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Phenomenology of Perception

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Phenomenology of Perception
Phenomenology of Perception (French edition).jpg
The French edition
AuthorMaurice Merleau-Ponty
Original titlePhénoménologie de la perception
TranslatorColin Smith
CountryFrance
LanguageFrench
SubjectPhenomenology
Published
  • 1945 (Éditions Gallimard, in French)
  • 1962 (Routledge & Kegan Paul, in English)
Media typePrint
Pages466 (Routledge edition)
Phenomenology of Perception (French: Phénoménologie de la perception) is a 1945 book by French philosopherMaurice Merleau-Ponty. The work established Merleau-Ponty as the pre-eminent philosopher of the body.


Summary[edit]

Following the work of Edmund Husserl, Merleau-Ponty's project is to reveal the phenomenological structure of perception. However, Merleau-Ponty's conceptions of phenomenology, and for that matter the dialectic, do not precisely follow those of Husserl or Martin Heidegger.
Merleau-Ponty's central thesis is what he later called the "primacy of perception." We are first perceiving the world, then we do philosophy. This entails a critique of the Cartesiancogito, resulting in a largely different concept of consciousness. The Cartesian dualism of mind and body is called into question as our primary way of existing in the world and is ultimately rejected in favor of an intersubjective conception or dialectical concept of consciousness. What is characteristic of his account of perception is the centrality that the body plays. We perceive the world through our bodies; we are embodied subjects, involved in existence.
Further, the ability to reflect comes from a pre-reflective ground that serves as the foundation for reflecting on actions. In other words, we perceive phenomena first, then reflect on them via this mediation of perception, which is instantaneous and synonymous with our being in perception, as an outcome of our bodyhood, i.e., embodiment (Gestalt psychology).
His account of the body helps him undermine what had been a long-standing conception of consciousness, which hinges on the distinction between the for-itself (subject) and in-itself (object), which plays a central role in Sartre's philosophy. (One of his main targets was his colleague Jean-Paul Sartre, who released Being and Nothingness in 1943, shortly before the publication of Phenomenology of Perception.) The body stands between this fundamental distinction between subject and object, ambiguously existing as both.[1]

Scholarly reception[edit]

Phenomenology of Perception established Merleau-Ponty as the pre-eminent philosopher of the body. Along with Merleau-Ponty's other writings, it has found a more receptive audience among analytic philosophers than the works of other phenomenologists.[2]

References[edit]

  1. Jump up ^Merleau-Ponty, Maurice. Trans: Colin Smith. Phenomenology of Perception (London: Routledge, 2005) [e.g. pp. 408]
  2. Jump up ^Bernasconi, Robert, in Ted Honderich's The Oxford Companion to Philosophy (Oxford: Oxford University Press, 2005) [p. 588]

External links[edit]




Phenomenology and Mysticism: The Verticality of Religious Experience

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Anthony J. Steinbock, Phenomenology and Mysticism: The Verticality of Religious Experience, Indiana University Press, 2009, 309 pp., $28 (pbk), ISBN 978-0253221810/Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

Scott O’Leary, University of Saint Mary

In his latest work, Anthony Steinbock offers an insightful phenomenological analysis of mystical experience and its implications for our understanding of human uniqueness or individuality, the nature of phenomenology, and the role of religious experience or ‘epiphany’ in human life. Although this sounds overly ambitious, Steinbock generally succeeds.
In his introduction, Steinbock explains his intention to provide an account of a unique dimension of human experience that possesses its own phenomenological structure, a dimension he calls the ‘verticality’ of mystical or religious experience in contrast with the ‘horizontal’ realm of experience of traditional phenomenological investigation. Steinbock differentiates these dimensions by their distinct levels of phenomenological ‘givenness’: the horizontal realm is that which is in principle within our grasp and the vertical is that which is not within our grasp or control but ‘given’ freely and superabundantly. Steinbock argues that the fundamental characteristic of religious experience is its vertical orientation and that the phenomenological structures and criterion of evidence of vertical experience are distinct and independent of those of horizontal experience. Steinbock advances these claims by analyzing paradigmatic examples of mystical experience and their impact on phenomenology’s understanding of evidence, givenness, and individuation.
The book does not offer a first-personal account of the phenomenology of mystical experience, presumably because the author is a philosopher interested in mystical experience rather than himself a mystic. Nor does Steinbock think that mystical experience can be achieved through the use of  psychotropic substances or other instrumental means, as William James attempted, since what is essential to mystical experience is not any particular objective mystical ‘content’, but rather the openness to the Holy captured in vertical intentionality. He therefore focuses his phenomenological study instead on three mystics, one from each of the Abrahamic faiths: St. Teresa of Avila represents the Christian tradition, Rabbi Dov Baer the Jewish, and the Sufi Ruzbihan Baqlı the Islamic. He justifies his selection of these three ‘exemplars’ on the grounds of each account’s immediacy, rawness, and lack of theological conceptualization. In addition, despite differences in these Abrahamic faiths, he claims that there is an underlying unity present in these mystics’ experiences that is illustrated by their vertical rather than horizontal intentional structure. Nonetheless, he later broadens his analysis to include the accounts of Saint John of the Cross, Mother Teresa, Rabbi Zalman, and Hallajı Mansur.
Steinbock is aware that some may question the possibility of offering a phenomenological, rather than hermeneutic, account of written rather than first-personal experiences. But he claims to follow the ‘phenomenologist’s effort…to guide us to the point where the matters can flash forth of themselves, stirring in us the lived experience he or she is trying to awaken’ (p. 27). According to Steinbock, the core to phenomenological analysis is not first-personal experience, then, but rather an openness to that which is given in experience, whether one’s own experience or another’s, and through his analysis, he aims to evoke in us the realm of verticality that is latent but unthematized in the mystics’ first-personal accounts. Ultimately, whether this project is best characterized as a phenomenology or a hermeneutics of mystical experience will therefore depend largely on how one understands these two enterprises. 
Less convincing is Steinbock’s quick argument that mystical experience best explains religious experience more generally. He might be correct that there is a wider array of mystical experiences than non-mystical ones, but this differs from the claim that we can appeal to these as ‘exemplars’ to understand religious experience. One might argue that mystical experience is just a small part of religious experience, less important than elements like belief, faith or daily practice. It would have been helpful for Steinbock to develop his argument since he focuses exclusively on the phenomenological data of the mystics, but then uses these insights to attempt to explain the core of all religious experience. Furthermore, it is not immediately apparent that a broader array of experiences necessarily implies a more truthful account of experience or reality, since theoretically the experiences unique to mystics could be illusory.
Nor is Phenomenology and Mysticism an easy work. This is less a function of Steinbock’s style or presentation and more a result of the subject matter.  Steinbock generally succeeds in keeping philosophical and mystical terminology to a minimum. However, this reviewer became slightly lost in the chapter on Jewish mysticism, which introduces somewhere between ten and twenty Hebrew terms. This is unfortunate since Steinbock manages to avoid this with Saint Teresa and Baqli, which shows that although difficult, phenomenological description seems possible without a deep grasp of the relative individuals’ cultural or theological milieu. While Steinbock provides a rigorous phenomenology of mystical experience, appreciating its scope and philosophical significance presupposes a thorough understanding of the phenomenological method and the history of phenomenology. Nowhere is this clearer than in thechapter on ‘Individuation’, where Steinbock offers a comparative analysis of his account of individuation and the mystics’ explanation of the separation between the Holy and the human with Heidegger’s account of ‘the forgetfulness of Being’. Though Steinbock presents a concise analysis of Heidegger’s views, those unfamiliar with the details of Heidegger’s claim will likely miss much of the significance of the chapter. While this is unfortunate, it is nonetheless evident that Steinbock goes to great lengths to make his account clear and most sections will be accessible to many outside the field.
The last chapter, on ‘Idolatry’, is perhaps Steinbock’s strongest and it is here that he turns from a primarily descriptive to a critical phenomenology. He diagnoses three aspects of idolatry: individual pride and an overvaluation of the self, secularism and fundamentalism, and the ‘delimitation’ of reality to one restricted sphere (p. 212). Each of these phenomena is idolatrous in Steinbock’s technical sense because each is a reversal or denial of verticality. Pride not only impoverishes the self by closing it off from others horizontally and vertically, it also ‘impoverishes the world since it fails to recognize the value of things unless they relate to me or serve me’ (p. 216). Even pride in others, like pride in a child’s accomplishments, is essentially a way of distancing oneself and a form of idolatry of the self. The child’s accomplishments become valuable only because they better the self, rather than being valuable in the way that they benefit the child.
Secularism and fundamentalism represent idolatries of the world.  Both reverse the relative with the absolute. Secularism involves an exclusive attraction to the world in the world’s supposed ‘absoluteness’, which is fundamentally mistaken if Steinbock’s analysis of the verticality of religious experience is correct. Since the world encompasses only our horizontal orientation, any exclusive focus on the world results in a denial of the vertical and a misplaced absoluteness. Similarly, fundamentalism is idolatrous because it attempts to make the relative absolute by bringing the absolute (the Holy) down to earth. Fundamentalism attempts to make the Holy conform to our ideas and conceptions in the service of humanity, rather than opening ourselves up to the Holy. It is a reduction of the infinite to the finite, all in the name of the infinite, and it is for this reason so hard to diagnose.
The third moment of idolatry, delimitation, occurs whenever there is an exclusive orientation toward one aspect of reality such that the aspect concerned remains trapped in the horizontal and can no longer point beyond itself to anything greater. Pride, secularism and fundamentalism all delimit reality by refusing to go beyond the self or the world, restricting experience to the horizontal aspects of reality. But all finite experiences point beyond to the infinite. Whether it is Mother Teresa seeing Christ in the faces of the poor, Buddha seeing existence in a flower petal, or Simone Weil seeing universal beauty in individual beautiful things: for Steinbock, ‘[w]hat is given is infinitely richer than itself’ (p. 239).   Steinbock repeatedly makes the claim that religious ‘vertical’ modes of experience cannot be reduced to other modes, especially that of presentation. This claim is supported throughout by highlighting differences in the modes of givenness and evidence between vertical and horizontal orientations. It also neatly undercuts efforts to reduce religious experience to power relations (Nietzsche), economic structures (Marx), psychosexual development (Freud), or any of a number of more recent proposals made in neuroscience or evolutionary biology. Although Steinbock is sympathetic to the way culture influences mystical experiences, for him the direction of intentional relations in mystical experiences precludes any reduction ofthe vertical to the horizontal and, in the manner of phenomenology, all evidence given in experience must be taken ‘as given’ and any  ontological presuppositions ‘bracketed’.
Nevertheless, this reviewer wonders if Steinbock overstates his claim for the independence of ‘vertical’ or religious experience from ‘horizontal’ modes of experience. While it is one thing to deny that the vertical can be reduced to the horizontal, it is another issue altogether whether the vertical and horizontal are truly independent of each other. Steinbock’s claim amounts to a separation of two orientations of reality, one vertical and the other horizontal, which happen to coincide at the juncture of human existence. But simply because their modes of givenness and evidence are different does not entail independence from each other.
Steinbock’s independence thesis is evident in his claim that religious experience must be addressed on its own terms, with its own criteria and evidence, just as the ‘moral within the experience of the moral’ is independent (p. 115).  But this independence of moral experience is a substantive phenomenological claim rather than a formal one, posited by Levinas but seemingly very different from the phenomenology of Husserl or that of Brentano. For Husserl, the axiological realm is revealed through affective experience that is grounded in descriptive experience. My indignation at the latest sufferings of those in Darfur is an evaluative experience that takes the suffering of the people of Darfur as unjust. But this evaluative claim is grounded in descriptive features of the situation: the lack of food and medical supplies, the treatment of these people by their leaders, and the indifference of the world community.  Axiological attributes, in this case the injustice in Darfur, are founded upon presentational experience, such as a news program detailing the suffering or the testimony of a friend. For many phenomenologists, our entire experience of value and valuing, the axiological part of reality that is an indispensable part of ‘the moral’, is founded upon the descriptive aspects of reality that are revealed in presentational experience.
This does not mean that we can reduce the moral to the descriptive or the affective to the presentational. However, it means that contra Steinbock, the moral is not part of the vertical or that the vertical is in some way dependent on the horizontal. Yet, if this is true about the moral, why not think the same of the religious? The religious, our vertical orientation, might simply be founded upon certain affective moments such as Rudolph Otto’s feelings of the Holy. Don’t the mystics often describe feelings, images, and other qualia that ground these experiences? Rather than giving reasons to believe that the vertical is independent from the horizontal, Steinbock simply shows that the logic of the vertical and the modes of evidence and verification may be different. But this seems no different than Husserl’s claim that the logic of the axiological is different than the presentational or descriptive. This seems just one example among many of Steinbock relying heavily on claims he makes in his earlier book, Home and Beyond: Generative Phenomenology After Husserl (Northwestern University Press, 1995),to advance substantive rather than formal claims concerning key questions at the heart of phenomenology.
In addition, it seems that in focusing on verticality, Steinbock neglects the temporality, or lack thereof, of mystical experience. Mystical experience presumably happens at a specific time (and place) in the flow of life, but mystical experience often conflicts with everyday time consciousness, focusing on experiencing the present moment apart from any connection to a past or future moment. This is something that Eastern and Western mystics seem to agree in emphasizing. If mystical experience offers a wider account of human experience, one wonders, what does this reveal about time-consciousness? Though this opens up an entirely separate set of questions, it seems essential to address time-consciousness if one posits an entirely different, ‘vertical’ form of intentionality.
Despite these worries and criticisms, Steinbock should be commended for generally succeeding in such an ambitious project. He offers a rigorous, phenomenological approach to the study of Western mysticism that reveals a whole new ‘vertical’ dimension to human experience. Phenomenology and Mysticism should be required reading for anyone interested in mystical experience.
December 5, 2012


The Above Article from Plurilogue
Politics and Philosophy Reviews

Our Inner Experiences....Q&A

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Do we consciously remember all of our inner experiences?
In the case of an ordinary seeker, when he has an inner experience, he may not consciously retain it, although the essence remains in his inner life. Even if it is a high experience, after four years or so he may totally forget it, because the ignorance in his life swallows it. He may say, "How can I have had such an experience? If I did have such an experience, how is it that afterwards I did so many wrong things? How is it that I did not meditate and pray? That means it was not such a significant experience." So his doubt devours the experience and eventually he forgets it. But in the case of a realised person, he knows that whatever he saw or felt was absolutely true. Also, he can remember the inner experiences that he had even from previous incarnations, because of his inner vision. But an ordinary seeker, even if he has had only two major experiences in his life, may not remember them at all.

Edgar Cayce on Meditation

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The following is an excerpt from the late great Cayce scholar Elsie Sechrist's book Meditation: Gateway to Light. More information concerning Cayce's insights into meditation can be found at the Cayce research foundation (A.R.E.).
Prayer is speaking to God and mediation is listening to God. Mastering the technique of meditation is not easy. There are three keys necessary to succeed in meditation. The three keys to this door of communication with God are sincerity, enthusiasm and perseverance.

As for sincerity, ask yourself these questions: Do I really know who and what God is? Do I know him personally as a loving Father, or do I just know about him? More important, does he know me? Are we on speaking terms, or do we just nod occasionally? If we find ourselves answering in the negative to these questions, we may begin to realize how greatly we need him. His promise has ever been that if we believe, live by his laws, he will aid us swiftly when we call, no matter where we happen to be.

Enthusiasm is important because it is an inner fire, an inner light seeking its own source. In Webster's dictionary, the origins of the Greek word "enthusiasm" meant to be "inspired, or possessed by a god." In meditation, this inner fire stimulates every cell of the body and every reflex of the brain to listen. How do we evoke enthusiasm for our search for God? By first examining those people who, from the beginning of time, have found him. The Bible tells of man's experiences with God. Studying it in conjunction with efforts at meditation and prayer awakens the necessary enthusiasm to begin.

Perseverance is perhaps the most difficult key. We need to keep on, day after day, in the effort to re-establish our communion. When we first attempt to harness the thoughts, to control the body, to sit still, we realize just how much the body controls us, mind and spirit.

The purification and control of the spiritual body takes place within the endocrine glands, under the direction of the mind. The Cayce readings and modern science concur that constructive thoughts and emotions release healing hormones into the body and mind. But the Cayce readings go further. They suggest that the endocrine glands are the spiritual centers of the body and that through them our spiritual forces find means of expression. Meditation is a key to opening these spiritual centers.
These spiritual centers are: the sex glands, the Lyden gland, the Adrenal glands, the Thymus, the Thyroid, the Pineal and the Pituitary glands. The proper application of the energies illuminates them, transforming the individual into a light in the world.

