl. The Portable Jung. Edited with an interpretive introduction, chronolgy, notes and bibliography by Joseph Campbell. The Viking Press, 1971. To See this book click here.

Jung, Carl. Secret of the Golden Flower. Kegan Paul 1942. Jung’s commentary on this ancient Chinese book on meditation, is wonderful reading for those seriously interested in their own inner life. To See this book click here.

Karagulla, Dr. Shafica, an international neurologist, has explored the professional use of intuition in her book Breakthrough to Creativity

Kelsey, Morton. Dreams – A Way to Listen To God. Paulist, P, US, 1978. To See this book click here.

Kent, Caron. The Enigma Of The Body. An unpublished mss.

Kent, Caron. The Puzzled Body. Vision Press, 1969. A voyage of discovery of how the mond and body interact leading tyo depression and human problems. To See this book click here.

Kleitman, Nathaniel, Sleep And Wakefulness. Chicago, London: University of Chicago Press, revised edition 1963. To See this book click here.

Kluger, Yechezkel. Dreams and Other Manifestations of the Unconscious.

Krippner, Stanley. Dreamtime and Dreamwork. Jeremy Tarcher. 1990. To See this book click here.

Krippner, Stanley. Dreamworking. Bearly. 1988. To See this book click here.

LaBerge, Stephen. Lucid Dreaming. Ballantine Books, 1985. To see the book click here.

LaBerge, Stephen and Rheingold, Howard. Exploring The World of Lucid Dreaming. Ballantine Books, 1990.

Langs, Robert. Decoding Your Dreams. Unwin Hyman, 1989. A good basic handbook on learning to discover the wealth of information and wisdom in ones own dreams. To See this book click here.

Layard, John. The Lady Of The Hare. Faber and Faber 1944.

Leach, Maria. Standard Dictionary of Folklore Mythology and Legend. As author, 1949.

Lee, S.G.M. and Mayes, A.R. – Editors. Dreams and Dreaming. Penguin 1973.

Lincoln, J. S. The Dream in Primitive Cultures. The Cresset Press, 1935.

Ling and Buckman. “Lysergic Acid and Ritalin in The Cure of Neurosis”. Published by Lambarde Press, 1964.

Linn, Denise. A Pocketful of Dreams. Piatkus. 1993.

MacKenzie, Norman. Dreams And Dreaming. Bloomsbury Books 1989.

Macmillan, Willian John. The Reluctant Healer, Gollancz 1952. An extraordinary autobiography of an equally extraordinary healer.

Mahoney, Maria. The Meaning in Dreams And Dreaming. Citadel Press, US, 1987.

Martin, P. W. Experiment in Depth. Routledge and Kegan Paul 1964. Martin was one of the early pioneers, along with Rev. Leslie Weatherhead, who started helping people to adequately explore their own dreams – i.e. without the psychiatrist.

Mathews, Boris. The Herder Symbol Dictionary. Chiron Publications, US, 1993. .

Mattoon, Mary Ann. Understanding Dreams.

Maybruck, Patricia. Romantic Dreams. Pocket Books. 1991.

Meddis, Dr. Ray. The Sleep Instinct. Routledge and kegan Paul, 1977.

Mindell, Arnold. Dreambody: The Body’s Role in Revealing The Self. Sigo Press, 1982. To See this book click here.

Mindell, Arnold. Working With The Dreaming Body, 1984.

Moffitt, Alan. The Function of Dreaming. State University Press. 1993.

Monroe, Robert. . Journeys Out Of The Body Anchor Press, 1975. Monroe describes his experiences of leaving his physical body in sleep.

Moody, Raymond A. . Life After Life. Mockingbird Books, 1975. The wonderful description of research into near death expereinces.

Moorcroft, William. . Sleep, Dreaming and Sleep Disorders, University Press America. 1994. To See this book .

Moon, Sheila. Dreams of A Woman. Sigo P, US, 1991.

Morse, Dr Melvin. Closer to the Light. Ivy Books, 1991. An investigation into Near Death Experiences.

Murray, Alexander. Who’s Who in Mythology. Studio, 1992.

Natterson, Joseph. The Dream In Clinical Practice. Jason Aronson. 1994.

Neihardt, John G. Black Elk Speaks. University of Nebraska press, 1979. The story of an American Indian Holy Man. To See this book .

Newland, Constance. Myself and I. Frederick Muller Ltd, 1963. Suffering frigidity, Constance Newland successfully underwent a number of psycho-analytical sessions using the drug LSD. The connection with dreaming is the enormously rich and potent fantasies she met and dealt with during her analysis. The book is therefore a powerful description of the world one meets in dreams, and the personal fears and forces which underlie the strange imagery of the unconscious. She also spontaneously understood some of her dreams.

Noone, Robert – and Holman, D. In Search of The Dream People. William Morow, 1972.

O’Conner, Peter. Dreams And The Search For Meaning.

Oldis, Daniel. Lucid Dream Manifesto. iUniverse Inc. 2006.

Oswald, Ian. Sleep. Penguin 1966. The great landmark in researched basis of sleep and dreams.

Ousby, William J. When I was 15 he taught me a method that changed my life.  See his book – Theory and Practice of Hypnotism.

Parker, Julia. The Secret World of Your Dreams. Piatkus. 1990.

Partridge, Eric. Origins. Routledge and Kegan Paul, 1966.

Patanjali, Bhagwan Shri. Aphorisms of Yoga. With commentary by Shree Purohit Swami and introduction by W. B. Yeats. Published by Faber and Faber Ltd., 1938. There are many modern translations and commentaries still in print. To See this book click here.