Ideals enter the mind when led by the spirit. The Cayce readings remind us over and over again that mind is the builder, led by the spirit we are entertaining, the spirit of God or the spirit of the devil - self. What one thinks and eats, one becomes.

Spiritual cleansing begins when the mind is in accord with his spirit. It is across the bridge of the mind that we pass, as we come to know God. Once a soul sets for itself an ideal which is spiritual in essence, every cell in the body is made aware of this and changes begin to take place. Our seven spiritual centers become the points of contact with the divine within; thus we experience a stepping-up of activity in all these centers. We have redirected the use of this energy to its highest function. A refining process has taken place in the body, a lifting of the rate of vibration; these centers now disseminate their energies and hormones to the entire body.

As the individual sits in meditation, his mind focused on an affirmation (an ideal), spiritual energy begins to move upward from the sexual glands. Usually, at this point, a pulsation may be felt at the end of the spine. If the spiritual force has been able to rise unhindered and undefiled to the pineal and pituitary, one may experience an incandescence as if the whole body had been filled with light and become transparent.

It is at the pineal center that we gradually become oriented to the Christ-presence, where we may even receive the Mind of Christ, depending on the degree of the attunement.

This force then flows into the pituitary, from whence, being now in purified form, it flows downward, cleansing and strengthening body and mind.
 
And Jesus also said, "He that believes on me, as the Scripture has said, out of his belly shall flow rivers of living water." (John 7:38) The movement of these spiritual forces in meditation are the rivers of living water.

The more we become able to still the conscious mind, the more trouble we can expect from the subconscious mind, for it is the conscious mind of the soul. It, too, must be purified. We have stimulated this area of the mind as a result of the ideal we have upheld; attitudes and thoughts previously concealed in the subconscious rise to the surface for examination. Symbols and old familiar scenes begin to flash before us like pictures on a screen. However, this is still only the beginning of meditation. We should not dwell too long on these pictures but press on to the silence. In other words, we must return attention to the affirmation.

We may at this point be fascinated by the many faces appearing, or numerous pairs of eyes staring. We may even hear our names called; we may feel as if we were in the midst of a crowd, listening to chatter and laughter. We must not stop there, for we are not yet in real meditation. Of course, it is fascinating at first, for it is an entirely new experience. The sounds, the voices, the pictures, the eyes and faces may all belong to souls already in the beyond who, having seen the light pouring through the open door (the spiritual center), have been attracted. It is much akin to the sensation of looking through a strange keyhole, only to see another eye looking back. Intriguing, perhaps, but neither stands to gain much from such a restricted encounter.

We must leave this entertainment behind and "press on to the mark of the high calling," his mark, the superconscious mind, the Christ Consciousness, the Holy Spirit, the "hill of the Lord."

Spiritual height is reached by attunement to the Creative Forces in meditation. The release of energy should never be forced by such methods as exercise, or holding the breath, or by focusing one's mind on a special center, or by willing the center to open. When meditation is properly approached, these centers will open voluntarily. The knowledge, power and illumination of the soul which accompany this opening will then be concentrated on the good of others and not to one's own misdoing.

The opening of the centers should come only as a result of spiritual growth, not through any abnormal means. Unless the power released is used to express his spirit with and for others, it will but inflame our lower natures.

The glands of reproduction are the reservoirs of the life force. They house the creative energy of the body. As the individual sits in silence, having lifted his mind by use of the Lord's Prayer (an excellent affirmation), creative energy is released at this level. This energy now carries the stamp of the divine, because both the purpose and the thought which released it were holy.

The Lyden gland, control-center of the soul's activity, opens its doors to this energy, enabling the mind of the soul - the subconscious mind - to rise to the level of the pineal, seat of the Christ consciousness. This energy is then transmitted to the other centers of the body by means of the pituitary. As it passes through the centers, it illuminates them.
Meditation brings an increase in vigor and improved health. An expansion of consciousness is achieved, and with this expansion comes the realization that we are in eternity now. The realization dawns that indeed there is no death. The only real death is the separation in consciousness of the soul from God. When this has been overcome there is no death, for consciousness is continuous in whatever realm one manifests.
 
Jesus said, "In my Father's house are many mansions." (John 14:2) These mansions of God are afterlife levels of consciousness. Where is consciousness? Within the bodies we now occupy, wherever we are. "For you are the temple of the living God; as God has said, I will dwell in them, and walk in them, and I will be their God, and they shall be my people."  (2 Corinthians 6:16)
 
Through meditation, we may become aware of these afterlife realms of consciousness as in dreams. Therefore, whether we are on this Earth, or in another afterlife realm, the "house of the Lord" is the shell which we occupy. For while God wills that no soul shall perish, he will not force humankind to seek him.
 
Meditation Tips from Edgar Cayce
   •  Meditation is the attuning of the mental and physical body to your spiritual source.
  •  Meditation builds a protective barrier around yourself against harmful forces.
  •  Meditation will help you manifest the fruits of the Holy Spirit and the white light of the Christ.
  •  Meditation allows you to obtain information on any subject and the answer will come from within.
  •  Meditation is the way to at-one-ment with God.
  •  Constant communication with God through meditation will result in spiritual guidance.
  •  During meditation, you can increase the spiritual forces taking place within your inner self.
  •  This is necessary to help you attune and become one with the Creative Force - just as in the pitch of a song of praise.
  •  Raise these spiritual forces in yourself and you will enter the presence of your Maker.
  •  No sacrifice is necessary except your desire to be one with God.
  •  You will know within yourself when you are in an at-one-ment with God.
  •  Read about the promises of Jesus in the book of John, chapters 14-17, to learn about the spirit of light within you to help unlock your inner self.
  •  Set definite time periods to listen to the voice of your Maker. Meditate either at 11:00 am to noon in the day or 11:00 pm to midnight in the evening. The best time is 2:00 am to 3:00 am in the morning. (For at least 30 minutes)
  •  Meditate facing east (for polarity with the Earth) and in the same place each day.
  •  For some people, the song of the spheres is necessary for their comfort in meditation and to rest the senses.
  •  Sit or lie in an easy position, without any binding garments around your body.
  •  Sit as in readiness. Crucify desires within yourself. Turn yourself inward.
  •  Quiet yourself mentally. Cleanse the inner room of your mind. No unkind thoughts are allowed.
  •  Shut out all thoughts pertaining to activities or attributes of carnal forces.
  •  The hands should always cross the solar plexus, the balancing between the forces of the body, when meditating or seeking to open yourself to the unseen sources.
  •  Never open yourself without surrounding yourself with the Christ Consciousness by thought, by word of mouth, by impressing it upon yourself - also for protection.
  •  Certain types of breathing are suggested, that there may be an even balance in the respiratory system, that the circulation becomes normal in its flow through the body.
  •  With low music or incantations, let yourself go deeper, to the seeing, feeling, experiencing the creative forces of love and enter into the Holy of Holies.
  •  Then listen to the music of your inner spiritual centers responding.
  •  Enter in the closet of your inner self and pour out your self so that you may be filled with the Spirit of God.
  •  Find what is the impelling desire (i.e., your ideal) in your inner self - council with your soul.
  •  Make your will to be one with the whole.
  •  In your temple, let the voice, the feeling, the spirit of your purpose be free in its direction to yourself.
  •  Meditate on the fruits of the Spirit in the inner secrets of the consciousness and the cells in the body will become aware of the awakening of the life in their activity.
  •  Only in patience can you become aware of your soul's activity.
  •  Attune yourself almost in the same manner as you would tune a violin for harmony.
  •  Seek God's face and God's ways. When you are fully attuned, let your intonations, breathing, and posture be rather an outgrowth of your attunement.
  •  As the body attunes itself, it may be a channel where there may be instant healing with the laying on of hands.
  •  Voices can be heard when attuning yourself during meditation.
  •  Visualizing while attuned in meditation can influence others.
  •  Many people meet their spirit guide during their first experience of meditation. Do not be satisfied with a guide other than one from the Throne of Grace itself.
  •  After raising your consciousness, God meets you in your own temple (the Holy of Holies, the third eye).
  •  No one can know attunement who has not developed their inner self.
  •  If we fail to apply what is given us in meditation, the body will act!
 
"For life and death are one, and only those who will consider the experience as one may come to understand or comprehend what peace indeed means." - Edgar Cayce


What the (Bleep) Were They Thinking?

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April 18, 2005



Anomalous Events That Can Shake One’s Skepticism to the Core

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Scientific American Volume 311, Issue 4


I just witnessed an event so mysterious that it shook my skepticism

battery powered man illustration



Credit: Izhar Cohen
Often I am asked if I have ever encountered something that I could not explain. What my interlocutors have in mind are not bewildering enigmas such as consciousness or U.S. foreign policy but anomalous and mystifying events that suggest the existence of the paranormal or supernatural. My answer is: yes, now I have.
The event took place on June 25, 2014. On that day I married Jennifer Graf, from Köln, Germany. She had been raised by her mom; her grandfather, Walter, was the closest father figure she had growing up, but he died when she was 16. In shipping her belongings to my home before the wedding, most of the boxes were damaged and several precious heirlooms lost, including her grandfather's binoculars. His 1978 Philips 070 transistor radio arrived safely, so I set out to bring it back to life after decades of muteness. I put in new batteries and opened it up to see if there were any loose connections to solder. I even tried “percussive maintenance,” said to work on such devices—smacking it sharply against a hard surface. Silence. We gave up and put it at the back of a desk drawer in our bedroom.
Three months later, after affixing the necessary signatures to our marriage license at the Beverly Hills courthouse, we returned home, and in the presence of my family said our vows and exchanged rings. Being 9,000 kilometers from family, friends and home, Jennifer was feeling amiss and lonely. She wished her grandfather were there to give her away. She whispered that she wanted to say something to me alone, so we excused ourselves to the back of the house where we could hear music playing in the bedroom. We don't have a music system there, so we searched for laptops and iPhones and even opened the back door to check if the neighbors were playing music. We followed the sound to the printer on the desk, wondering—absurdly—if this combined printer/scanner/fax machine also included a radio. Nope.
At that moment Jennifer shot me a look I haven't seen since the supernatural thriller The Exorcist startled audiences. “That can't be what I think it is, can it?” she said. She opened the desk drawer and pulled out her grandfather's transistor radio, out of which a romantic love song wafted. We sat in stunned silence for minutes. “My grandfather is here with us,” Jennifer said, tearfully. “I'm not alone.”
Shortly thereafter we returned to our guests with the radio playing as I recounted the backstory. My daughter, Devin, who came out of her bedroom just before the ceremony began, added, “I heard the music coming from your room just as you were about to start.” The odd thing is that we were there getting ready just minutes before that time, sans music.
Later that night we fell asleep to the sound of classical music emanating from Walter's radio. Fittingly, it stopped working the next day and has remained silent ever since.
What does this mean? Had it happened to someone else I might suggest a chance electrical anomaly and the law of large numbers as an explanation—with billions of people having billions of experiences every day, there's bound to be a handful of extremely unlikely events that stand out in their timing and meaning. In any case, such anecdotes do not constitute scientific evidence that the dead survive or that they can communicate with us via electronic equipment.
Jennifer is as skeptical as I am when it comes to paranormal and supernatural phenomena. Yet the eerie conjunction of these deeply evocative events gave her the distinct feeling that her grandfather was there and that the music was his gift of approval. I have to admit, it rocked me back on my heels and shook my skepticism to its core as well. I savored the experience more than the explanation.
The emotional interpretations of such anomalous events grant them significance regardless of their causal account. And if we are to take seriously the scientific credo to keep an open mind and remain agnostic when the evidence is indecisive or the riddle unsolved, we should not shut the doors of perception when they may be opened to us to marvel in the mysterious.

Peake, and Coincidences....

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Blog Ref http://www.p2pfoundation.net/Multi-Dimensional_Science






Anthony Peake, a noted writer on the "Borderline Sciences" has "... been long preoccupied with synchronicities and their less-odd first cousin, coincidences......
.......Synchronicity has been defined as “Synchronicity is the coming together of inner and outer events in a way that cannot be explained by cause and effect and that is meaningful to the observer.” A “coincidence” on the other hand is two or more events that have some form of relationship but that relationship is not of significance to the observer.
A classic exampl...e of a “coincidence” occurred this morning when I was driving to work. As I approached Lingfield Racecourse a wagon-like car drew out in front of me. It was a Mitsubishi “Animal” …. This got me thinking about what a strange name this was for an automobile. As I did so my in-car audio system (running off my Archos 5 Media Tablet, with its 250 Gigabyte memory and containing more than 17,000 MP3 files) changed tracks. As I had it on random play I had no idea what the next track would be (a literal 1 in 17,000 on any particular track) … and what came blasting out of my speakers? “Animal” by Pearl Jam. As I listened to the song the peculiarly stylized word “animal” was in my direct eye-line as our cars stopped at the traffic lights under the Dormansland rail bridge.
Now that is a “coincidence”. It had no significance for me other than it was amusing. For me this is easily explained by the “law of big numbers” and also “attention Bias” as Professor Richard Wiseman points out in his books. I am fully in agreement with this interpretation and there is nothing uncanny or strange about it.
For me a synchronicity is a whole different ball-game and a phenomenon that is uncanny and strange. An example of a synchronicity that took place a few years ago and involved an earlier Archos player being used in almost identical circumstances involves a set of circumstances that defy rational explanation … and indirectly proved (to me at least) that my “Cheating The Ferryman” hypothesis has a role in suggesting a model by which such a set of circumstances may be explained (I know that this all comes down to interpretation of the facts as they presented themselves to me … but isn’t that what science is all about?)
Below is a link to my Forum where I describe in detail what took place that foggy evening on the M62:
http://www.anthonypeake.co.uk/forum/viewtopic.php?f=4&t=114
I am really interested in any comments or observations with regards to this event …. Am I simply confusing “confirmation bias” with coincidence?
For those who do not wish to go over to the CTF Forum I will post my initial posting below. As an aside the singer song-writer Suzanne Vega picked up on this when I twittered it a year or so ago. She is a good friend of Shawn Colvin, the musician responsible for the song “Round of Blues” ….."


This is the forum for all who are interested in the theory of what may happen to consciousness at the point of death as explained in the books 'Is There Life After...
anthonypeake.co.uk

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Lucid Dreaming

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Note: current version of this book can be found at http://en.wikibooks.org/wiki/Lucid_Dreaming

Table of contents

Synopsis

This book attempts to teach you the skills that can help you to have lucid dreams — dreams in which you know that you are dreaming. Lucid dreams have been scientifically proven to exist. Being aware that you are dreaming, and still remaining asleep, can give you the ability to control your dreams. Lucid dreaming truly can be a fantastic experience. See the introduction for more details on what lucid dreaming is.
First, you will find out a little on what dreaming is from the biological aspect. Then, the book will explain how to improve your dream recall so that you remember more of your dreams. Next, it will explain how to become lucid during dreams, and how to stay lucid. It’ll also explain how to keep yourself in the dream and prevent it from “fading”. Finally, there will be some suggestions for what you could do within your lucid dreams.
Remember, you can edit any page to add information — simply click on the “edit” tab at the top of the page. Your changes will be visible immediately, but don’t worry if you make a mistake, since other users of the wikibook can fix things for you if you do something wrong. If you are interested in the wikibook itself you can check the Talk pages by clicking on the “discussion” tab on any page to see what we are working on, and to contribute to discussion.

Contents

Introduction
Dream Recall
Induction Techniques
Using
Glossary
Appendices
Further Reading
FAQ

Introduction



Disclaimer

When attempting some of the techniques in this book, you may have some frightening experiences, such as falling sensations or sleep paralysis. Although the authors attest these are not dangerous, you should avoid techniques that create these sensations if you would prefer not to experience them.
Your own expectations will have a significant effect on your dreams. If you believe that dream characters act dull and lifelessly, they are far more likely to do so. If you believe they can be creative, original, and surprising, they are far more likely to be. Remember that the easier you think it is to dream lucidly, the easier it will be.
Many of the techniques and “facts” presented on these pages are not backed up by scientific research. This is not to say that these techniques do not work, only that they may be placebos or be ineffective much of the time.