Perls, Fritz. The Gestalt Approach. Science and Behaviour. 1989. To See this book click here.

Priestley, J. B. Man And Time. Aldus Books London, 1964.

Rainer, Tristine. The New Diary. Angus and Robertson, 1980.

Rawson, Wyatt. The Way Within. Vincent Stuart 1965. Interesting results of a dream group working together over some years. Arising from the work of P.W. Martin.

Reed, Henry. Getting Help From Your Dreams. Inner Vision.

Reich, Wilhelm. The Function of the Orgasm. The Noonday Press, 1961. A landmark in the perception of psychological stress as it works in the body and mind. .

Rennick, Teresa. Inner Journeys. Turnstone Press, 1984. Handbook on the use of visualisation and fantasy in problem solving and personal growth. It is useful to work with dream images in this way, especially in taking the dream forward toward satisfaction.

Rossi, Ernest. Dreams And The Growth Of The Personality. Pergamon Press, 1972.

Russo, Richard. Dreams Are Wiser Than Men. North American Books 1987. To See this book click here.

Rycroft, Charles. The Innocence of Dreams. Hograth Press. 1991. To See this book click here.

Rycroft, Charles. Anxiety and Neurosis. Penguin Books. 1968. To See this book click here.

Sanford, John A. Dreams And Healing. Paulist P., US, 1978.

Sanford, John A. Dreams – God’s Forgotten Language, Lippencott, 1968. To See this book click here.

Seafield, Frank – (Alexander Grant) The Literature and Curiosities of Dreams. 1865.

Sechrist, Elsie. Dreams – Your Magic Mirror. Cowles 1968. Expressive of the Edgar Cayce view of dreams. To see the book click here.

Shohet, Robin. Dream Sharing. Thorson, 1985. Working as a dream group.

Sparrow, Gregory Scott. Lucid Dreaming – Dawning of The Clear Light. A.R.E. Press, 1976.

Stafford and Golightly. “LSD – The Problem Solving Drug.” Published by Award and Tandem Books.

Stevens, William Oliver. The Mystery of Dreams. George Allen and Unwin 1950. Examples of different types of dreams.

Sugrue, Thomas. There Is A River. Dell. The extraordinary life of Edgar Cayce. If you read no other book about the possibilities of human life, read this. To See this book click here.

Talbot, Michael. The Holographic Universe. Grafton Press, 1991. Not directly about dreams, but fascinating reading for those trying to understand the dimension out of which dreams occur, and occasionally reach beyond the normal. To See this book click here.

Tart, Charles. Altered States of Consciousness. Doubleday Anchor 1969. Has a whole section on dreaming and self induced dreams.

Taylor, Jeremy. Dreamwork. Paulist Press 1983.

Ullman, Montague. Working With Dreams. Delacourte, 1979.

Ullman and Krippner, Dream Telepathy. Turnstone 1973. Researched results of telepathy during dreaming.

Ullman And Limmer. The Variety Of Dream Experiences. Delacorte, 1979.

Ullman and Zimmerman. Working With Dreams. Crucible, 1989.

Van de Castle, Robert L. Our Dreaming Mind. Aquarian. London 1994. Too see the book .

deVries, Ad. Dictionary of Symbols and Imagery. North Holland Pub. Co., 1974. To See this book click here.

Walker, Barbara G. The Woman’s Encyclopedia of Myths and Secrets. Harper and Row, 1983. To See this book click here.

Weaver, Rix. The Old Wise Woman. Vincent Stuart Ltd. 1964. To See this book click here.

Weatherhead, Leslie. Psychology In Service Of The Soul. Epworth Press (Sharp). 1929.

Webb, W. B. Sleep, The Gentle Tyrant, Prentice Hall, 1975.

West, Katherine L. Crystallising Children’s Dreams.

Whitmont and Perera. Dreams: A Portal to the Source. Routledge, 1991. To See this book click here.

Williams, Strephon K. Jungian-Senoi Dreamwork Manual. Aquarian Press, 1991. See: Dreamwork 2000

Wiseman, Ann Sayre. Nightmare Help.

Zeller, Max. The Dream, The Vision Of The Night. Sigo, 1990. To See this book click here.

Zimbardo, Philip. “Psychology and Life.” Published by Scott, Foresman and Company, U.S.A. Harper Collins, 1992. Excellent summary of psychology today. To See this book click here.

Zweig, Stefan. Mental Healers. (Contains a chapter on Anton Mesmer.) Cassell, 1933.

For any of these books that are out-of-print, try Used Booksearch. They trade in UK and in USA.

Bible – Its Dreams and Symbols

And He said, “Hear now my words: If there be a prophet among you, I the LORD will make myself known unto him in a vision, and will speak unto him in a dream” (Num. 12:6).

“I will pour out of My Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams” (Acts 2:17).

“For God speaketh once, yea twice, yet man perceiveth it not. In a dream, in a vision of the night, when deep sleep falleth upon men, in slumberings upon the bed; Then He openeth the ears of men, and sealeth their instruction, That He may withdraw man from his purpose, and hide pride from man. He keepeth back his soul from the pit, and his life from perishing by the sword.” (Job 33:14- 18).

There are about 121 mentions of dreaming in the Bible and 89 mentions of sleep. (King James version.)The very first description of a dream is that in connection with Abraham.

Genesis 015:012 And when the sun was going down, a deep sleep fell upon Abram; and, lo, an horror of great darkness fell upon him. And – The Lord – he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.