About dreaming

Stages of sleep
The stages of sleep
Each night, we spend about one and a half to two hours dreaming. We dream about once every 90 minutes of sleep. The time you spend in dreams becomes longer throughout the night, from about 10 minutes to around 45 minutes or slightly longer. But what happens when we sleep?
There are five stages of sleep: four stages of NREM (Non-REM) sleep, also called SWS (Slow-Wave Sleep), and one stage of REM (Rapid Eye Movement) sleep. The most vivid and remembered dreams occur during REM sleep. Research has shown that a person being woken from REM sleep will account having just been in a dream roughly 80% of the time, while this percentage is 15% during non-REM sleep.[1] One sleep cycle is roughly 90 minutes long.
  • (NREM 1) The first stage is a transition state between wakefulness and sleep. This is the stage in which hypnagogic imagery occurs. It usually passes into stage 2 within a few minutes.
  • (NREM 2) During stage 2, the body gradually shuts down, and brain waves become longer in wavelength.
  • (NREM 3) Stage 3 usually occurs 30 to 45 minutes after falling asleep the first time. Large, slow delta brain waves are generated.
  • (NREM 4) Stage 4 is often called “deep sleep” or “delta sleep”. The heart beats the slowest and there is the least brain activity. It is during this stage that sleepwalking usually occurs.
  • After stage 4, the NREM stages reverse and move back to stage 2, and then into REM sleep.
  • (REM) During REM sleep, some parts of the brain are nearly as active as while awake. In this stage, your eyes flicker rapidly (hence the acronym Rapid Eye Movement). Your body is paralyzed, preventing the body from acting out dreams.[2]
After the REM state, you sometimes wake briefly. This is usually forgotten by the time you wake up in the morning. If you don't wake up, you go to stage 2.
I never dream anyway.
Actually, everyone has dreams — but some people simply don’t remember them. In the next chapter, you will find out how to improve your dream recall.
Why do we dream? What do dreams mean?
These questions are outside the scope of this book, but you can find several hypotheses in the Wikipedia article on dream interpretation.

About lucid dreaming

Lucid dreaming is simply being aware that you are dreaming. With enough experience, you can increase control over your dreams — anything from flying to creating people and places, and even changing into animals. Having a lucid dream is like being the director of your own movie! A passage from the fantasy novel Harry Potter and the Deathly Hallows (chapter at King's Cross) that may explain what this looks like:
"For the first time, he wished he were clothed. Barely had the wish formed in his head than robes appeared a short distance away."
Lucid dreams have been scientifically proven to exist. Stephen LaBerge of The Lucidity Institute used a special machine to track eye movements during a dream (these are linked to your eye movements within the dream). He asked lucid dreamers to point their eyes left and right in quick succession once they became "conscious" in their dreams, and this movement was recorded on the machine. For more information on this and other experiments, read Exploring the World of Lucid Dreaming (ISBN in Further Reading).
There are plenty of reasons you might want to dream lucidly:
  • For fun! Just flying in a lucid dream is an exhilarating feeling. Lucid dreams are generally far more intense and vivid than most non-lucid dreams. You can use a lucid dream to wind down after a long day.
  • Transforming into animals or getting superpowers is a unique experience that is hard to get any other way.
  • If you are particularly interested in dreams — either spiritually or psychologically — trying lucid dreaming could help you in your research.
  • If you're writing fiction or even creating a world for a computer game, lucid dreaming can help you visualize it. You could ask your characters how they feel about something or what they think will happen.
  • Some people compose music in their lucid dreams.
  • Lucid dreams can be realistic enough to rehearse a speech or musical performance.
  • You can relive previous dreams or experiences.
  • They can help in dream interpretation and communicating with your subconscious.

I can’t control my dreams.
This is very rarely actually the case (though sometimes it is in nightmares). Usually it is just your memory which treats you as though it were beyond your control. If you become lucid in a dream where you have a body, you will almost always be able to control your body. However, you might not manage to do anything else. Don't worry, though — most people have no problem with jumping very high or flying in a lucid dream!
On the other hand, parts of your brain are less active while dreaming, which can lead to dream/trance logic and sometimes choices you will later regret. For example, you might choose to continue your lucid dream, although you know that once you wake you will only remember half of it. Once you wake up, you may wish that you had stopped your dream. Another example is of somebody who dreamt they were sitting next to Mother Theresa. They wondered if they might be dreaming, thinking isn’t Mother Theresa dead? They then concluded that she was obviously right next to them and therefore alive, and that it wasn’t a dream!
Are lucid dreams related to psi phenomena?
There are differing views on this. Some people claim to have organized shared dreams or precognitive dreams through lucid dreaming. Others say these are simply created in the brain like any other dream, something like self-hypnosis.
How long does it take to learn how to dream lucidly?
This completely depends on the person and circumstances. Some people have a lucid dream after just a few nights of learning about it, while for others, it may take months! If you don't get enough sleep or feel too stressed after work to regularly practice induction techniques, then it may take a long time, especially if you expect it to. It will also depend on how much effort you put in. However, everybody has the ability to dream lucidly.
I think I do this naturally. Does this happen?
It is quite rare to have regular lucid dreams naturally, although most people have had a lucid dream at some point in their lives. If you want to increase the frequency of your lucid dreams, carry on reading through the book; otherwise, skip to the Using section to get some ideas for your dreams.
I had [a dream], was I lucid?
In general, a lucid dream is defined as a dream in which you know you are dreaming at some point, regardless of anything else. Even if you were lucid one second but lost your lucidity, it is still technically a lucid dream.
However, this can be a little misleading. Sometimes you dream that you fall asleep and have a lucid dream! This is often thought of as a sign that you will have a proper lucid dream soon, as your mind is thinking a lot about lucid dreams.
Try using this table:
Signs you were lucidSigns you weren't lucid
  • Doing a reality check which gave a positive result
  • Attempting to stabilize the dream (see the Using chapter)
  • Attempting to fly, walk through mirrors, etc. immediately after realizing you are dreaming
  • Waking up as soon as you realize that you are dreaming
  • Remarks to dream characters that you are dreaming
  • Dreaming that you were dreaming
  • Having an unusually poor recall for that dream after you became lucid
  • Not recognizing illogical parts of the dream as a dream
  • Attempting to fly, walk through mirrors, etc. without success
  • Treating dream characters as you would real people*
* However, some people may have lucid dreams and deliberately choose to treat dream characters as if they were real. In fact, it can be intriguing to have real conversations with dream characters, such as physics or philosophy discussions - you may discover they know more than you do!

Possible dangers of lucid dreaming

There is no current evidence of lucid dreaming being abnormal or unhealthy in any way. However, there may be some more or less minor side effects associated with having lucid dreams. Please don’t let this scare you away from trying this; rather, remember that with dreams you are dealing with your own subconscious mind and recklessness is not recommended.

Alienation

Most people have never even heard of lucid dreaming, much less ever experienced it. Some people are also less than open-minded and receptive to new ideas. Don’t be surprised if someone considers this whole phenomenon “weird” or “crazy” (which it is not). Don’t preach, either; you don't have to convince anybody.
Often people who spontaneously lucid dream, especially children, may find it surprising that not everyone does. They may even start thinking that they are the only people in the world who have lucid dreams. If they’re worried, the best support is to let them know that they’re not alone.

Dissociation

Lucid dreaming may weaken the borders between waking and dreaming, the conscious and subconscious mind, reality and fantasy. This might lead to problems of a dissociative nature. Probably the most common form of dissociation involves having problems distinguishing your waking memories from dream memories. Everyone who recalls at least one dream will have to sort out their dreams from reality in the morning. This can really be a problem for those who have previously had zero recall and, due to lucid dreaming, have had a major uptick in recall. Now, suddenly, they have all these excess, illogical memories to sort out. This is unlikely to be a major problem, but may be a big annoyance. An example is when you have actually misplaced an item, and "find it" in a dream. If you cannot distinguish dream from reality you will now think you know where that item is, perhaps even placed it where you felt sure to find it later, but when you awake it will not be there.
However, there are signs that you should watch for which indicate a larger problem may be developing. Lucid dreaming in itself should not cause these to appear in a waking state:
  • Ability to ignore extreme pain or what would normally cause extreme pain
  • Absorption in a computer game, television program or movie
  • Remembering the past so vividly one seems to be reliving it
  • Finding evidence of having done things one can’t remember doing
  • Not remembering important events in one’s life
  • Being in a familiar place but finding it unfamiliar
  • Seeing oneself as if looking at another person
  • Other people and objects do not seem real
  • Looking at the world through a fog or haze
  • Not recognizing friends or family members
  • Finding unfamiliar things among one’s belongings
  • Finding oneself in a place but unaware of how one got there
  • Finding oneself dressed in clothes one doesn’t remember putting on
If this has happened, and there is no other cause (e.g. drugs), take a break from lucid dreaming for a while. In fact, take a break from anything fictional for a while, at least until symptoms stop. In addition, you may consider avoiding experimentation with lucid dreaming if you have a mental condition that will alter your perception of reality, eg. Schizophrenia, Hallucinations, Dementia

False awakenings

One of the advantages of having lucid dreams is being able to change a dream or wake up if things are not turning out as planned. A false awakening is when you seem to have woken up but are actually still dreaming. For example, you may find yourself waking up in your room. But once there, new things will start happening—for example, someone might visit, or you might wander outside because of an odd noise, or there might be objects all over the place. There are no such things as loops of awakenings. You can simply shock your body awake by applying a stimulus in your dream. It's a good idea to get in the habit of doing a reality check just after waking up so that you'll realize when this happens and become lucid.
When this happens repeatedly in the same night, it can be very tiring and often frightening. Not only can the belief of being fully awake in your room while being exposed to unusual situations be scary, but you also may start fearing you won't be able to actually wake up. And, depending on the content of the dream, since all your dreams tend to start in your room, you may fear what could happen once you actually do wake up.
But this is not a very common situation. Once you are lucid, it is usually easier to wake up or lose the dream than it is to keep dreaming.
PLEASE NOTE: The following possibilities are controversial and have not been proven.

Controversial: Accidentally encountering “spiritual” entities

This depends on your worldview. If dreams are a creation of your brain and nothing more, you don’t need to worry about spirits or anything similar. If you want to be on the safe side, treating objects in your dream decently and politely won’t do you any harm.
The book "The Art of Dreaming" by Carlos Castaneda has a lot to say on this subject. (See Further Reading)

Controversial: Creating bad habits or becoming a control freak

When lucid dreaming, you have the option to control the dream world in ways that are impossible in the waking world. You can, for example, make objects appear or disappear, or make people act according to your will. Some people believe this may lead your subconscious to desire this kind of control in the waking world, where it’s highly inappropriate. Also, you might be tempted to apply dream-world solutions to waking-life problems instead of actually facing them; for example, just willing bad things to go away or escaping or destroying them by superpowers. Again, this is probably more of a problem if you are not mentally stable at the outset of your dreaming process.

Controversial: Exhaustion

Some people believe that experiencing many artificially induced lucid dreams often enough can be very exhausting. The main reason for this phenomenon is the result of the lucid dreams expanding the length of time between REM states. With fewer REMs per night, this state in which you experience actual sleep and your body recovers becomes infrequent enough to become a problem. This is just as exhausting as if you were to wake up every twenty or thirty minutes and watch TV. The effect is dependent on how often your brain attempts to lucidly dream per night. If you enter into a routine of attempting to lucidly dream, you may cause recursive lucid dreams that occur at each state change.

Controversial: Inability to stop

If you have trained your mind to the point where it can step over the boundary without conscious effort, you might find it difficult to stop. Do not become alarmed if you have trouble stopping the process of lucid dreaming, it is possible to get out of the habit. As long as you truly expect to stop having lucid dreams regularly, you will. You just need to stop any further attempts to lucid dream, and within a few months the lucid dreaming will go away by itself. Remember; do not be alarmed if, even with your attempts to stop, you experience further lucid dreams. It might take a while to break the habit. If you have real concerns, it may be advisable to talk with your doctor or therapist regarding appropriate treatment, including medication.


Similar techniques

I can do astral projection, should I learn how to dream lucidly?
Possibly not. If you often enter a “dream world” after having the experience of leaving your body, that is basically the same as the method called Wake-Initiation of Lucid Dreams. Keep in mind that many people believe that “astral projection” or “out-of-body experiences” are actually lucid dreams. Whether these are real psi phenomena or the creative product of your dreaming mind, learning to dream lucidly will expand the variety of your experiences.
If this is so similar, why learn lucid dreaming and not astral projection?
Here are some reasons:
  • Lucid dreaming is something that everybody can understand. In fact, most people have already had a lucid dream. No single theory about astral projection is accepted even in the astral projection community.
  • If you are prepared to spend money, there are some gadgets that can help induce lucid dreams. They usually emit light or sound signals shortly after the REM state is detected. Hypnosis tapes usually focus more on self-improvement and you cannot decide what to do with your hypnotic trance.
  • If you don’t believe in psi phenomena, you will likely be much more comfortable reading books about lucid dreaming than those on astral projection. If you have to keep stopping and thinking "but that's not possible", there's always the danger that your feelings of skepticism will affect the way you think about lucid dreaming and make it much harder for you to do.
  • You would be sleeping anyway, so it doesn't take up waking time.
  • You'll be able to use this Wikibook to your advantage!

References

  1. Jump up Arno F. Wittig. Schaum's outline of theory and problems of introduction to psychology. McGraw-Hill, 1977. Retrieved from Google Books on September 23, 2009.
  2. Jump up Rochelle Merilien. Sleep Paralysis. Retrieved September 21, 2009 from [1]

Dream Recall

It is essential to improve your dream recall. There are at least two reasons for this:
  1. While it is very rare, it is possible to forget about a lucid dream. It would be meaningless to invest so much effort into lucid dreaming, only to forget about it upon waking.
  2. Recording your dreams will eventually allow you to start recognizing recurring patterns, characters, and scenarios. Having these details will be invaluable once you begin practicing lucid dream induction techniques.
While asleep, we experience a period of REM sleep approximately every 90 minutes. It is during this time that we typically dream. These periods are initially very brief – only around 10 minutes. But as the night progresses, these periods become increasingly longer - often stretching to over 45 minutes at a time. Waking up in the midst of dreaming dramatically increases your ability to remember the details of the dream. Therefore, try setting an alarm clock to 4½, 6, or 7½ hours after you normally fall asleep. This should awaken you directly from a dream.
The most important part of improving your dream recall is keeping a dream journal (or a dream diary). Virtually any medium will do; an office notebook, artist’s sketchpad, an online journal, a sheet of paper, or even a Dictaphone — whatever is easiest for you. Here are some guidelines for keeping your journal:
  • Write all your dreams and only your dreams
    • Write down everything you can possibly remember about the dream. Phrases, colors, feelings...everything. Record them as soon as you wake up.
    • Sketch pictures into your notebook to help you remember symbols, places, faces, and other visual dream elements.
    • If you wake in the night and have trouble waking up enough to record a dream you can use the mnemonic technique recommended in Harry Lorayne and Jerry Lucas's "The Memory Book" of changing something in your room, for example, knocking something onto the floor, and associating that with an image from your dream. On waking the displaced object should trigger your memory of the image and so make it easier for you to remember the dream.
  • Ritualise your diary
    • Using a dedicated pen in a special color helps to make keeping your journal more of a ritual.
    • You might want to copy out rough notes into a neater dream diary later on in the day. This helps ingrain the dream in your mind.
  • Recall as much as you can while still lying in bed
    • Go to bed early to ensure that you wake a while before you start your day. In this free time, mull over any dreams you had and do a reality check.
    • You may want to keep your eyes closed for as long as possible, particularly if you wake up near the sunrise. Try to use a notebook which holds a pen and scribble down whatever you can with your eyes still closed.
    • Stay in the same position and run your dreams over in your head a few times before arising from bed. After you have remembered your dream, move to a different position (with your eyes still closed) that you normally sleep in, then recall your dream. The position that you are in may help your brain remember what dream you had while sleeping in that position.
    • If you are still unable to remember anything, allow your mind to wander through events of yesterday or through any issues you have been thinking about. These may help to trigger details of your dreams..
    • If you share a bed with a partner, make a habit of exchanging dreams upon waking before talking about anything else.
  • Be prepared to record dreams throughout the day
    • Keep a small dream diary notebook with you all the time. It is quite easy to remember a dream in the day and then forget it by the time you get home.
    • Even if you only get a fleeting feeling of some dream during the day, note down as much as you can remember about the dream and what triggered the memory.
    • Think about your dream or dreams throughout the day, and ask yourself “What did I dream?” several times. Often, you only get a good answer to this an hour after you woke up.
  • You can try to remember your dream by “back-tracking” — start from the moment when you wake up, and try to remember what you were doing before that. You may even be able to reconstruct your dream to the beginning.
  • If you find that many of your dreams are about certain items, such as cars and painting, then, if you cannot remember your dream in the morning, think about whether it contained your specific dream signs, in this case, cars and painting. You can even make a “dream lexicon” — a piece of paper with common dream items written on it, so you can read it every time you wake up.
Also, use the autosuggestion technique to improve your dream recall (see the full description of the autosuggestion technique in the next chapter).
Once you have a lot of dreams in your diary, you can start looking through it for dream signs. Some dream signs are commonly experienced by many people. These include things like flying, being chased, chasing something, or being in an old house. However, a number of signs will be unique to you. These unique signs may involve meeting with significant people (from your life), being at your job, or talking with passed away relatives.
Stay alert to any of your dream signs appearing within in real life. And when they happen, always perform a reality check to determine if you are dreaming.
I sometimes remember more dreams than the time I was asleep could allow. How is this possible?
You may have had several dream scenes within a single dream period or some memories could be from past nights.
It is also possible that dream time doesn't strictly correspond to real time. Days may pass in a dream during a single night's sleep. Dreams which seem to last for hours while you have them have sometimes been found to actually have a duration of only a few minutes. There have been accounts of people having lucid dreams lasting years: Robert Monroe reported having a lucid dream that lasted a hundred years. [2]
You might also be having a memory that was not an actual dream, but rather a waking memory mistakenly related with dream memories instead of being properly related with waking memories. Thus, these memories might not be dreams from the past, but rather ongoing subconscious experiences.
In what order should I write my dreams?
It is usually very hard to tell if the dreams you dreamt happened in the order you recalled them. Generally they are written in the order remembered, though others may prefer to write them in a completely random order. Find what works for you. If you dream that you told somebody about a previous dream that happened the same night, then that previous dream probably came before the other one (though the “previous dream” could have been a false memory). The important thing is to write the dream down. Later, if you can recall the order of the dreams, just go back into your diary and rearrange them.
Lightened Dream - a free journal designed for lucid dreamers.
Threads about dream recall at ld4all.com
Articles about dream recall at The Lucidity Institute: Importance of Keeping a Dream Journal July 2001April 2002Latest
Articles about dream recall at Dream Views: Dream Recall, Dream Recall tutorial by "wasup"

Induction Techniques

This page describes a number of lucid dream induction techniques. It is recommended that you be able to recallat least one dream per night in order to maximize the effectiveness of these methods.