From that point on dreams are mentioned openly in such phrases as ‘020:006 And God said unto him in a dream’ – or ‘020:003 But God came to Abimelech in a dream by night, and said to him’ or ‘028:012 And he dreamed’. But no dreams of women are mentioned in the Old Testament.

Most of us can understand that such dreams or visions as Abraham experienced, and later Jacob and Joseph, are not recognisable as the type most of us wake from and remember. One might say these are a ‘once in a lifetime’ kind of dream. Explaining these dreams, and criticising the modern regard for dreams, some Christians are inclined to believe that only in the past did God directly communicate with ordinary men and women, and such a relationship does not apply to us today.

It must be remembered however that these early tribal people did not emerge from a vacuum. They inherited from previous cultures views and concepts about all aspects of life including dreams. They also lived within a particular view of the world and a system of beliefs which coloured their dreams, what they expected of them, and their manner of reporting them. Therefore it is worth looking at this background to biblical dreams. But in modern terms it can still be seen that dreams come from our core self – whether we like to call that self God or Life – see Core; The Two Powers for an explanation.

The very first mention of sleep occurs when we are told that God caused Adam to fall into a deep sleep. These statements were written in Hebrew, a language whose alphabetical characters each had a symbolic meaning, much as the characters alpha and omega mean something by themselves in the Greek alphabet. The words ‘deep sleep’, when used in connection with Adam were ‘thareddemah’. The roots of this word – according to Fred Myers – are rad and dam. In the English language we use the ‘rad’ root in such words as radiate, radium, radical. The Hebrew word ‘radah’ means to rule to govern. The same root used as a ‘passive’ verb means to be insensible, to be fast asleep, or to lose consciousness and control.

The root ‘dam’ means to be connected through blood, similarity, kinship or identity. The whole word suggests a form of sleep in which the person loses self control and is directed by the will of another, perhaps as happens in hypnotic sleep.

This concept of sleep and dreams having the possibility of ones mind and experience being directed by another will, in fact the Divine will, lies at the root of the way dreams were considered in the Bible. Both Adam’s sleep, and Abraham’s vision, have to do with identity. With Adam something emerged from him that had a separate identity from himself, and which led to an awareness of self outside God. So this story is about the emerging of a personal will into an existence that had previously been linked wholly with the will of God.

If the concept of God has difficult associations we can substitute the idea of early humankind having little sense of separate identity from their environment and from their tribe. Their feeling of a collective identity with nature and their tribe we can give an overall name of God – the forces which gave them existence. A study of the Australian aborigines particularly illustrates this enormous identification with the tribal territory and with the tribe itself. With the Aborigines their sense of self was in direct relationship with the territory in which they lived, and their tribal group.

This is important because much of the story in Genesis is about a tribal people trying to attain and maintain an identity. This is true of most tribal people. The struggle to establish and maintain their identity as a group of people, and in competition with other tribes or kingdoms, explains much of their behaviour. Just as our body destroys millions of bacteria each day in its attempt to maintain its integrity, so the tribal peoples often killed their rivals as a part of establishing and maintaining their own existence, identity and territory. Belief systems such as the tribal religion were of immense importance in this. Abraham’s visionary communication with God – the overall and powerful factors underlying his existence – set a path which enabled Abraham’s people to survive as a group through experiences which could easily have disintegrated the tribal cohesion. A common religious belief acted as a social ‘glue’ and a means of establishing mutual direction and the ability to work toward a goal as a group. It was a form of agreed law which established order in the community. Anything threatening the religious belief threatened the community, just as much as bacteria that disrupt the integrated working of our body threaten our personal existence.

Looked at from this standpoint, many of the dreams reported in the Bible are about the direction an individual can take regarding the destiny of the family or nation. Such dreams were not only important to the individual, but also became landmarks and pointers for later generations. They were and still are great statements summarising the beliefs, possibilities and character of the people. They looked at possibilities from the collective viewpoint – the good of the tribe or group – and gave insights that would benefit the tribe or nation. In the book Black Elk Speaks, the American Indian Black Elk tells how many of his great visions were about the healing of tribal conflicts or uncertainties. See: Prayer And Dream Interpretation; Native American Dream Beliefs.

The vision of God, the dream in which the Divine is directly experienced within us is not isolated to any one culture. Remembering this helps one to gain a clearer picture of just what such dreams or visions are. For instance a Hindu visionary does not meet with the divine in the image of the Christian God, but with a vision of Krishna or Shiva. The Indian visionary or dreamer makes contact with their own sense of the collective via their personal cultural images of the divine. The American Indian visionary met their sense of the collective psyche or tribe through an image of their own totem animal or family spirit. If ones own identity is deeply embedded in one religious belief system, then such alien images as those belonging to another culture might be as threatening as the invasion of bacteria already mentioned. They would undermine ones sense of self based on a particular belief system.

If we can accept that as a human we have the capacity to touch parts of the mind that have the amazing ability to integrate personal and cultural information, and from it present a view of where current trends and social moods are leading, then we have an understanding from which insight into Biblical dreams and visions can arise. If it is also seen that the form of the vision is shaped by cultural ideas and feelings about divinity – the collective and underlying forces of personal existence – then many of the Biblical dreams become understandable.

As the Bible proceeds, the dreams mentioned become more linked with personal rather than social identity. Joseph’s dream of his brothers sheaves of wheat bowing down to him, and paying homage, is less to do with tribal direction than the vision of Abraham. (Genesis 37:05). But Pharaoh’s dream of the fat and thin cattle is back in the mould of a dream showing the way for his nation.

Example: 037:006 And he said unto them, Hear, I pray you, this dream which I have dreamed: For, behold, we were binding sheaves in the field, and, lo, my sheaf arose, and also stood upright; and, behold, your sheaves stood round about, and made obeisance to my sheaf. And his brethren said to him, Shalt thou indeed reign over us? or shalt thou indeed have dominion over us? And they hated him yet the more for his dreams, and for his words. And he dreamed yet another dream, and told it his brethren, and said, Behold, I have dreamed a dream more; and, behold, the sun and the moon and the eleven stars made obeisance to me.

Joseph and his family clearly understood that the sheaves of wheat in his dream represented themselves. The meaning of symbols and images was clearly understood by many ancient people. Perhaps they could not verbalise exactly what the image meant, but it was often a deeply felt part of their life. It is this aspect of the Bible which is often completely overlooked by readers today. Is the story of Adam and Eve talking about two individuals who were divinely created and walked the earth in a golden age? Is the story of Jonah and the whale literally true? Are the stories of Jesus about a historical character? Or are they wonderfully evocative images which tell of another sort of truth than that of historical fact?

This side of the Bible is incredibly rich. It stands beyond all the attempts to fix a literal and dogmatic meaning to it, and speaks of life experience which most of us can identify with and understand. If we look at the Bible as if it were a description of a dream instead of a statement of history, light shines through the stories and enlivens us.

Starting with the story of Adam and Eve, it is clearly about the beginning of life. It is about human consciousness and its beginnings. In the manner of dreams, where each part expresses some aspect of our own life and feelings, God, Adam, Eve and Eden are all aspects of the one being – the human being. In fact in Hebrew the word Adam is a plural word, not singular, so the story is talking about the human essence, not about a man and a woman.

And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. See God and the Big Bang are the Same.

Notice that God is given to speak the word ‘us’ showing there are creative forces rather than one creator. Also the man who is created is referred to as ‘them’.

The Garden of Eden suggests a state of mind or a state of existence other than our present normal waking awareness. The story tells us that there was a condition humans lived in prior to their present one. This prior condition was lost. And if the descriptions in the story of the state of Eden are compared with the condition that Adam and Eve found themselves in after Eden was lost, we can see that the story suggests women and men at first had no will of their own. They responded to life out of their sense of connection with what is called God – their connection with their life process, with their innate and instinctive urges and insights.

This is not a revolutionary idea. Every one of us go through such enormous personal changes. From the condition of the womb, in which we know no language or organised thought, where there is no need to make an effort to breathe or exist, we are thrust into separation, into survival, into independent existence. But we still have no language or organised thoughts. In yet another fantastic leap, our brain takes in the programming of language and achieves self awareness and the sense of aloneness. Prior to this we had no concept of time or space.

So Adam – the human race – at first existed in a state in which there was no sense of time, without any personal identity. In an animal we would call this instinct. Instinct guides the animal without the animal needing to have any personal ideas or decisions. It doesn’t have to think, it responds. Many people have associated this life in Eden as the period we each spend in the womb, and when we are cast out of Eden that is birth. But the story has a larger picture. In fact human beings in their development have lived in a transitional period when they were guided by instinct, and later developed refined language and the ability to make personal decisions in some degree. In our growth from the womb we pass through the whole range of our developmental modes, right from the creature with gills to the air breathing life form with a developing sense of personal identity.

Reading about Eve (Aisha), and how she listened to promptings to do a deed her inner life, her habits, her instincts, forbade, the story takes us to the emergence of personal will. Interestingly, in the original Hebrew, up until this point in the story the word for mankind was always Adam. But as soon as this new being is formed the word for mankind is Aish, and the new being is Aisha. The new human being that has come about, Aish (Adam) says is ‘now bone of my bones, flesh of my flesh’ confirming that in fact the story is about one being, not two. But it is a new being with a will of its own.

Many years ago I read the true account of a Bali tribesman who had need one day to leave his tribal village. This was the first time in his life that he was going to depart from his people. As he got to the boundary of his tribal territory he fainted.

If we have been born and raised in a modern Western society, we will find it difficult to understand the enormous part the tribal group and the tribal beliefs play in the psyche of the tribesman. It is difficult for us to understand what it is like to feel so much a part of a group or a family that simply walking away from it can cause one to collapse. Developing a will of our own, learning to exist outside of our family and tribal group, has cost us a lot, and the story of Adam who becomes Aish and Aisha, sums up the price that is paid by modern humans as they meet the anxiety, the guilt, the loneliness of life as an individual. We are, like Aisha, caste out from a sense of belonging to the universe, nature, and our tribe. We have lost a feeling of being in harmony even within ourselves. We no longer have the innocence of an animal or a child. We are alone together.

The New Testament moves on and uses different symbols and images. The story of Mary’s virgin birth while married to an old man; of how a divine child is born, and how this wondrous child matures and heals others and is the way to regain heaven, is a further chapter in the story of human development.

Looking at the New Testament once more as a dream, Joseph represents the rational mind which is not capable of going beyond reason to touch any sense of personal wholeness. Only Mary, the integrated feelings and thoughts, which are capable of being virginal, without prior conception (without holding on to prior conceptions as to the nature of life as the rational mind does) can bring forth the birth of an intuition, a new response to oneself and ones environment, that transforms ones life. This is a living relationship with the mystery that underlies our life. If we generate a ‘Mary’ part of us, a part that is not held prisoner by habits of thought, stereotypes of behaviour, by habitual patterns of thinking, then we can begin to allow into consciousness what was previously impossible to know. Mary, the virginal or open state of mind and feelings, acts as a link between the identity or personality, and the deep unconscious life processes. This link allows the birth of realisations and inner change that brings healing and a possibility of experiencing the eternal aspect of oneself. This is a great boon considering the rational mind, the independent will, has closed the door to personal experience of the timeless. This experience of the transcendent, or ones own wholeness is what Christ represents. See The Inner Path of Christ.