Preliminary Knowledge

Certain elements are common to many of the lucidity-inducing techniques discussed later in this chapter. To better understand these techniques, these common components will be discussed first.

Sleep Interruption

An element shared by many of the techniques is sleep interruption. Sleep interruption is the process of purposefully awakening during your normal sleep period and falling asleep a short time later (10–60 minutes). This can be easily done by using a relatively quiet alarm clock to bring you to consciousness without fully waking you. If you find yourself resetting the clock in your sleep, it can be placed on the other side of the room, forcing you to get out of bed to turn it off. Other biorhythm-based options involve drinking lots of fluid (particularly water or tea, a known diuretic) prior to sleep, forcing one to get up to urinate.
Sleep interruption is a natural part of the MILD technique (described below) which trains you to arise immediately after your dreams end.

Sleep Continuity

If you have trouble initially falling asleep, avoid drinking water for about an hour before going to bed. Otherwise, you may find yourself running to the bathroom, disrupting any attempts at lucidity. Also, try to avoid caffeine and sugar before bed. However, depending on your sensitivity, caffeine may only stimulate your mind as opposed to your body. This extra grip on consciousness could be helpful in inducing lucid dreams. Exercising during the day is an excellent way of preparing your body for sleep. However, be sure to not exercise inside the three hours before bedtime, as your body will be stimulated for a short time afterwards. The morning or afternoon is the best time for this.
If you still have difficulty getting to sleep, try reading about lucid dreaming just before going to sleep. Your subconscious will likely absorb this information, increasing your chances of experiencing a lucid dream. If you do decide to read before going to sleep, keep a lamp next to your bed as physically getting up to turn off the lights may reawaken your body.

Reality checks

A reality check is a test you can perform to see if you're dreaming or awake. It might seem odd to test reality when you are sure that you're awake, but making a habit out of one or more of these reality checks will hugely increase your chances of having a lucid dream. If, say, you hold your nose and try to breathe in through it several times throughout the day then you're very likely to dream about doing it. And when you dream about performing a reality check, then of course the results should come out differently, in this case you'll find that you are somehow breathing in through your closed nostrils. You'll know that you're dreaming, and be able to take lucid control!
So here are some reality checks. You should be familiar with the entire list even if you only use a few.
ReliabilitySpeedDiscreetnessOverallFalse positivesFalse negatives
BreathingCan you breathe with your fingers tightly sealing your nose and your mouth shut?5534.33-Very Rare
JumpingWhen you jump, do you float back down?5513.67-Rare
ReadingDo sentences change when you read them? Read, turn away and repeat it to yourself, and then turn back and read it again. Do this twice.5444.33-Rare
VisionDo you have perfect vision? This only works for people who have at least slightly blurry vision in the waking world. Alternatively, if you have perfect vision in the waking world, you may have blurred vision in the dream world.4554.67-Common
HandsDo your hands have a strange color, too many fingers (sometimes they disappear and reappear when you try to count them!) or other abnormalities? Can you push your finger through your other hand?4554.67-Occasional
TimeDoes your watch or clock tell a reasonable time? Are you even able to read the time off it? Sometimes clocks have the wrong number of hands or have strange symbols. Try reading the time twice, like the Reading check above. Note: Digital clocks often work better for this reality check.4544.33-Occasional
PowersAre you able to fly (just visualize it), unlock doors, or use other magical powers? Try to change the shape of your body, or walk through a wall, window, or mirror.4534-Common
Light switchesDoes a light switch work?4312.67OccasionalOccasional
MirrorsDo you look normal in a mirror?3333-Occasional
NoseCan you see your nose with one eye closed?2554-Rare
MemoryAre you able to remember how you got here, why you are here and what happened an hour ago?2353.33RareCommon
IdentityDo you have the same gender, age, job, relationships and responsibilities as usual?2353.33-Occasional
Choose a few reality checks which you will do regularly. Take them seriously, do not assume you are awake (even when you know you are). If you practice performing these checks very thoroughly while awake, then you're more likely to perform them thoroughly while dreaming. You should always carry out more than one reality check. If you find that it is not a dream, look around you and think of what would be different if it were a dream. If you do this it will make it more likely that you will do a reality check in a dream.
Apart from doing reality checks throughout the day, you also need to do a reality check immediately after you wake up. This helps you become lucid in false awakenings, when you dream that you have woken up but in fact are still dozing. Using a digital alarm clock or mobile phone display to do a Reading check, every single time you wake up, is a quick and reliable way to catch false awakenings.
If you have trouble bringing reality checks into your dreams then before going to bed imagine yourself in a dream, noticing odd details and doing a reality check. Then do a reality check in real life. If you do this a few times before bed you will find that you will do it more often in dreams.
If you are in a situation where you cannot do a reality check, such as at a public speaking, try to do one as soon as possible. You can do some reality checks very discreetly, such as looking at some text on a sign. If you start to say “well, I can't do a reality check now” you should not be surprised when you make this mistake in a dream!
Which reality checks are best?
When selecting reality checks, the most important properties of a reality check are reliability, speed, and discreetness.
  • The reliability of each reality check is how likely you are to recognize the dream-sign's results as showing that you are dreaming once you do them in a dream. It changes for each person but some reality checks are overall more accurate than others. The figures in the table above are rough only and differ for each person.
  • It is important for a reality check to be fast. It wastes dream time if you have to search around for a book or (perhaps worse) a mirror. Plus, it could also give your subconsciousness more time to produce real-life results, especially if you believe that the check will give real-life results.
  • Third, a reality check should be discreet; that is, it should not draw too much attention to you when you do it in the waking world. Suddenly jumping in the air or trying to walk through a wall as a reality check could cause much embarrassment!
  • Fourth, a reality check should not have "false positives". These occur when the reality check shows you are dreaming in real life. When you get a dream result, do another reality check to be sure!
  • A final important note is whether or not a reality check should have "false negatives". These occur when a reality check shows you are in real life when you are actually dreaming. If you think you may be dreaming, keep doing tests until you prove yourself right!
On the table above, these are scored out of 5.
I have trouble remembering to do reality checks throughout the day. What reminders can I use?
You are lucky to have an interesting day and forget about lucid dreaming! You can tag your mind to remember dreaming when you think of certain things, like your friend or your homework. It isn't advisable to explicitly write “reality check” or “lucid” on your hand, as this could create an over dependence on this reminder, which may not exist in a dream. However, you might want to just draw a dot or small circle on your hand. This should be enough to remind you to do a reality check.
Try putting a little label on your clock, mobile phone, or watch, reminding yourself to do a reality check. (Some weird colors will make it more noticeable and it will take longer for you to get used to it and ignore it.) If you check these regularly during the course of your waking day, you will be doing lots of reality checks.
A simple coffee mug with a reminder such as "Are you dreaming?" printed on it or random alarms can also serve well, but try not to become too dependent on them. You can find examples of these at Byte Red and LD4All.
Another technique is to write down three things you do regularly in a day. Examples include hearing your name, going through a doorway, turning on a TV, beginning to read a book, or seeing a stranger. In the morning, choose three such events and intend to do a reality check whenever they happen in the following day.
I did a reality check in a dream but it said that I was not dreaming. What went wrong?
Some reality checks work perfectly for some people and awfully for others. These are mostly the light switches one and the hands one. If you find that the light switch works or that your hands are perfectly normal, you need to change to a different technique.
I did a reality check in a dream but I did not quite realize I was dreaming. What went wrong?
An example of this is looking into a mirror and seeing some huge boils or a gray mist on your reflection and not realizing that you are dreaming. This is rare if you actually intended to look into the mirror as a reality check. You need to be more careful when doing your reality checks in real life or pick more reliable reality checks which show more obviously that you are dreaming. Also try to pick reality checks that are easy to do. For example, don't rely the Time Reality Check if you never wear a watch, and don't pick the Mirror Reality Check if you rarely look in the mirror during the day or you know that you won't find a mirror in your dream.
Another good remedy for this problem (and a good practice in general) is to perform two or three reality checks at a time. The Time Reality Check, for example, can be easily combined with attempting to push one hand through another. Or, for those with glasses, testing your ability to read text fits naturally with checking for "perfect eyesight w/o glasses".


Techniques

When you read through these techniques, remember that different techniques work for different people. There is no “best technique” and most techniques could be used to have 2–5 lucid dreams every night! You could have several lucid dreams in a night, but you will not know it unless you remember them!
However, you will probably want some advice as to which technique you should try first. Consider whether you want to use a method which starts from a dream or a method which starts from being awake.* If you master a technique which starts from being awake, you will eventually be able to have lucid dreams on demand when you sleep. For other techniques, you have to rely on your luck to give you lucid dreams after you have done your technique. Here are some advantages and disadvantages for specific techniques:
(Remember, it is essential to be able to recall at least one dream per night before attempting these techniques)
TechniqueSummaryAdvantagesDisadvantagesBest for...Rating
WBTB
(Wake-Back-To-Bed)
Wake after some sleep and then return to bed.
  • Simple
  • Can be very reliable, especially when used with other techniques
  • Disrupts sleep cycle
People who want to strengthen other techniques, or who wake up in the middle of the night anyway.Green
Auto-suggestionLet yourself genuinely believe that you'll become lucid—without intending to become lucid—so that you really will.
  • Simple
  • Less effective than some other techniques (such as MILD)
People who are susceptible to hypnosis or practice meditation.Green
MILD
(Mnemonic Induction of Lucid Dreams)
Fall asleep while focused on your intention to remember that you are dreaming.
  • Simple
  • Can be boring
People with a good prospective memory (remembrance of future intentions).Green
WILD
(Wake-Initiation of Lucid Dreams)
Keep your consciousness while falling asleep and go straight into a dream.
  • Lets you truly induce lucid dreams at will
  • Can cause frightening experiences
  • Can take long to master
People who want to reliably have lucid dreams.Green
VILD
(Visual Induction of Lucid Dreams)
By repetitive visualisation, incubate a dream in which you do a reality check.
  • Also lets you induce lucid dreams at will
  • Works extremely well for some people...
  • ...but not very well for others
  • Visualizing can keep you awake
People who have good visualization skills.Green/ yellow
CAT
(Cycle Adjustment Technique)
Adjust your sleep cycle to encourage awareness during the latter part of your sleep.
  • Requires relatively little effort other than adjusting your sleep cycle
  • Is very effective
  • Requires you to wake up early on some days
  • You are only likely to get a lucid dream on every other day (though this could easily be more frequently than with other techniques)
People who have a very regular sleep cycle.Green/ yellow
* The usual acronyms in forums for this are DILD (Dream-Initiated Lucid Dream) and WILD (Wake-Initiated Lucid Dream). All the techniques that induce WILDs are described under WILD on this page.

WBTB

Rated green. This technique has been successful in scientific research and/or is part of a commercial book about lucid dreaming.
WBTB stands for “Wake-Back-To-Bed”.
Wake yourself up after 4 to 6 hours of sleep, get out of bed and stay up for anywhere between a few minutes to an hour before going back to bed. It is preferable that you do something related to lucid dreaming during this time (such as reading about lucid dreaming), but it is not required. This is best combined with other techniques; many people have amazing results with a MILD/WBTB combination. The WBTB technique significantly increases your chances of a lucid dream, and using MILD (see below) in conjunction increases your success rate if you are planning to sleep an hour or more after your WBTB session. However, you might need plenty of sleep time and therefore you may only be able to use it on weekends.
If you are sleeping too deeply to become lucid, then you can modify this technique. Try returning to sleep somewhere different than where you usually sleep, e.g. on a couch, a different bed, or even on the floor. If you are unable to do this, try changing the way you sleep, e.g. try sleeping with a lighter blanket or reversing the orientation of your body while in the bed (that is, swapping head and feet). Do this in order to teach your body that these different surroundings mean you want to have a more conscious sleep rather than a deeper sleep. In the beginning, different surroundings will also make you more alert, which can heighten your level of consciousness during sleep.
I am sometimes awake for very short times, but cannot pull myself together enough to get up and out of bed. What can I do?
Put a bright piece of paper on the wall or ceiling so that you will see it when you wake up. Other stimuli could be a hot water bottle, a light turned on under your bed, or an alarm clock. A good technique is to place an alarm clock out of arm's reach so that you are compelled to physically get up from bed and turn it off. If this is still insufficient to restore consciousness, try making a note of your intentions to remain awake and place the note on your alarm clock. After you get a lucid dream with this method, you'll find it easier and easier to get out of bed because you'll have more motivation.
Threads about the WBTB technique at ld4all.com: The BIG WBTB topic

Auto-suggestion

Rated green. This technique has been successful in scientific research and/or is part of a commercial book about lucid dreaming.
This technique describes how to use auto-suggestion to have lucid dreams. It can be especially effective for people who are highly susceptible to hypnosis or understand meditation, but for most people, MILD will probably be more effective.
As you are falling asleep, suggest to yourself that you will have a lucid dream either that night or in the near future. You can use a mantra (such as “I will recognize that I'm dreaming”) if you want, but make sure you don't try too hard to get a lucid dream. Instead of putting intentional effort into the suggestion, try to genuinely expect to have a lucid dream. Let yourself think expectantly about the lucid dream you are about to have, but be patient if you don't get one right away.
You may also use auto-suggestion to improve dream recall. Just use the technique as described above, but instead of suggesting that you'll have a lucid dream, suggest that you'll remember your dreams when you wake up. You could also use a mantra with this, such as “When I wake up, I will remember what I dreamt”. Just be careful not to put too much intentional effort into the mantra — try to genuinely expect to remember your dreams instead.