The story of Joseph, Mary and Jesus is a continuation of the events depicted in the Old Testament. The emergent individual lost any sense of connection with the whole, and with the community of which he or she was a part. Erich Fromm, in his book Escape From Freedom, explains the recent historical events and psychological changes in people that have widened this gap between the security that was at one time felt by individuals with a sense of being part of nature, or part of a community. The shift the New Testament symbols depict is that of the individual rekindling an awareness of his/her connection with the living power of the creative power, nature and community. In fact one of the major rites of Christianity – communion – directly celebrates this. This communion is not a loss of self as portrayed in Eastern religious teachings, but a willing connection made between an aware individual and the whole.

Example: It was perhaps the dream experiences that led Saint Jerome to mistranslate the Hebrew word for witchcraft, anan, as “observing dreams” (in Latin, observo somnia) when commissioned to translate the Bible by Pope Damasus I. Anan appears ten times in the Hebrew Scriptures (the Old Testament), but Jerome translates it as “observing dreams” only three times, in such statements as, “you shall not practice augury nor observe dreams,” which more accurately reads, “you shall not practice augury or witchcraft.” These simple changes, which made the Bible appear to discourage attending to one’s dreams, significantly altered the course of how dreams were viewed for centuries.

Looked at through its symbols instead of its historical relevance, the Bible unfolds the drama not only of your personal growth toward maturity, toward an independent identity, and toward a greater realisation of your own potential, it also paints the great picture of the pathway humanity took toward personal awareness and a sense of separate identity. It depicts in its stories and characterisations, the wonder and difficulties of becoming an individual and of discovering satisfaction in ones life. See:archetype of Christ; meeting with Christ; Individuation; myths legends and fairy tales in dreams; spiritual life in dream

But remember Christianity as it is expressed today, was set in this way by the Roman Catholic church many years after Christianity started – The early Christians were name ‘Atheists Of The Ancient World’. Inhabitants of the Roman Empire had a variety of gods and goddesses, but there were people back then who would be considered early Christians. Ironically, these people were considered atheists by the ancient Romans because they didn’t pay tribute to any of the pagan gods.

Background and Foreground of Dreams

A dream or vision presents a view of life in which inner feelings and states are personified – for instance a feeling of fear depicts itself as a dark and scary place in your dream or a threatening person. So a general human or historical situation, such as the many people in history who have given their lives to help or heal others, can become a single exterior symbol in a dream, such as Christ, Mohammed, Buddha or a great guru would be. A dream image could therefore integrate all our thoughts and feelings about our forebears whose life and death was the foundation of our own existence into a single image. But of course a more common representation is of the personal inner feelings and fears we exist in during our waking life.

What we do with language illustrates this in large degree. For instance, how we learn language illustrates how we learn many other things. There are certainly many words for which you know the precise meaning, and yet you have never looked them up in the dictionary. Your understanding has arisen from seeing them in context with other words. You have arrived at understanding by frequently meeting the word in a variety of contexts.

This connects with the cultural symbols and figures which or who we meet displayed in cultural contexts. For instance Buddhism in Europe and probably in the US, is displayed in the context of a non-dominant religion. Christianity – Christ – is displayed in a dominant cultural role in the USA. All of this is information which although it might never have been spelled out to us we take in through being in the midst of it. Also the symbols of these religions portray enormous information. The crucified figure for Christianity, and the seated, reposed figure with eyes half closed for Buddhism. These portray a huge difference, and without anything else ARE information.

Such things never become conscious unless we pointedly examine them. We learn about them almost without conscious thought, and often they remain as part of the ‘background’ of our perceptions. We can make what was unconscious knowledge conscious by exploring our dream. You can do this by using Talking As or Processing Dreams.

We are therefore faced with what is a foreground, and what is background in our life.

Part of our background, for instance, is that we are each an historical event, with particular family, national and cultural background and tendencies. It is what used to be called blood.

Our background is what is often called the unconscious. It is the complex and varied influences and the interactions, that underlie our existence. These spread from the deeply subatomic, atomic, molecular, cellular, organic and inter-organ activities of our body and environment, to social processes on as many levels. It includes personal but forgotten memory, personality structure, response and experience. But this background is also all the things mentioned above in regard to cultural information, all the lives that have preceded ours and left their mark in one way or another, along with the time we are born and therefore the circumstances we are born into.

The Foreground is what we sense as the reality of our isolated, independent integrity or identity. It is the world of our present experience gathered through our senses and thoughts. It is connected with our conscious waking self, and the sense or image we have of ourselves. This self image is often tied up with our body and what we feel and think about it.

Integration between the two is actually a working relationship between self and reality. But as ‘reality’ is generally so hard to grasp in any encompassing way, when it is felt in anything more than tiny parcels of information – i.e. when it is sensed in anything like its entirety – it is experienced as a relationship with the mystical or numinous – enlightenment.

Things such as childhood trauma may stand in the way of a ‘working’ relationship between background and foreground. Remember that background includes all of the workings of the cosmos in its most intricate ways. For without that you would have no body. And events in our family, in the cosmos, in social history, and our own actions and behaviour, have preceded our emergence as an individual in this moment now. We inherit the effects of these and have to meet them in our daily life, in this moment now. In past cultures these were recognised and given various names or described in various ways – sin – as you sow, so shall you reap – karma – kismet.