MILD

Rated green. This technique has been detailed in Exploring the World of Lucid Dreaming by Stephen LaBerge.
MILD stands for “Mnemonic Induction of Lucid Dreams", or sometimes, “Mnemonically Induced Lucid Dream". The MILD technique was developed by Stephen LaBerge, and is described fully in his book Exploring the World of Lucid Dreaming.
With the MILD technique, as you are falling asleep, you concentrate on your intention to remember to recognize that you are dreaming. Repeat a short mantra in your head, such as “Next time I'm dreaming, I will remember I'm dreaming”. Think about what this means (i.e., that you want to remember that you are dreaming—in the same way you might go to a grocery store and suddenly remember that you need bread), and imagine that you are back in a dream you've had recently, but this time you recognize that you are dreaming. For example, if you recently dreamed of flying, imagine realizing that it is a dream because you are flying. Keep repeating and visualizing the mantra until you are sure that your intention is set in your mind or you fall asleep. If you stop repeating and visualizing the mantra, then still try to make sure the last thing in your mind before falling asleep is your intention to remember to recognize that you are dreaming.
In general, the MILD technique can be practiced when you first go to bed at night, or after you have awakened from a dream during the night. If you practice the MILD technique after you have awakened from a dream, you should first run through the dream to ensure that you remember it. Some people find it helpful to jot down a few notes about their dream in their dream journal.
Once you have committed the dream to memory, go back to sleep and follow the steps above. But this time, visualize the dream you just had. Move through the dream in your mind until you encounter a dream-sign you originally missed. Now, instead of missing the dream-sign, imagine yourself recognizing it and becoming “lucid”.
Repeat this until you have fallen asleep. You will re-enter the dream, and you will recognize the dream-sign and finally, become lucid.
Threads about the MILD technique at ld4all.com: The BIG MILD topic III | MILD at Midnight? | MILD Mantras
archive.org threads about the MILD technique from www.dreamviews.com (offline): Mnemonic Induction of Lucid Dreams (MILD) | Getting more help with MILD from your subconscious

WILD

Rated green. This technique has been successful in scientific research and/or is part of a commercial book about lucid dreaming.
WILD stands for “Wake-Initiated Lucid Dream”, or “Wake-Initiation of Lucid Dreams” to refer to any technique that involves falling asleep consciously. These techniques are similar to self-hypnosis. Some people believe that WILDs are not actual dreams, but are instead astral projection. Various detailed resources are available under that moniker.
For most people, they are far easier to induce in the early morning after waking up or in afternoon naps, as the sleep cycle will continue with a REM period. Once you are experienced with inducing WILDs, you can try to induce them at other times.
For WILDs to occur, it is best for your body to be completely relaxed. When you go back to bed, lie down comfortably. Now tense and relax your body, starting from your shoulders and working downwards, then back up to the face. This (or similar relaxation, meditation, or trance techniques) should make your body feel slightly heavy and relaxed.
There are many different ways to induce WILDs, but they all involve simultaneously attempting to keep the mind aware while attempting to have the body fall asleep. A few techniques are detailed below.
If you pay attention to your physical body while using these techniques, then you will likely enter sleep paralysis (which usually happens after you are already asleep) without losing conscious awareness of your body. You will get a tingling and buzzing sensation (this might be unpleasant). These sensations might be so strong that you feel that you will die (e.g., you might feel a choking sensation), but don't worry, this is perfectly safe! In fact, this process happens to you every time you sleep, you are just not conscious during it. Sometimes you can simply wait until you fall asleep straight into a lucid dream. However, if you do not fall asleep, and you become completely paralyzed (with the exception of your eyes), do not try to move. Imagine your dream hand (or spirit hand if you prefer) going up and leaving your physical hand behind. Now you should have two separate bodies, a dream one and a real one. Control your dream body only — if you control your real one, you will wake up. Now you can try to roll out of bed into your dream world (alternatively, you can get up and walk through a mirror, or sink into your bed). There is a possibility that after waking up from a dream that you initiated using this technique, you may still be paralyzed. If this phenomenon occurs, it may be accompanied by hallucinations. For example, you may wake up from a lucid dream that you started using one of the WILD techniques, and you will still be paralyzed, this is a state of Sleep paralysis.
If you have the experience then you have been given an example of what your mind can do, even without your direction. Before the phenomena was understood, as Sleep paralysis also occurs outside of Lucid Dream experiments it had been given a general negative outlook, while the experience is truly unique (partial awareness, unable to move, and multi-sense hallucinations) it is often linked to cultural fears, nightmares and other night terrors, Americans call it Old Hag Japanese people call it kanashibari, Korean people call it kawi nullida (being pressed by a pair of scissors), Turkish people call it karabasan and in old French it was called Cauquemare, which was later transformed into the term cauchemar. In any case as soon as you rationalize what is happening you should lose any fear by the temporary loss of muscular control and contextualize any hallucination.

Chakra Technique

Rated green/yellow. There have been anecdotes from a few people of this working on the DreamViews forums.
Using Chakra ("third eye") meditation is one way to achieve WILDs. Basically, one has to focus solely on his third eye and breathing to achieve a lucid dream. This is a technique over 5000 years old, taught to Parvati by Shiva.[1] He is quoted as saying:
With intangible breath in center of forehead, as this reaches heart at the moment of sleep, have direction over dreams and over death itself.[1]

Eyelid Patterns

Rated yellow. There have been some anecdotes from at least one person of this technique working, although there is no scientific research proving it.
This has been found to be very effective in many cases. However, it may lead to strange after effects, such as up to 15 dreams in one night, but otherwise, nothing harmful. This technique is as follows: When you go to sleep, ensure the room is completely dark. Then, with eyes closed, try to focus on the little dots that should appear to be moving on your eyelids. You will find that you can change their color at will. Continue focusing on these dots; make them dance around and form patterns and change colors, and eventually you should enter a Lucid Dream. This may take a little practice, but is usually very effective for summoning Lucid Dreams at will. Works better in conjunction with WBTB and other techniques mentioned above, but is still extraordinarily effective on its own.

Hypnagogic Imagery

Rated green. This technique has been successful with a large amount of people, in scientific research, and/or is part of a commercial book about lucid dreaming.
Stimulate your thinking patterns by constantly switching your attention. After doing this long enough, the images and sounds should begin to take a momentum on their own (this is called hypnagogic imagery), and may they get very strange and illogical. You should enter a dream at this point and quickly become lucid. Otherwise, you will eventually realize you have entered sleep paralysis consciously (see above). Because hypnagogic sleep paralysis involves full consciousness, dreaming can sometimes be frighteningly real. There is often a feeling of being flipped upside down, spun, or being tugged upon by an outside force. Hypnagogic hallucinations may also include strange auditory hallucinations, dark beings and flying. It is possible to observe waking reality while in a hypnagogic state, but this is limited to the sensations of your physical body. Most hypnagogic sleep paralysis states occur when sleeping face up. There is evidence that the tendency toward experiencing Hypnagogic sleep paralysis may be hereditary.

Counting

Rated green. This technique has been successful with a large amount of people, in scientific research, and/or is part of a commercial book about lucid dreaming.
Another technique is to count up to 100 in your head, optionally adding (for example) an “I'm dreaming” between each number. Alternatively, you can imagine stepping down stairs and reading each floor number, from 100 to 0. Try to make this image as vivid as possible — include not only what you see, but also what you hear, feel (touch the banister), and smell. At some point this image should continue into a dream or you will begin to get sleep paralysis as described above. It is easy to lose count, especially with counting up to 100 with an 'I'm dreaming' with each number. But stay focused: you are not going to sleep; your body is, and you must concentrate fully.

Sound Technique

Rated yellow. There have been some anecdotes from at least one person of this technique working, although there is no scientific research proving it. [Important advice regarding this, may be unsafe, just do one of the other methods instead. See discussion page under Facts to know about Tinnitus]
This method is for people, who can hear the "tinnitus". The idea is pretty much the same as the other WILD methods, which is to remain conscious while entering the dream state. In order to use this method, you must sleep in a perfectly quiet place. You need to hear the inner buzzing sound inside your ears. Lay your body down and relax as much as possible while trying to hear the sound. If you are too tired, you will fall asleep too fast and it will be difficult to remain conscious - it this case you should combine it with WBTB. By time you realize that the buzzing sound will increase in intensity. This might frighten newcomers, but be assured - nothing bad is going to happen. No, you will not be deaf when you wake up, it’s perfectly safe! *It is just an effect caused by your brain is trying to change mode, from listening to the ambient sound, to listening to the sound of dreamland, which is not real sound but just electrical charge inputed to the part of the brain to create a sensation of hearing. By that time, you will enter the hypnagogic state. All you need to do is concentrate, do not be afraid or think of anything, just be still, and in time your dream body will float, separating from your physical body, and there you go, you arrive in the dreamworld.
Note: These sounds can be heard when you concentrate, even throughout the day - when you pay attention to them, but they shouldn't be heard much aloud if you are not in silence and concentrating on it - *as author said. The formula to hear it is quite simple: come into complete silence close your eyes and listen: is there only absolute silence or is there - something else? some...? do not create some sound just concentrate - :-) The best thing on this tech is - you can do it when you want.

Facts to know about Tinnitus

Tinnitus is a condition termed for a hissing and whistling sound that one hears in his/her ears. It's a medical term for ringing in the ears. Several reasons lead to this irritating condition and the most common cause is the damage to the nerves located inside the ear. However, there are some other factors as well such as earwax buildup, exposure to loud noises, ear infections and certain medications. Remember, the first step in finding a natural care is to determine the actual cause of tinnitus. Some Facts about Tinnitus.
The foremost thing to remember is that ringing in the ears is a symptom and not a disease. It's normal to a certain extent, however, the condition could be an indicator of a more serious condition. It's often related with hearing loss that is caused by aging. It can be a major nuisance when the ringing becomes very loud. The condition cannot be cured permanently but certainly can be eased.
Some Causes of Tinnitus
As mentioned above, ringing in the ear has some related causes and the most common out of them are damage of the cochlea due to aging (known as presbycusis), infection of the ear, exposure to loud noises and eardrum rupture. Amazingly, it has also been observed that excess ear wax buildup can also lead to this condition. Also, then there's the overuse of aspirin. Though, it's a very efficient pain reliever, its ototoxic properties (resulting into the damage to the ear) can result in tinnitus and worsen the condition in those that already have this ailment.
Tinnitus can also be developed by the usage of antibiotics, particularly amino glycoside antibiotics (a powerful form of infection fighting drug) and quinine. Also, many studies have proven the relationship between tinnitus and stress. When the brain is under stress, it has a tendency to read ordinary as well as daily sounds as fearful. After this, the tinnitus develops or becomes worse. Thus, it's very important and critical to manage stress. And if that's not enough, there are other causes for tinnitus that are not that common but are quite serious: Some of them are:
  • A jaw misalignment disorder known as Temporo-Mandibular Joint (TMJ) Syndrome
  • Meniere's disorder which is a disorder with recurring episodes of vertigo
  • Head and neck injuries (resulting in tinnitus in one ear)
  • A benign tumor known as acoustic neuroma which develops on the cranial nerve that runs from the brain to the inner ear
Treating Tinnitus
Putting in some hours with a therapist can really be beneficial and in several situations it's necessary to mental success even after the condition is alleviated. It's not easy to deal with anxiety and depression and knowing how to ignore the problem appropriately rather than indulging in it can be the best solution. It's also suggested to see a psychiatrist or psychologist who are experts with the patient suffering from the condition. This can be one of the cures for tinnitus relief and getting control over your mind can build up tolerance towards this condition which can also benefit you in dealing with other problems as well.
Masking the noise in your head can also provide you with a solution when you're trying to sleep or get rid of heavy waves of noise being produced. As tinnitus can appear loud in a silent room, leaving it on radio static can let you proper sleep. Remember, alleviating your tinnitus is only the cure for ringing in the ear as the condition can only be minimized and not completely cured.

Slight Physical Discomfort

Rated yellow. There have been some anecdotes from at least one person of this technique working, although there is no scientific research proving it.
For the purpose of helping to retain your conscious awareness, slight physical discomfort is useful while performing any WILD technique. This prevents you from just drifting off to sleep. If you are lying down on your bed to do WILD and you are totally comfortable then your chances of going to sleep instead of remaining conscious are very high. The WILD technique relies on a form of deep trance induction, and many people who induce trances for other reasons rely on slight physical discomfort — for example the lotus position, or sitting in a hard-backed chair. Depending on your own preferences and your requirements of discomfort for success, you could choose from the following methods, arranged in ascending order of discomfort:
  1. Stacking pillows so that you can sit up in bed — the discomfort is caused by not being in a normal sleeping position.
  2. Lying down on a hard floor.
  3. Lifting your forearm vertically upwards, with the rest of your arm resting on the bed.
  4. Sitting in a hard chair.

Incubating Dreams

Rated green. This technique has been successful in scientific research and/or is part of a commercial book about dreaming.
To incubate a dream about a specific topic, you should first think of a phrase that summarizes that topic (e.g., “I want to go to Atlantis.”). It may help to write the phrase down. If there is something you want to do in the dream, think of a phrase to summarize that too (e.g., “I want to watch Atlantis sink into the ocean.”). If you want to become lucid in the dream, then you should probably write something like “When I dream of [the topic], I will remember that I'm dreaming.” beneath your topic phrase. Immediately go to sleep and focus on your topic phrase. Visualize yourself dreaming about the topic and (if you want to become lucid) realizing that you are dreaming. If there is something specific you want to do in the dream, visualize yourself doing it once you become lucid (not very likely to work if you don't become lucid in the dream). Think about your phrase and topic (and intention to become lucid) as you fall asleep. Make sure that the last thing in your mind before falling asleep is your intention to (lucidly) dream about the topic you want to dream about. You might want to wake yourself up when the dream starts to fade so that you remember more of the dream; you can do this by ignoring your perception of the dream environment — the opposite of dream stabilization techniques (just make sure you do a reality check when you wake up to make sure you are really awake).

Chaining Dreams

Rated green. This technique has been successful in scientific research and/or is part of a commercial book about dreaming.
Dream-chaining or “chaining dreams” is a method to re-enter your dream after you've woken up. It can work for lucid and non-lucid dreams, but you will probably want to enter your dream lucidly.
Once you wake up from a dream (if you don't think you were dreaming before you woke up, it may not work well) you should stay still and keep your eyes closed. Small movements are okay, but the less movement, sensory stimulation, and less time awake, the better. Ideally, it should feel less like you've woken up, and more like you've taken a 30 second break from dreaming. Once you are prepared to go back to sleep, close your eyes and either visualize yourself back in your dream, or use the “spinning technique” given in the next chapter to imagine yourself spinning back “into” your dream. Spinning is a little faster than visualization. Be sure to maintain the fact that you are dreaming (unless you don't want to be lucid), or you may lose your lucidity while falling asleep. Once in the dream, stimulate your senses as early as possible (see the next chapter).

VILD

Rated green/yellow. There have been anecdotes from several people of this working on the ld4all.com forums.
VILD stands for “Visual Induction of Lucid Dreams”, or sometimes, “Visually Incubated Lucid Dream”. This technique has been perfected by Peter Harrison, known as Pedro on the forums at ld4all.com. You may wish to read the main thread about the technique. The version described here has been adapted slightly.
First, make sure you are relaxed. You can use the relaxing technique mentioned in the description of the WILD technique. You can also imagine your brain emptying out and becoming sleepier. If you have a hard time falling asleep quickly, it should help to read a book (preferably about lucid dreaming) for a while before you go to sleep, until you feel very sleepy.
Now, you need to visualize a dream which you had prepared earlier. Here is an example of a prepared dream:
I am in a red room with one door. A friend next to me asks me to show them what a reality check is. I do my reality checks (which show that I am dreaming), tell them that I am dreaming, and head towards the door.
Make sure you know exactly what the dream would be like, such as which friend, the exact words they say, and which reality checks you do. Reality checks that require no props, such as books or clocks, are recommended. Visualize this dream slowly three times, to make sure that you know every detail. Then, start going full-on and visualize the dream over and over. You should visualize the dream as though you are looking through your own eyes, not from a third-person perspective. If you find your thoughts drifting, ignore them and continue to visualize the dream continuously. You will need patience for this — don't just give up if you think it won't work.
When you actually dream this, you will not notice the difference — until you do your reality checks! Continue with the dream as you incubated it (e.g., remember to thank your friend!) before continuing through the door.
I tried to visualize the dream until I fell asleep, but I just stayed awake. What went wrong?
If visualizing keeps you awake, the VILD technique is not the technique for you! You should use a different technique.
Threads about VILD at ld4all.com: I can LD at will!!!! IIIIII | VILD...Visually Incubated Lucid Dream
Topics about VILD at The Lucidity Institute: The VILD Technique
There is an appendix on VILD.

LILD

Rated yellow. There have been some anecdotes from at least one person of this technique working, although there is no scientific research proving it.
LILD stands for “Lucid Induction of Lucid Dreams”, or sometimes, “Lucidly Induced Lucid Dream”.
To use this technique, you need to have a lucid dream in the first place, but it can help you to get more later. The idea is to do something in your dream that will help you to become lucid the next time you are dreaming. For example, you could ask a dream character for help — ask them to meet you the next night and tell you that you are dreaming. If it works out the way it should, then the next time you are dreaming, the dream character will walk up to you and tell you that you are dreaming, and so you'll (hopefully) become lucid. There are many variations on this technique; you could set up signs in your dreamworld that remind you to do a reality check or eat lucid pills instead! This technique is not likely to be very effective, but it can work; it relies on the chance that you'll subconsciously induce the reminder (i.e., the dream character or sign or whatever you used) during some later dream, and become lucid because of it.
Note that LILD is best used in conjunction with dream-signs and auto-suggested non-lucid dreams. The basic idea as explained above is to have something in your dream that triggers the transition from normal dream state to lucid dreaming. To simply tell a character to tell you that you are dreaming the next time you fall asleep is usually not enough. There is no guarantee that you will dream about that character and there is no guarantee that your subconscious will believe the character enough to make you snap into lucidity (make you realize that you are in fact dreaming).
Now as this technique suggests, you must have some previous alternate means of having a lucid dream. Whatever technique you employ to get into this initial lucid dream state is not really important, but you should try to remember to use this technique (LILD) once you do get into a lucid dream state. Thinking of this before falling asleep (MILD) sometimes helps and usually takes many lucid dreams before finally remembering. Once you are in a lucid dream, make up a dream-sign. It can be anything. It can be an object. It can be food or a drink (that doesn't taste like anything). It is usually best to pick something that isn't quite right. Something that on the surface would appear normal in the real world, but that upon closer inspection is not quite right. Food or drinks are good as they can have no taste or not be refreshing in a dream. But try and pick something that you dream about a lot so that there is a better chance of you dreaming about this dream-sign later on. Now pick something else that only appears or happens in your lucid dream. It can be anything. If there is nothing in your current lucid dream, create something really strange. Something that could never be confused with the real world. Now mentally associate the dream-sign (food) with this unusual item or event that could never happen in the real world. But at the same time, this unusual item or event should equate to "lucid dreaming". When you see the unusual item, it should only make you think of when you have a lucid dream as this should be the only time you encountered it. So we have a 3 item associative link. Do all of the above while in a lucid dream.
The next time you dream about your dream-sign, your subconscious will think of the unusual item or event. The unusual item or event will make you think of lucid dreaming. The two combined impossibilities (1. dream-sign that cannot exist in the real world 2. item or event that only appears in lucid dreams) will make your unconscious try to make a decision on all this. This will make your conscious mind come to the surface and hopefully you will come to the conclusion that you are dreaming. Many times, you will not want to deal with it because you are too tired (that is why you are sleeping, no?) and fall back into a normal dream state. This is why it can take a few tries. Eventually, your subconscious will start putting clear signs in your dreams like billboards that spell out "YOU ARE DREAMING". But once it triggers, it is quite the realization that an instant before, you had no real control over your actions and now you can do whatever you want. Another note... if it failed, you will usually know why. So next time, you can choose another dream-sign or slightly different technique or something more shocking. Once you get this working once, it is relatively easy to use over and over as the hard part just described is over with. Sometimes disassociative techniques are needed if used too much.
To sum up, this technique is a way to force a reality check while in a normal dream state where your subconscious has no choice but to come to the conclusion that you are in fact dreaming. Once your mind knows that you are dreaming, there will be no other conclusion than your conscious mind taking over. And this is what lucid dreaming is all about.

CAT

Rated green/yellow. There have been anecdotes from many different people of this technique working.
  1. For one week, go to bed at the same time each night and get up 90 minutes earlier than you usually do. Spend those 90 minutes doing reality checks every 2–5 minutes.
  2. Thereafter, on alternate days: follow the routine from step one, and set the intention to do your reality check routine at its regular time, while getting a full night sleep. This will cause the reality check conditioning to kick in during REM prime-time.
For detailed information on the Cycle Adjustment Technique, see the appendix on CAT.

Tibetan methods

Tibetan Buddhists practice what is known as Tibetan dream yoga. Probably the most time consuming way of inducing lucid dreams, it is also, according to the practitioners, the most rewarding. The basic practice is awareness. Awareness should be practiced while sleeping just as well as while being awake. Meditating on the question “who is aware?” might catapult you into a higher degree of awareness according to Buddhist beliefs. Keeping this level of awareness is another matter. The Tibetans have developed many yogic exercises and disciplines to be practiced. Maybe the most interesting difference between Tibetan dream yoga and modern western methods of lucid dream induction is the Tibetan claim of the possibility to be aware during deep sleep, not only in the REM periods of sleep. For the reader who is interested in these methods a good start is to begin to regard all experience as a dream. After all, from the countless multitude of matter and radiation reaching our senses the nervous system tunes in only to a small fraction of this chaos. For members of the phalanx that believes we, more or less, create our own reality in the above sense this practice should feel natural. In general though, it is recommended to gain instruction from a teacher in the flesh rather than from books (like this one!).
The Tibetan Methods are not "time consuming" if the goal is to go into deeper than Lucid states. From a Raja Yoga stand point, from a Daoist standpoint, and from a Tibetan Yoga standpoint the goal is not to "play" in Lucid Dreams, but to dispel the delusional nature of what we call "reality." Also, to heal and to develop super-learning. Now "super-learning" is a relative term, it depends on your culture, modernity (in terms of entrepreneurialism - in 3rd world, 2nd world, 1st world sense; "are you developing a better rickshaw or are you developing an engine that runs off of water, what is relevant?"), and on the "energy" you find most attractive: innovative, creative, joyous, blissful, love, power, wisdom, mirth. Are you Ambitious-Worldly or Ambitious-Spiritual? All these factors play into it.
These techniques are very easy to learn and are rooted in a deeper science than the WILD, VILD, LILD -- one that does not use auto-suggestion or forced recall. In conclusion, the Tibetan methods are advanced yogic techniques that only an accomplished practitioner can fully teach. If one does not have access to a Tibetan dream yogi, one should probably concentrate on techniques that are more mundane from a Western point of view.

Other techniques

Rated red. There have been no anecdotes found of these techniques working.
Many of these are combinations of other techniques with some addition or modification.
  • Inducing dream-signs - You can become lucid by trying to induce specific dream-signs to watch for during your dream. You can use auto-suggestion (see above) to associate a specific dream-sign with doing a reality check, or you can just get used to doing a reality check whenever you encounter the dream-sign while awake. Some dream-signs you can use:
    • Thirst - Avoid drinking for very long. Wake up later in the night and put salt on your tongue or eat chili to make you even thirstier. Fill a glass of fresh cold water and take it with you back to bed. Hopefully, you'll dream of getting something to drink. Don't use this technique if you have trouble falling asleep while thirsty.
    • False Awakening - Set your intention as you fall asleep to wake up in the middle of the night. If you are a heavy sleeper, you'll hopefully dream of waking up in the middle of the night. If you are a light sleeper, you are probably more likely to really wake up.
    • Bladder - Drink large amounts of water before going to sleep. You should dream of having to go to the bathroom. You may wet your bed! This technique should be used carefully, to avoid the possibility of water intoxication.
  • Conditioning - Strictly punish or reward yourself after a dream where you failed to realize you were dreaming or when you do have a lucid dream. This could increase motivation but not necessarily cause lucid dreams in itself. Cognitive psychology, however, states that this punishment/reward system is very counterproductive, because it ties our self-esteem to the outcome of the endeavor. The opposite of this system would be to see each attempt, including those that fail, as another step towards success.
  • Muscle Exhaustion - Lift slight weights with one's arms and legs for about fifteen minutes before one begins to fall asleep. One should not, however, lift anything that strains the muscles too much, for that stimulates the sympathetic nervous system and excites the body. The method should cause a release of tension in the muscles and tire them out. This combined with relaxation techniques and any of the -ILD's should produce a positive result.


Other methods

Food and drink

There are various foods and drinks that you can consume which seem to have some effect on sleeping and dreaming. Note that for most of these there is no explanation or scientific study of how they work, and some may simply be placebos.
Don't go overboard with the consumption of any of these, as overdosing could have nasty effects (well, milk should be safe unless you are allergic). Don't experiment without accumulating enough knowledge first. The authors in no way encourage the use of legal or illegal drugs.
  • The amino acid tryptophan, which can be found in warm milk amongst other sources, is a precursor for the hormone serotonin, and has been proven to help you fall asleep.
  • Vitamin B6 and others of the B group are important for neuronal functions.
  • Melatonin is a hormone with neuronal effects. It is produced by the pineal gland in darkness and is suppressed by blue light. Wearing blue-blocking sunglasses or avoiding bright light in general the hours before bedtime maximizes night-time melatonin secretion.
  • 5-HTP or L-5-HTP is a supplement that is related to serotonin, which some claim has induced lucid dreaming on approximately half the nights it is taken.
  • Caffeine is useful in WILD techniques, as it helps the mind stay focused and think vividly. Please notice that caffeine is an addictive substance and may have negative effects on your health.
  • An Amino Acid Blend made up of 2000mg L-aspartic acid, 4000mg L-glutamine, and 300mg L-theanine can substantially increase your odds of having a Lucid Dream.
  • Galantamine - acetylcholinesterase inhibitors extract from plants such as Lycoris radiata (Red Spider Lily) or from chemical synthesis. Works best when taken together with choline and/or alpha-GPC.
Some people who practice Lucid dream (LD) or Out of body experience (OBE) use Galantamine to increase their odds to achieve LD or OBE. By taking small amount of Galantamine (around 4 to 8 mg) after 5 to 6 hours of deep sleep and practice the induction technique such as meditation, MILD or WILD many people report more success with Galantamine.
There also report that taking Galantamine without proper induction technique will not lead to LD or OBE but will result in only a vivid dream instead. It should also be noted that due to a long half life Galantamine will stay in the body for a period of up to and over 48 hours, as such it is advisable to space out the use of Galantamine over a period of three days so that the body does not build a resistance to the drug ruining its effectiveness.
Some people report mixing Galantamine with other Nootropic can enhance the degree of lucidity but this is still controversial since some mixtures may work for some people, but lead to failure for others.
Plants:
For an in-depth guide to using supplements for lucid dreaming, see the book Advanced Lucid Dreaming - The Power of Supplements.

Drugs

Dissociatives and hallucinogens can be used to create a (more or less) lucid dream-like state, though whether or not these help with lucid dreaming is debatable. The authors do not recommend use of these substances for induction of lucid dreams, nor do they urge the breaking of any applicable laws.
Some dissociatives and hallucinogens are:
For more info, see Erowid Vaults

Gadgets

There are various gadgets you can use to become lucid easily. They generally detect when you are in the REM state and then provide a light and/or sound signal. This signal is supposed to be adjusted so that it doesn't wake you up but does enter your dream. The signal is then recognized as showing that you are dreaming, and you become lucid.
The most well-known device is the NovaDreamer from the Lucidity Institute. However, this product is no longer produced. Be sure to check for recommendations for devices from lucid dreaming forums.
A similar device is the DreamMaker. The DreamMaker works very similarly to the NovaDreamer but without the Dream Alarm feature, which worked to wake the dreamer in the middle of the REM state. This device comes with a mask, a circuit board with adjustable controls, the batteries needed to operate it, a short owner's manual, a lucid dreaming workbook, and the Stephen LaBerge book Exploring the World of Lucid Dreaming. The circuit board is supplied completely ready to use, but you have to insert the batteries and put the circuit board into the mask yourself.
An alternative is the Kvasar. The Kvasar costs about $20 in raw materials, but needs to be constructed by somebody skilled in electronics as it is not sold commercially. It can also be hard to operate.
Another do-it-yourself alternative to commercial dreaming masks is Nate True's Lucid Dream Mask, which does not bother with difficult-to-calibrate sensors and just uses a timer for flashing lights, and has (ostensibly) competitive results with all of the former gadgets.
The owners of Wellness Tools, who makes the DreamMaker, and Kvasar have not had friendly relations; see DreamViews.com.

Software

There are many programs for your computer that can assist with lucid dreaming. These can give out verbal cues while you sleep, or assist in doing your reality checks:
  • iLucid Dream for the iPhone. Dream journal, reality checks, induction techniques, binaural beats for deep sleep and much more!
  • Lightened Dream is available for Windows as freeware. It can be used as a dream journal and a dream-sign list. One of its more notable features is that you can have it play a voice or song each time you enter a REM sleep period.
  • DreamDoze A web application for Social Dream interpretation and dreams journal management
  • Gnaural is a multi-platform programmable binaural-beat generator. Gnaural is released as free software under the GNU General Public License. (For a browser based demo, see Gnaural Java))
  • Brainwave Generator is available for Windows. It works by playing binaural beats into your ears, changing your brainstate.
  • Reality Check is available for Windows. It works by appearing on your computer screen at random times to remind you to do a reality check.
  • SBaGen is available for Windows, MacOS X, and Linux. It works by playing binaural beats into your ears, changing your brainstate.
  • Neuro-Programmer is available for Windows. This is powerful software that creates binaural beats and can work in conjunction with special goggles to induce certain mental states.
  • LucidWeaver is available for mobile phones and PDA that support Java (J2ME). It includes a Dream alarm with sound cue which can be adjusted to a personal REM-sleep cycle for improving dream recall and lucidity training. Randomized reality tests can be set and it can be used as regular alarm clock.
  • Lucille 2.0 is an application to assist with doing reality checks.
  • You Are Dreaming
  • Daldom a cross platform audio lucid dream induction software.
  • Lucid Dreaming Assistant DOS software (no home page)
  • Unexplainable Store Lucid Dreaming Brainwave Entrainment MP3
  • Sleep Check Reminder for Android.
  • iLucid for iOS (iPod, iPhone, iPad).
  • Sleep As Android is an Android sleep tracking app. It has a feature where it can play a sound file (by default, a soft voice that says "You're dreaming..." and echoes out) when it detects that the user is in a deep sleep.
There is also a list of programs available at LD4all.com, under the “How” section.

Hypnosis

The techniques commonly referred to as hypnosis is based in a set of hypnotic suggestions are commonly composed of a series of instructions and ideas that may be delivered by a hypnotist in the presence of the subject, or they may be self-administered ("self-suggestion" or "autosuggestion"), even in a conscious state.
Hypnosis is not a science. In fact, it has in almost every aspect eluded scientific analysis, as it is extremely hard to generalize (each individual responds differently and at different levels) and the methodology is so diverse and based on yet to be completely understood mental/biological phenomena, most related with faith or the placebo effect. For the phenomena to work, whom in aggregate we define as hypnosis, the mind has to be able to turn the suggestions into reality. All hypnosis is ultimately self hypnosis. If you, for instance, take into consideration the problems that faith beliefs have caused to the human race, or even the problems in the field of psychology, you can appreciate the problem of scientifically studying hypnotic phenomena, as they are extremely open to individual interpretation and to one's ability to be open to suggestibility (self-induced or otherwise).
The Wikibook's work on Hypnosis will covers the subject in greater detail. It will also offer support material, or reference it, such as methods to induce, or reinforce specific mental states (or states of mind) and any attitudes and beliefs that impact the phenomena. Including information on techniques or procedures for hypnotic induction and hypnotic suggestion.

Forums

References

  1. Jump up to: ab112 Meditations from Shiva to Parvati. Internet Archive. Accessed on 2009-09-18.
  2. Jump up 5000 year old WILD technique. Very easy, and very effective.DreamViews forums. Accessed 2009-09-18.

Using

Dream stabilization

Once you are able to dream lucidly, you may find that it is difficult to stay in the dream; for example, you may wake instantly or the dream may start “fading” which is characterized by loss or degradation of any of the senses, especially vision. Alternatively, a new lucid dreamer could easily forget that they are in a dream, as a result of the shock of the sensation.
Don't worry if you wake immediately after becoming lucid. As you gain more experience of becoming lucid, it will come as less of a shock and you’ll be less likely to wake up. Make sure you do a reality check to be sure you’re not still dreaming. As you gain more experience, you will have an easier time identifying when and remembering that you are dreaming.
You can avoid more gradual fadings by stimulating your senses. This means listening for sounds, feeling around with your hands, and paying attention to what you see and smell. The idea here is to load your senses with stimulation from the dream so that your senses cannot shift to the real world. If you close your eyes, you are removing a great deal of sensory information and might wake up. Staring at a single point can cause effectively the same problem if you stop seeing everything else in your peripheral vision, or don't see enough movement. If you hear something loud in real life and are hearing nothing in the dream, your senses may shift to the real world, causing you to wake up.
Ideally you should be able to use the techniques below to stabilize your dream before it starts to fade (or “black out”). As always, prevention is better than treatment - and the more stable and vivid your dreams are, the more enjoyable they will be. However, if that doesn't work you may be able to use stabilization techniques to stop the fading; the spinning technique is probably the most effective in this case.
If you still can’t stabilize your dream, you may decide to try and wake up with the aim of remembering your dream as accurately as possible while its still fresh in your mind.

Hand Touching

Rub your hands together and concentrate on the rubbing. You should feel the friction and the heat of your hands. If you can concentrate on the feelings that this action generates, your dream is likely to stabilize and become more vivid and detailed. You can also keep one hand on your arm while exploring the dream for a constant sense of stimulation. This technique is most effective when used in conjunction with the “Slowing it down” technique, by staring at your hands while rubbing them together.