Different ways of thinking about and dealing with such causes of dysfunction were used in different ages and cultures. In the west, we mostly see events in our life as accidents, or as having psychological causes, such as childhood traumas or lack of care. Western culture seems somewhat blind to cultural, historical and family causes which flow into the individual from prior to his or her birth. This is starting to be defined though from the genetic point of view. See Individuation – Collective Unconscious – Identity and Dreams.

Australian Aborigine Dream Beliefs

The Australian native peoples are divided into more than 500 tribal groups. These tribes are also of two major types – those who live inland, and those who live along the coastline. The separation of tribes and the division provided by the environment led to differences in views about the nature of human life and death, and the part dreams played. But some beliefs, such as reincarnation and the ‘Dreamtime’, were universally held.

Dreamtime refers to an experience and to beliefs that are largely peculiar to the Australian native people. There are at least four aspects to Dreamtime – The beginning of all things; the life and influence of the ancestors; the way of life and death; and sources of power in life.

Dreamtime includes all of these four facets at the same time, being a condition beyond time and space as known in everyday life. The aborigines call it the ‘all-at-once’ time instead of the ‘one-thing-after-another’ time. This is because they experience Dreamtime as the past present and future coexisting. This condition – See: altered states of consciousness – is met when the tribal member lives according to tribal rules, and then is initiated through rituals and hearing the myths of the tribe.

Although Dreamtime may sound rather mystical or mysterious to the Western mind, the experience is based on understandable and observable facts of social and mental life which are unfortunately little valued in Western society. For instance the present is observably the result of past actions or events. Present society is particularly the result of past great men and women and their – heroic – deeds. For the Australian native peoples, as with many other ancient races, the heroic deeds of past ancestors were remembered with great veneration. It was seen that all present life, and even the personal skills and character of tribal members, arose out of the life of the ancestors. The ancestors, their deeds, and what arise from them into the life of the tribe in the present, are all held in the Dreamtime beyond the shifting events of things happening one-after-the-other.

The aborigine people believed that each person had a part of their nature that was eternal. This eternal being pre-existed the life of the individual, and only became a living person through being born to a mother. The person then lived a life in time, and at death melted back into the eternal life. See Archetype of the Big Bang

In writing about the state of mind – the mental world – of early races, J. B. Priestley – in Man and Time – says that if we are to properly understand the ancient peoples we must never project onto them our own state of mind and rational thought. Studies have shown that ancient people experienced what is called an undifferentiated state of mind. Their sense of being a separate and independent person was much less than is commonly experienced in modern life. They did not separate their religious life, their social life, their economic life, their artistic life and their sexual life from each other. This is obvious to even a casual observation of such societies, or even third world cultures, where religion and eating, and work are all very much connected. To be banished from the tribe was tantamount to death for primitive individuals, so deeply were they identified in psychological and practical ways to the rest of the tribe. But it is not an unusual thing for a modern man or woman to leave their place of birth, their family or their country, and live abroad. Such simple facts illustrate the deep divide between the modern and ancient state of mind.

If we remember our early childhood, with the absence of an awareness of passing time, the fullness of each day, the eternity of a week or a month, the enormous and unquestioned – if still untraumatised – sense of connection with our family, then we will have an idea of the mental world of the older races. For the aborigine these facts of their life were tangible realities, known through their inner experience in dreams and waking visions. Prior to the development of the reasoning and questioning mind, people did not consider things by thinking about them in neat ideas and definitions. Like the parables in the Bible or Aesop’s fables, which say so much, but do so with images and through the relationship of one thing or person with another, early human beings thought in pictures or dream like images. So the aborigine would meet the influence of the ancestors in their life as an actual visionary person, rather than thoughts about tribal history. With the visionary meeting would come deep feelings and insights, making it a real educational experience. This is exactly how dreams express, and in this manner most creative or problem solving ‘thinking’ was done by ancient peoples. Therefore the entrance into dreams, or into a condition in which the imagery of dreaming could function while awake, as in visions or altered states of consciousness, was important for the aborigine. Common ways of accessing this state of mind were through ritual or initiation rites. In this way enormous learning experiences could be met, a sense of complete identification with ancestors and tribal history achieved, and personal change or growth accomplished.

This condition of mind or being in which time is ‘all-at-once’ and the past is felt as intensely close as the present, is a natural and fundamental state. It is what the baby experiences in the womb prior to the separation at birth and the development of concepts through the learning of language. So the rituals which enable the aborigine to return to the womb of all time and existence enables them to feel connected once more to all nature, to all their ancestors, and to their own personal meaning and place within the scheme of things. The Dreamtime is a return to the real existence for the aborigine. Life in time is simply a passing phase – a gap in eternity. It has a beginning and it has an end. The life in Dreamtime has no beginning and no end.

The experience of Dreamtime, whether through ritual or from dreams, flowed through into the life in time in practical ways. The individual who enters the Dreamtime feels no separation between themselves and their ancestors. The strengths and resources of the timeless enter into what is needed in the life of the present. The future is less uncertain because the individual feels their life as a continuum linking past and future in unbroken connection. Through Dreamtime the limiatations of time and space are overcome. It is a much observed feature of aboriginal life that knowledge of distant relatives and their condition is frequently displayed. Therefore if a relative is ill, a distant family member knows this and hurries to them. Often the intuitive knowledge of herbal medicine is gained also.