Spinning

You spin around in your dream much as you would if you suddenly want to feel dizzy in real life. The sensation of movement is the key here to stabilizing the dream. Many people report success with this technique, but it also tends to cause a complete change of your dream scene (see Changing the dream environment below). If the dream scene disappears completely (e.g., becomes black), it is necessary to visualize the dreamscape to return to the dream.

Slowing it down

Some people like to stabilize the dream by “stopping to smell the roses” and slowly staring at a dream object until it becomes clear. The dreamer would then look around elsewhere, noticing how detailed everything is, thereby stimulating the visual portion of the dream. However, others find this can cause their lucid dream to end. If you focus on one object for too long to the exclusion of everything else, you will likely wake up or lose the dream. It works best to pay attention to everything in your vision, including your peripheral vision, not just the center of the object you're staring at. If staring at a single object doesn't work for you, try to let your eyes wander around instead.

Touching your dream

If you feel that your dream is too abstract and fear that it might be fading, you can prevent this by grabbing hold of a solid object in your dream and focus on how real the sensation is. A good tip is to find something you know is stuck, for instance a table nailed to the ground, and pull it with all your muscular power (no supernatural powers!), and you should feel how solid it is. The idea is that you convince yourself that the dream is solid and real — through tactile stimulation — and nothing abstract.

Regaining waking memory or skills

This is also likely to enhance your degree of lucidity. Try to remember facts from your waking life, such as your phone number, address, etc., or do some simple math. Or, start reciting the lyrics to your favorite song. Or perhaps try some sports practice you know well — this all depends on which senses / methods of thought process you tend to rely on most in your waking life.

False awakening

A couple of the users on the ld4all.com forums have had success with creating a false awakening to stabilize a dream. If the above techniques are failing and you find your dream still fading, and you really want to continue your lucid dream, do the following:
  1. Expect to have a false awakening.
  2. When you think you wake up, perform a reality check.
You will either have a false awakening, reality check, and then end up with an even more vivid lucid dream, or will really wake up, perform a reality check, and realize that you just woke up (bad luck!).
The most important part of this is the reality check. This is what will continue your lucid dream. You should be performing reality checks when you wake up. If you plan to induce false awakenings in order to stabilize a dream, the reality check that you perform as you wake up is as important as the one that got you lucid, if not more.
Perform every check in the book until you are positively, absolutely, and completely sure that you aren’t dreaming. A series of 10 reality checks is more likely to produce dream results in a dream, especially if you are expecting dream results. This technique is for those who are desperate!
If you have had a good experience with this technique, please go to the talk page and post your experiences, as there have not been many anecdotes of it working yet.
If you didn’t do any of these, your best option is probably to try to wake up. That way, you will remember more of the dream.
The general rule of dream-stabilization is to stimulate the senses. If you listen for sounds, feel around with your hands, and pay attention to what you see and smell, you will stimulate your senses. The idea here is to load your senses with stimulation from the dream so that your senses cannot shift to the real world. If you close your eyes, you are removing a great deal of sensory information and might wake up. Staring at a single point can cause effectively the same problem if you stop seeing everything else in your peripheral vision, or don't see enough movement. If you hear something loud in real life and are hearing nothing in the dream, your senses may shift to the real world, causing you to wake up.

Recovering from lost visuals

There are a few things you can try to do if you lose your vision. Most of these are less likely to help prolong your dream than the above techniques.
You can also try these if you have just woken up and are lying in your bed. You may be able to return to your dream.

Autosuggestion

You can repeat over and over a phrase similar to “I can see my dream,” or otherwise enforce in your mind that you can see a dreamscape. (See Autosuggestion)

Visualising

You can visualise the scene as it would be if you could see it. You could take this as an opportunity to change the dreamscape by visualising a different environment from the previous one in the dream. This can be made easier by spinning as you visualize. (See Changing the dream environment below)

Altering the dream

Changing the dream environment

You can change the dreamscape by simply visualizing a different environment. Stephen LaBerge, author of Exploring the World of Lucid Dreaming, suggests closing your eyes, spinning around, and visualizing a new location. Alan Worsley, a famous lucid dreamer, describes another technique of summoning a television and remote to switched dreamscapes. By simply “changing the channel” on the remote, imagine your surroundings switching to your desired location, as though you were switching through various television programs.
In both of these methods, details are key. The more details you provide for your next dreamscape, the easier it will be to get there. For example, if you wanted go to the Superbowl in your dreams, you might simply state:
“I want to be at the Superbowl.”
But this statement could be improved by adding details:
"I want be in the endzone seats, drinking a Coke, and wearing my favorite player's jersey at the Super Bowl."

Summoning objects into your dream

At some point in your lucid dreaming experience, you'll probably want to handle various objects, or talk with certain people. Both of these needs can be fulfilled by using your mind, and the power of suggestion. There is no set way to "make" things in the dream world; in fact, many lucid dreamers devise their own methods through experimentation. However, here are some of the more common "summoning" techniques:
  • Try reaching for objects that are not within your field of vision. For example, think to yourself: “When I reach into my pocket, there will be a green box of mints.” Then, attempt to actually take a green box of mints out of your pocket. Other variations of this include reaching behind you for an object, or reaching through a mirror in hopes of getting a hold of what you want.
  • To summon a person, you might say to yourself: “When I turn around, [person's name] will be standing in front of me,” or “When I walk through this mirror, I will see [person's name],” or “In a few moments, [person's name] will walk through that door (or around that corner).”
  • More experienced lucid dreamers can try making the object materialize right before their eyes. This will require a fair amount of concentration. Here is an example of this process:
“I am lucid dreaming in my backyard, and it's currently night. Now, I don't like the dark in my lucid dreams because I'm more likely to wake up, and I fear there are monsters lurking around every corner. So, I want to make the sun appear so that it'll be daytime. Focusing on the horizon, I visualize the sun rising above it.
At first nothing happens, but I continue focusing and...yes! There's some light filtering over the horizon! And now the sun is rising to the sky and it settles there; so far, so good. But wait...the sky is still black. Peering at bit closer at the sun, I can just make out a faint ring of blue sky encircling it. Lifting my hand towards it I shout, "Blue!". The blue ring quickly spreads across the sky, creating the full daytime effect.”
  • Some dreamers may have success by closing their eyes and imagining the desired object in front of them once when they open their eyes .
  • Try using mechanical devices within the dream, such as a nearby lightswitch or button, to summon objects or people. (i.e. "When I flip this switch/press this button, X will appear.")
Remember, in the dream world, your expectations shape your surroundings. If you think a big, scary monster is going to step out of the shadows and attack you...well, a big, scary monster probably is going to step out of the shadows and attack you. So, don't be a victim; take control of your thoughts and use them to your advantage.

What you can do

This final section should see you off with a few ideas of what to do in a dream.
It is advised to have a clear purpose for your lucid dreams whenever you go to sleep. In other words, every night you consider what you want to do when you have a lucid dream, and select one thing, or perhaps two or three if you are skilled. Avoid this:
"What am I gonna do what am I gonna do? I wanna fly, walk through walls, eat until my stomach explodes, spy on my neighbours, drive in a car real fast, woooeeey I'm gonna . . ."
You will either end up doing none of these things in your dream or getting overexcited and waking up.
Now that that’s clear, here’s a list of possible things you could do, ordered in difficulty. Remember that you might find some things unusually hard (or easy) compared to most lucid dreamers, this is perfectly normal! This is a very rough guide — if you’ve managed something in the Easy section, don't be scared to try for something from the Medium section.

Easy

  • Fly
    Most people enjoy flying around in dreams. There are different styles of flight that people use, each with a varied level of success for each individual. Methods such as “swimming through the air”, “Superman style” (one arm outstretched), “Neo style” (both arms at your side), and “Airplane style” (both arms out) ,"eagle style" (gliding through the air currents, using your fingered wings to navigate altitudes) are often used. There are a few methods of getting up into the air, such as simply jumping (you can jump really high in dreams if you believe it) or imagining a great force pushing you from your feet or walking up on air as though it is a staircase. Some people summon jetpacks and slip them on to fly. Be creative and dream up your own methods.
  • Explore your dream world
    Be warned, you are quite likely to forget you are dreaming when exploring! Doing reality checks often and muttering to yourself about how real everything seems can help to avoid this. You can also ask a dream character to tag along with you and remind you when you forget that you’re dreaming.
  • Walk through a mirror or wall
    You can pass through dream objects such as walls, glass, trees, and everything else. Confidence is really the key here. Some variations on going through stuff can be going in slowly, wiggling your finger in first, or running quickly into the object and telling yourself you would go through it. Some people particularly like to go through mirrors because of the unpredictable effects this action produces. However, if you tell yourself you will end up at a certain location before passing through a mirror, you can change the dream scene quickly. Be warned, some people experience nothing and wake up after passing through. You may want to hold your arm to keep yourself in the dream.
  • Look at the sky
    People often report amazing skies in lucid dreams. You can also shout colors at it and paint some sunrises.
  • Show off to your friends (“Hey guys; I can go through this wall!”)
  • Do plenty of sports (trampolining, skiing, swimming, dancing, etc.)
  • Use various power such as Telekinesis and magic (a shortcut if you are having problems would be to summon a magic wand/staff or other device)
  • Try to read a book that you have never read and remember the content
  • Try to browse the Internet and visit sites that you've never visited
  • Use things that you have never used
  • Last but not least: Edit Wikipedia/Wikibooks articles (see question 90 of the Wikipediholic Test) and see if the changes remain when you awake!

Medium

  • Eat until you’re near bursting!
  • Teleport
  • Create some dream characters (possibly from a book or film)
  • Try to find your spirit guide
  • Experiments (in fact, researchers will often want people of various skills)
  • Body swapping/possession (where you enter a different body)
  • Morph
  • Take some drugs (this is more realistic if you’ve done so in real life)
    Many people have also experienced realistic effects when trying drugs in dreams that they have never taken in real life.
  • Drive a vehicle (This is especially fun if you haven't ever driven in real life)
  • Fight
    Nobody can tell you what you should and should not do in your dreams; the choice remains up to you.
    • Use weapons
      It is usually more interesting to use melee weapons (knives, swords, brass knuckles) than projectile weapons. Machine guns and pistols often run out of ammo and summoning it can be difficult. Misfires and jamming is also common. (Your subconscious expectations will shape your dreamscape in all manner of ways, If you believe it is hard to accomplish, if you believe it will jam or misfire, it will. I have had no issues with weaponry such as firearms in my dreams what-so-ever, take this "advice" lightly.) However this can be overcome by using Directed Energy Weapons (Lasers, Plasma/pulse rifles), or weapons that can't jam (bows, simple firearms like muskets and so on).
    • "Beat up" your enemies

Hard

  • Have sex
    The excitement, or closing your eyes, can cause you to wake up. An additional reason for waking up may be fixing your eyes on your partner, as holding a gaze for long is also known to cause waking up. Also your dream partner has a strange way of transforming in the midst of ecstasy. Finding a sex partner isn't very hard, it's keeping them that is difficult. That is why it is best to not panic when they are transforming and accept them for what your subconscious brings you.
  • More morphing like 360 degree vision, sonar vision, etc.
  • Create false memories, etc. False memories can be made by having a lucid dream, but scripting it so you will think it is real, e.g. you think what happened in your dream happened in real life. This is hard because you will have to forget it is a dream while staying lucid (knowing it is a dream).
  • Compose music or poems (or request them from your subconscious)
  • Build a fantasy dream world! (some people build a dream world naturally)
  • Have precognition (your subconscious can be very good at predicting the future with relationships and career)
  • Experience death. This could be a very harsh experience, and depending on your religious or philosophical beliefs may summon you into a different world or nothingness.
  • Ask the dream to show you your worst fears/deepest traumas/etc. (be prepared for some bad stuff to surface)
  • Build/use impossible objects, such as hypercubes, Klein bottles, etc.
  • Rewind time

Conclusion

With all the techniques in this book, you may feel overwhelmed and uncertain of what to do next. Don't worry — just choose a few techniques to “map your way to lucidity”, decide on a few things you will want to do from this page, and start!
If you are still unsure of what to do, don’t worry — you might happen to have a lucid dream tonight!
If you are beginning to feel a compulsive thirst for more information about dreams, head over to the Further Reading section for the sites to satisfy your cravings. Remember to come back occasionally and help make the wikibook grow!

Glossary

CAT 
See Cycle Adjustment Technique.
Cycle Adjustment Technique
Adjusting your sleep cycles to increase the likelihood of having a lucid dream.
DC 
See Dream character.
DILD 
See Dream-Initiated Lucid Dream.
Dream character
Any character inside your dream. Some people believe they are real people or spirit guides, others that they're just products of the dreaming mind.
Dream-Initiated Lucid Dream
A lucid dream that begins during a "normal", non-lucid dream.
Dream recall
The ability to remember details of one's dreams.
Dream Result
Result from a reality check that indicates that one is dreaming. Ex: Breathing through your nose while pinching your nostrils.
Dreamscape
The landscape and scenery of one's dreams.
Hypnagogic imagery
The images, sounds, etc. that you perceive as you fall asleep. Not to be confused with phosphenes.
EILD 
See Erotically induced lucid dream
Erotically induced lucid dream
A lucid dream with sexual activity. They may trigger a real orgasm, a phenomena know as nocturnal emission or wet dream.
HI 
See Hypnagogic imagery.
LD 
See Lucid dream.
LILD 
See Lucid Induction of Lucid Dreams.
Lucid dream
A dream in which you are aware that you are dreaming.
Lucid Induction of Lucid Dreams
The technique in which you do something in a lucid dream that theoretically will remind you that you're dreaming in your next dream.
MILD 
See Mnemonic Induction of Lucid Dreams.
Mnemonic Induction of Lucid Dreams
The technique in which you mentally repeat to yourself, as you fall asleep, your future intention to realize that you're dreaming.
Named Subconscious Technique
(See "Getting more help with MILD from your subconscious", in the forum links box in the MILD section.) This technique is a useful aid to the MILD and autosuggestion techniques where the dreamer actively engages his or her subconscious for dream results.
NST 
See Named Subconscious Technique.
Oneironaut
A skilled lucid dreamer.
Phosphenes
Patches of colour (usually red or blue) that you can constantly see while your eyes are closed.
Rapid Eye Movement
The stage of the sleep cycle that your most vivid dreams occur in.
RC 
See Reality check.
Reality check
A simple and quick method of determining if one is dreaming. Ex: Breathing with your nose shut, faulty light switches, etc.
Real-life result
A reality check result which indicates one is may not be dreaming. Ex: Being unable to will oneself to fly.
REM 
See Rapid Eye Movement.
Sleep paralysis (SP)
The body's natural phenomenon of paralyzing the limbs of the body while asleep. This may be experienced consciously, either by accident or during the WILD technique.
VILD 
See Visual Induction of Lucid Dreams.
Visual Induction of Lucid Dreams
The technique in which you incubate a dream that reminds you to do a reality check and become lucid.
Vivid dream (VD)
A dream with a notably higher level of detail.
Wake-Back-To-Bed
The technique in which you wake up for a bit after a few hours of sleep and go back to sleep again. Usually used in combination with other techniques.
Wake-Initiated Lucid Dream
A lucid dream triggered by consciously falling asleep.
WBTB 
See Wake-Back-To-Bed.
WILD 
See Wake-Initiated Lucid Dream.

Appendices

These documents are currently kept here but at some point all the useful information in them will be in the rest of the Lucid Dreaming wikibook!