For the aborigine tribes, there is no ending of life at ‘death’. Dead relatives are very much a part of continuing life. It is believed that in dreams dead relatives communicate their presence. At times they may bring healing if the dreamer is in pain. Death is seen as part of a cycle of life in which one emerges from Dreamtime through birth, and eventually returns to the timeless, only to emerge again. It is also a common belief that a person leaves their body during sleep, and temporarily enters the Dreamtime.

The aboriginal tribes are connected with their local landscape in a way that perhaps no other race of recent times is. The landscape is almost an externalisation of the individual’s inner world. Each tribe had a traditional area of the land which was theirs alone, and it was believed that in the Dreamtime the ancestors shaped the flat landscape into its present features. Each feature was in some way an act of the ancestors, and therefore the tribe. Like many tribal peoples, the Australian native people were deeply dependent upon their beliefs, the landscape and their inner life for their identity and strength. This makes them vulnerable to anything which disrupts their beliefs, although, apart from such vulnerability, they have a greater psychic sense of wholeness and identity with their tribe and environment than is common in Western individuals.

See the feature Spirit-Child: The Aboriginal Experience of Pre-Birth Communication.

The Astral Body, Astral Travel and the Dream Body

The term ‘astral’, ‘etheric’, or even ‘dream’ body, refers to the theory that human consciousness can become completely separate from the body, and in this form be free of the limitations the body has. The astral body is said to appear very much like the physical body, with all the features and limbs, but be made of subtler material, or even of thought and emotion. This concept of a finer body most likely arose out of two basic human experiences in the earliest period of human thought. Because while dreaming it is common to be in places far distant from where one is asleep, it was thought that the dreamer actually visited that place while they slept, or that a finer spiritual body had travelled away from the corporeal self and gone to a heavenly or spirit world. Also early human beings, just as occurs today, experienced impressive out-of-body events which at face value again show a distinct self moving at a distance from, and having a life completely independent of, the physical body.

This concept and the experiences it arose from, have led to the development of whole belief systems, such as that of spiritualism and occultism. If you have a good grounding in what is understood about dreaming these are fascinating areas of human thought and experience to explore, as they illustrate the variety of ways human experience can be described and theorised about. See What we need to remember about dreams.

In spiritualism for instance a whole heaven world, or life after death state, is said to exist around the concept of the subtler bodies. With these subtler bodies, it is said we can exist after the death of the physical body, and have total and fascinating involvement in the different dimensional worlds these bodies exist in.

In occultism there is an attempt to define the function of the astral body in the overall process of human existence. Rudolph Steiner, stating his doctrine of occultism, says of the astral body that as long as a person has no organs of perception that can sense the subtler aspects of human nature, the only apparent world is that of the physical body. He goes on to say that during sleep ‘the soul is fully active’… ‘but a man can know nothing of this … as long as he has no spiritual organs of perception through which he can observe what is going on around him and see what he himself is doing during sleep as easily as he can observe his daily physical environment with his ordinary senses.’ In this supersensible world, Steiner says, the astral body is that which brings consciousness to the otherwise vegetative existence of our body. Without the process that the astral body produces, we would exist in a similar way to a plant, in a sort of sleep without traces of self-awareness. To quote Steiner more extensively, he says –

Man has his physical body in common with the minerals and his etheric body with the plants. In the same sense he is of like nature with the animals in respect of the astral body. The plant is in a perpetual state of sleep. Anyone who does not judge accurately in these matters may easily fall into the error of attributing to plants too a kind of consciousness such as the animals and man have in their waking state. But this mistake is only possible when one’s idea of consciousness is inexact. One may then aver that a plant too, when subjected to an outer stimulus, will perform movements, just as an animal will do. One will refer to the ‘sensitiveness’ of many plants, which for example contract their leaves when certain outer things affect them. But the criterion of consciousness does not lie in the fact that to a given action a being shows a definite reaction. It lies in this, that the being has an inner experience, and this is a new factor, over and above the mere reaction. Otherwise we might as well speak of consciousness when a piece of iron expands under the influence of heat. Consciousness is only there when for example, through the effect of heat, the being inwardly experiences pain.

Quoted from Occult Science – An Outline by Rudolph Steiner, Translated by George and Mary Adams, published by Rudolf Steiner Press, London. See Rudolph Steiner’s Philosophy of Life and Death.

This is not, however, the general view of the astral body in popular spiritualism and alternative thinking. In these the astral body is a vehicle through which one can experience awareness separated from the physical body. Through this one can travel anywhere in the world and beyond in moments, and witness what is happening at a distance. One can meet and commune with other individuals who are also projected from their body, as well as meet people who are dead and therefore have no physical existence at all.

The reasons or causes for this projection from the body may be due to an induced trance, an anaesthetic or other drugs, or an illness or the approach of death. A fascinating account of the experience of astral projection and the world one exists in is give by William Lilley, a renowned spiritual healer working within the belief system of Spiritualism. He says he was able to consciously ‘leave his body’ and visit the ‘Beautiful Place’, where he meets the dead. His description of this is typical of many other peoples, even to the ‘going through the mists’.

When I am going into trance, I breathe in the Yoga method shown me by Dr. Letari. Immediately I get a sensation as though I am falling, or being pulled backwards. As this sensation comes to a climax, I seem to be travelling through space at terrific speed.

I have opened my eyes many times but the only vision I had was of passing through a dense fog; then, quite suddenly, the fog clears and I am at a stile. I climb over this stile and immediately there is a voice speaking to me over my shoulder. This voice is always with me, explaining everything I see and everyone I meet. The stile seems to be on the edge of a large field, which rises gradually to the form of a hill. I walk up the hill, and beyond it I visit many places.

I have been to the Children’s Land many times and have spoken to children with whom I used to go to school, many of whom I did not know had died until I met them. I have paid visits too, to the Halls of Learning, which seem to me more like the Acropolis at Athens.

It is always the same stile, the same hill, the same voice, and it just seems like a large country with so many different towns to visit.

The most interesting and remarkable experience I ever had during these visits into the Spirit, happened before I went into trance. Several sitters had been speaking of consciousness. They had asked me to describe the Spirit. Was it solid? Did I appear solid? I promised the Sitters that if I could, I would find out.

I arrived at my stile, the voice came to me and it evidently knew my desire because it said ‘Feel the earth!’ I did. It was solid. ‘Feel the grass beneath your feet!’ I did. That was solid too, and even had dew on it. ‘Smell these flowers!’ They were perfectly natural and had the usual perfume. In fact, everything around was natural. Then I was told, ‘Feel your body’. I did so. It was as solid as I am materially.

The voice then said, ‘Close your eyes; make your consciousness passive’, or as one would do when preparing for a trance state. ‘Now feel the earth beneath your feet!’ There was nothing. ‘Open your eyes’. It wasn’t dark, it wasn’t light. ‘Feel at your body’. It wasn’t there. ‘Such is Spirit’ said the voice. ‘Just a consciousness holding within it all experiences of your lifetime, all the joys and sorrows, your desires, achievements and failures, whence comes spiritual evolution. In your world of the material, you are able to examine matter; everything is matter. When you think of the spiritual, naturally you build in your consciousness another material world.’

Here is an experience of an out of body experience. Sir Auckland Geddes, an eminent British Anatomist, describes his own OBE, which contains many of these features.

Example: Becoming suddenly and violently ill with gastro-enteritis I quickly became unable to move or phone for help. As this was occurring I noticed I had an ‘A’ and a ‘B’ consciousness. The ‘A’ was my normal awareness, and the ‘B’ was external to my body watching. From the ‘B’ self I could see not only my body, but also the house, garden and surrounds. I need only think of a friend or place and immediately I was there and was later able to find confirmation for my observations. In looking at my body, I noticed that the brain was only an end organ, like a condensing plate, upon which memory and awareness played. The mind, I saw, was not in the brain, the brain was in the mind, like a radio in the play of signals. I then observed my daughter come in and discover my condition, I saw her telephone a doctor friend, and saw the doctor also at the same time.

The extraordinary experiences we can meet are here so clearly describe. Geddes is not only aware of his physical body but observes it in a way he had never before perceived. His brain was only an end organ, not the originator or thoughts; he could see his whole surroundings, garden as well without moving; he witnessed his daughter and the doctor without travelling anywhere; here and there were the same place for him.

Spiritualism, through the experience of people like Lilley and Geddes, tells us the ‘dead’ have a subtle body and live in worlds in many ways similar to physical life, except in their beauty, colour, lack of sickness and pain, and without war and in its possibilities. In these worlds we can fly like birds, swim underwater like fish, communicate with others heart to heart, mind to mind, soul to soul, without the use of clumsy words. We have a body, but it is a body at its prime, without weight or tiredness. We have clothes, but they are creations of our thoughts, and we are clothed by our own love and wisdom. We experience heaven or hell, not as punishment or reward, but because we create our own environment by our own thoughts and emotions. Here we explore music, the arts, creativity, knowledge, relationships, without the limitations the body imposes, and with the added wonder of a new dimension of experience. Our senses are extended so that when we look at someone, we see not only a body shape and their posture and expression, but also we perceive their quality as a person, perhaps through a surrounding field of colour or emanation from within. When we consider a painting in this world, we not only appreciate the colours and forms, but we commune with the artist through the work, and experience for ourselves the artist’s vision and feelings, their unique quality and spirit.

With the development of the theory attached to Quantum Mechanics – The New Physics – a very different view is emerging of time, space and human consciousness. This vastly subtler view of the cosmos and our place in it brings a shift also to the way we can look at experiences such as the projection of the astral body, or the concept of the astral body itself. These shifts appear to offer an open door to greater freedom of experience within these areas, and an entirely new way of explaining them. Well, perhaps not entirely new, as many of the subtlest of thinkers of East and West have already written much about these subtlest aspects of ‘Reality’.

As Lilley’s inner voice had said, ‘Close your eyes; make your consciousness passive’, or as one would do when pre-paring for a trance state. ‘Now feel the earth beneath your feet!’ There was nothing. ‘Open your eyes’. It wasn’t dark, it wasn’t light. ‘Feel at your body’. It wasn’t there. ‘Such is Spirit’ said the voice. ‘Just a consciousness holding within it all experiences of your lifetime, all the joys and sorrows, your desires, achievements and failures, whence comes spiritual evolution. In your world of the material, you are able to examine matter; everything is matter. When you think of the spiritual, naturally you build in your consciousness another material world.’

In other words we create in those subtler dimensions of experience replicas of what we have known in the body. But as we accept the growth beyond limitations we can drop those physical forms and operate as formless and genderless beings. This does away with the need to feel that we travel anywhere and have moved away from the physical. My own experience tells me that our consciousness is all pervading and so called astral travel is not travelling, but tuning into a particular tiny area of the cosmos, and becuase of our physical experience of travel needing to move our body, we create the dream of travelling..

See Levels of Awareness in Waking and Sleeping; consciousness – the body mind split; esp in dreams; out of body experiences; paralysis while asleep; http://dreamhawk.com/dream-encyclopedia/what-we-need-to-remember-about-dreaming/#Paralyzed.