Further Reading

On the web

In print

The Art of Dreaming by Carlos Castaneda ISBN 006092554X 
Like the skins of an onion, there are other worlds existing within our own and, through training and study, we can alter our consciousness and visit these amazing places. The greatest student of traveling through those spiritual universes is anthropologist Carlos Castaneda. Via the teachings of the great sorcerer don Juan, he has taken millions of readers on amazing journeys of the soul with such books as The Teachings of Don Juan, A Separate Reality, and Journey to Ixtlan. After six years of study and meditation, Carlos has now written what may be his most significant book of all, The Art of Dreaming - a book that fully explores how those on a spiritual quest can use "the fourth gate" of dreams as a two-way hatch to other worlds. With The Art of Dreaming, you will learn, as Carlos did, how finding the way to alternate realities through the consciousness of dreams is the essence of the great sorcerers; how ancient, remarkable, and sometimes dangerous beings now live among us; and how don Juan's training allows two or more people to dream and explore together. You will witness an adventure of the psyche unlike any other you've ever experienced, and you will participate fully in Castaneda's latest discoveries and explorations - discoveries and explorations that are as eye-opening and thrilling as anything he's ever written about before. Most of all, however, you will be utterly captivated by the story of this man's remarkable life and journeys of the soul; journeys that could only come from the teachings of don Juan, and the writings of Carlos Castaneda.
The Conscious Exploration of Dreaming: Discovering How We Create and Control Our Dreams by Janice E. Brooks and Jay A. Vogelsong ISBN 1585005398 
This book is the summary of the experiences of some experienced lucid dreamers. It's not written from the same viewpoint as many of the more mystical books on the subject, which is both interesting, as they report on their experiences in detail without trying to influence you, and discouraging, in that they do not believe it is equally easy or possible for everyone to dream lucidly.
"Creative Dreaming" by Patricia L. Garfield, Ph.D., ISBN 0-345-33144-3 
Includes chapters on Senoi Dreamers, Yogi Dreamers, as well as Lucid Dreamers.
Dreaming Reality by Joe Griffin and Ivan Tyrrell ISBN 1-89-939836-8 
A rewritten, simplified version of The Origin of Dreams incorporating further recent supporting studies and simplified for a wider audience.
Exploring the World of Lucid Dreaming by Stephen LaBerge ISBN 0-34-537410-X 
One of the best known books about lucid dreaming. Includes techniques for lucid dream induction. Not really a "scientific study", more of a how-to/self-help book with some theory about lucid dreaming. For scientific publications by LaBerge, see for example Sleep and Cognition.
Lucid Dreaming: A Concise Guide to Awakening in Your Dreams and in Your Life by Stephen LaBerge ISBN 1-59-179150-2 
Dr. Stephen LaBerge draws on recently developed techniques that teach you to be aware of what you are dreaming, and ultimately control and manipulate the outcome of your dreams, in order to: overcome long-term, deep-seated fears, anxieties, and phobias; harness the healing power of your unconscious, awaken creativity, and more.
Lucid Dreams in 30 Days: The Creative Sleep Program by Keith Harary and Pamela Weintraub ISBN 0-31-219988-0 
Harary and Weintraub explore the mysteries of our sleeping selves and show readers how to not only understand but also control their dreams in this fascinating creative sleep program.
The Origin of Dreams by Joseph Griffin ISBN 1-89-939830-9 
A recent theory about why we dream and what dreams mean. Includes in-depth information about the biology of dreams. Only briefly mentions lucid dreaming.
"Dream yoga and the Practice of Natural Light" By Chogyal Namkhai Norbu editor Michael Katz ISBN 1-55939-161-8
An extremely influential presentation of Tibetan Buddhist techniques for developing awareness within the dream state and their relationship to the experience of death and dying. Available in more than 20 languages.
The Tibetan Yogas of Dream and Sleep by Tenzin Wangyal Rinpoche ISBN 1559391014 
A presentation of meditation practices which promote conscious dream and sleep experiences that can lead to liberation.

FAQ

This page is created solely for people to edit in any questions they may have regarding lucid dreaming. The authors (or others) can then post their answers (not necessarily definite—remember that we aren't author-ities *grin*). If you have a question, edit it in here and someone will try to answer it for you. And if you have an answer, by all means do contribute!
(Note: Although it's not necessary to sign your questions, always sign your answer!)
(Another note: Please preserve the alphabetical order of the FAQ.)

When using the counting technique for induction, I always stop counting at some point and crash. The other techniques have their own little issues I can't work out (being a programmer, this really puts my nads in a salad shooter). Are there any computer programs I can run on a laptop that will somehow remind me that I am dreaming?

--Vampirism44 (talk) 22:59, 10 May 2009 (UTC) Yes, there are computer programs you can use. Just look at the software section in induction techniques. As for the counting technique, when you "crash", simply start counting from 1 again.

Lucitity has become chance for me, and even then it only occurs once every two weeks. Is there anything I can try to make it a 80% possibility per night?

As lucid dreams are rare for me, this little bug really sucks. I gain lucidity, and when I try to give my dream a basic command (Like turning my hands blue, or making my sister explode), I wake up as the command takes effect. Even when I focus on something (my hands or the explosion), I wake. How do I combat this?

When doing some things (that wont work in real life) I sometimes start to slip out of it. What I do is just stop for a second (as the dream has become simply me with my eyes closed, imagining things) and just relax. Dont do any fast movements and soon you'll slip back into your little fantasy of blue hands and exploding siblings

Why do people want to move during sleep paralysis? I have had it about 3 times and have never tried to move.

Because for many of the people who experiance this it is entirely accidental and so it is not a comfortable feeling at all. I have had sleep paralysis on roughly 4 occasions, all of them when I was younger except for one time around six months ago and none of them occured on purpose.

I use the MILD, WILD, and counting induction processes at the same time. I experience sleep paralysis as "I'm breathing in, but I cant breathe out", and when ym lungs are full, it's REALLY uncomfortable. Also, if I stay this way for 20 secs, my entire room seems to twist, and I see a strange "screensaver" type thing. When I finally breathe out, everything clears, and I become lightheaded. Is there a chance that this is normal?

Probably. A lot of weird things happen during sleep paralysis (frequently including discomfort), and I've never heard of anyone actually getting hurt or dying because of sleep paralysis. Just relax.

Is it possible to use the WILD process with a little background noise? (Small pets moving in their cage, 20Db)

Some actually prefer to have some background noise. They concentrate on the noise, after some time, it becomes distorted.

I keep losing lucidity after I try to do something after "pausing" a lucid dream. How do I combat this? (Eg, pausing, then slapping the person in front of me, and I can't seem to lift my hand)

--Vampirism44 (talk) 00:29, 6 May 2009 (UTC) If you can't move your hand after slapping somebody, this is not losing lucidity. Rather, you probably regained the sense of your physical body and tried to move it rather than your dream body. To combat this, try focusing on the dream as much as possible and then try to move your hand. If this doesn't work, than try to genuinely believe that you will be able to move your hand in your dream, relying on the Placebo effect.


For how long do u have to experience the buzzing sensation in WILD before you become paralyzed?

anon: For me the paralysis goes pretty much hand in hand. After like a minute of buzzing I start to feel like I'm falling through my bed. If i try waking up after the "falling through my bed" has started, I almost every time end up having sleep paralysis. This freaked me out a lot of times in the beginning. Now, whenever i get the buzz, I just try to wait for it and let myself float away till my dream starts. Of course this could also be a placebo for me.

A few of my normal dreams have had some good imagery, but none have had real vividness (e.g. proper sound, the brush of air etc.). I have not had a lucid dream, to the best of my ability, but am trying. Is it likely that a lucid dream would be more realistic in terms of my perceptions than a normal dream?

Xgamer4: Not just likely. That's almost always the case. I'm not sure why that is though. One way to actually stay lucid is to, in-fact, focus on something in the dream. A wall, flower, plant, anything, and it helps keep you lucid.
Exabyte: I think that we don't remember normal dreams in much detail because we often don't pay much attention to those details (brush of air, fans running, etc.) in waking life, so our brains don't think to create them. When we are lucid, however, we often want to see how realistic dreams can be, so we look for details that we don't normally pay attention to. Thinking of these details causes our brains to create them. That's just my speculation, though.
Also, take into account that, altough we perceive the world through the 5 senses, generally only one of them is the main neural path into the brain, so the other senses get, like, dimmed as our brain dedicates more resources to that main sense. What this means is that you can remember more of a dream's visuals but only some of the hearings, or more of the hearings but none of the touch; as a matter of fact, as far as I have known, few people remember the tastes of their dreams.
Ksd5: We don't remember normal dreams in much detail, because when we are sleeping, our memory receptors are not as active.

Could someone please describe the sensation of sleep parilysis during WILD? Because I keep getting close to falling asleep while counting but I jerk myself awake because I suddenly think 'I'm gonna choke' or 'I won't be able to breathe!', And I want to be fully prepared for it.

vodkeiro: I once had a sleep parilysis. I'm not sure if I was trying to have a Lucid Dream. What happened to me was that, I was having a nightmare, so I started to think loudly (inside the nightmare) "I wanna leave this place, NOW!". Suddenly, I woke up, I was in my room, and as it happens when someone has a nightmare, i tried to sit on my bed. There was the problem, I couldn't move, I "moved", but on the next second, I was again at the beggining, like when in a game, where you die and go back to the beggining as if nothing had happened. I tried to yell, scream, shout, everything, but nothing happened. After a few tries, I could move, but I was still a little scared. So, I don't think you'll think "I'm gonna choke", as you'll get really scared by not being able to move, so you're probably not thinking anything else.
Azmisov: Whenever I go into sleep paralysis my eyes start to flutter very rapidly and I see bright flashes of light. I have never had a painful deathly experience, although it can sometimes be a little uncomfortable. Usually, (I guess it depends on the person) it will last less that 30 seconds. This also depends on how fast you can transition into a lucid dream or astral travel.
When going into your dreams using WILD you may feel things like vibrations, falling and yes, choking.these are perfectly normal and more importantly safe. just stay calm and the feelings will eventually stop.

Alessandro (chemicalpoem@yahoo.it)
I have had lot of sleep paralysis, and I was very scared about it: goonna choke, gonna die, cannot move, arhg! But, after reading 'bout LD I got very interested in this phenomena and I started to wait fot getting it again. Just this night (I was very tired, it was 5o clock) it happened again. I just remained really quiet, enjoing this sensation: if you get sure that nothing is gonna harm you, 't's like a fantastic total body orgasm!Then I've had THREE consecutive LD, two false awakening and a long, long and very clear dream. So, just keep quiet and IMAGINE!
(sry if tis answer is not regular: I'm not english and I'm still euforic about the night!)
--118.92.27.198 (talk) 12:34, 18 December 2007 (UTC) I have experienced sleep paralysis a few times, the first time was after a lucid dream, I saw myself in a white bed with me(in reality I was sleeping on the couch) from side view, and didn't feel like moving untill after I woke up; I was 3/4 asleep so I didn't panic. the second time was after a non-lucid dream that ended in me pressing a red button, I heard strange highly pleasant music, felt emotions of euphoria and tranquility, and saw a scary, conspicuously sharp toothed monster leaning over me. The other times I don't remember. Everything I've read about sleep paralysis has said something different, so I guess it varies from person to person.

For the last 3 years I have been getting what I thought was sleep paralysis, but since learning about lucid dreaming, I think my experiences are a form or at least a gateway to lucid dreaming. Is there a link between the two? (in short, i know that I am dreaming but often the dream is of me lying in my bed in my room, or a place similar to my room, so it can be confusing. It is unpleasant, as I feel a strong desire to wake up from the dream state but can't. I usually try screaming, or moving vigorously- i can't move properly or just roll off my bed(in the dream))

Tharenthel: What's most important is to not doubt (even slightly) that you can move, and you'll be able to move. In a dream, whatever you believe you can do, you can do (though it can be hard to convince yourself of that sometimes). If you have trouble completely convincing yourself that you can move, you could try treating the dream sleep paralysis like real sleep paralysis. Use the WILD technique (while paralyzed in the dream) to separate your paralyzed dream body and a second "spirit" dream body (read the paragraph about sleep paralysis in the WILD section).

How good should your dream recall be before you attempt lucid dream induction techniques?

Xgamer: You should be remembering at least 1 dream every night though more is better. The main thing though is to just try when you are comfortable. Due to placebo you might get a lucid dream with less than that if you believe.
evilshiznat: Trying out the induction techniques is probably good while getting better at recall. It'll help you get used to it more, and once you get to one dream per night, you'll be all set.
KC: Developing your dream recall above zero is obviously necessary, but you better set your own pace. You could start trying the induction techs out right away, just don't be disappointed if you don't get immediate results.

I have difficulty telling the difference between dreams and reality - not during the dream itself, but when I remember things. Can I exploit this to induce lucid dreams?

Xgamer4: While I can't say I know much about it, having difficulty telling differences between dreams and real life in a memory happens to me also. It tends to be a common occurrence I think. It's even mentioned somewhere else here. On actually using it to induce a lucid dream, you could try incubating a dream. Other than that, I really don't know. Try stuff though and see if it works. If it does, tell us. If not, well, you tried.

Is that possible to have a dream about having a lucid dream? I had a dream in which I had done a reality test and it showed that it was a dream. I walked through the wall, but I was too scared to jump from the window. In my nearly-lucid dreams I never think what I am doing, even when it is something strange. I just do. When I wake up, I often remember my dreams as if I were someone else watching myself in dream. Is that normal?

--118.92.27.198 (talk) 12:42, 18 December 2007 (UTC) One question at a time mate. You cannot have a dream about having a lucid dream, that would be a lucid dream. I advise you to jump out of the window next time, doing something you are scared to do in a dream often has amusing results. It is normal to remember dreams as if you are someone else watching yourself, it's such a common feature in a dream that someone should come up with a name for such a dream.
I suggest you ignore the above comment, it is certainly possible to have a lucid dream about having a lucid dream. I can attest to this from experience. This will feel like a normal dream, which is what you seem to be describing. You may be aware that concentrating on a subject heavily will often influence your dreams - if you have been studying for a difficult test, you might have a dream about passing or failing it. If you have been recently been enjoying the company of a new girlfriend or boyfriend, they may appear in your dreams too. Likewise, if you have been looking into lucid dreaming and consciously focusing on it, you may have a dream that you are lucid dreaming. Don't read into it too much. --124.169.35.179 (talk)

My dreams are often very realistic, e.g. I feel the wind blowing. But when I'm dreaming, I act like in a real life! I can't recognise my dreams that they are dreams. I've found out about lucid dreams about a month ago. I'm trying to have one, but I never had. What can I do to recognise my dreams as a dreams and have at last lucid dream? (Sorry for my English, I'm still learning! ;))

Tharenthel: Other than trying some of the induction techniques, your best bet is probably to get in the habit of doing reality checks at certain times throughout the day. For example, you might do a reality check every time you wake up, use an elevator, or drive a car. It's best to choose events that happen frequently in your dreams, obviously. Keeping a dream journal will help your subconscious get used to any differences between your dreams and waking life (there probably are some subtle differences, even if you don't notice them), and improve your dream recall—you might have already had a lucid dream but just never remembered it! (I've had lucid dreams and not remembered them until hours after I woke up before, so it's definitely possible.) Also, if you have any books on lucid dreaming, reading one just before you go to sleep can help a lot since you'll be thinking about it as you fall asleep.

Sometimes I've had dreams where I think I know I'm dreaming, but I still have limited control. I can never fly or anything, even though I actually try. Is there anything I can avoid just 'dreaming' that I know I'm dreaming?

You must suspend all disbelief when attempting to do out of the ordinary things in a dream. Jumping off a building or a staircase is a good way to force yourself to fly. With time, you can just jump and fly wherever you want. Personally, during my first lucid experience, I couldn't move my body at all, but I got the hang of it eventually.

This almost seems religious, the idea of becoming your own god in your dream. What effect does Lucid Dreaming have on your spiritual life?

Xgamer4: I honestly can't say. Being Mormon, it doesn't seem to affect me very much. Mormons believe we were put on this earth to experience everything we possibly can in a life time and to return to living with the creators and helpers. To me, LDing, heck, just dreaming in general, is a way to experience many more things we couldn't experience in real life. I mean seriously, in real life, when are you going to get to fly around the world freely, or get chased by some scary thing then confront it, and it tells you why it's chasing you, or be chased by a lion in the middle of a jungle, or talk to people about anything while not worrying about being embarassed or ashamed of what you did, or etc.?
KC: Lucid dreaming in itself will not have an effect on your spiritual life, unless you want to use it for such a purpose (soul-searching and such). However, fear is one of the biggest obstacles in your way to lucid dreaming, and so are negative expectations. You are the person who controls your spiritual life, but if you need counseling, seek it from a proper representative of your own religion. My personal advice would be to drop any extra religious/spiritual baggage before you try lucid dreaming, but it's your choice.
[Gene] Lucid Dreaming is an essential indicator of higher awareness in many spiritual systems. See Ken Wilber, Buddhism, Ramana Maharshi. The ability to remain self-identified in dreaming sleep and (non-dreaming) deep sleep indicates awareness of higher bodies, the subtle self and the causal Self, respectively. This is normally achieved only after many years of meditation (which itself can be said to be a practice of release from object-relations). Dreaming sleep is a subtle body (mental) experience and deep sleep is a causal body (spiritual) experience. Most people associate their waking state awareness as "consciousness", but this is a consciousness that is formed in a context of object-relations, which objects help to identify "me" and "not me". When there are no perceived (external) objects, such as in deep sleep, can you identify your Self? It is a milestone of human development when infants achieve object constancy (maintain awareness of where an object is even if it is no longer in view), and is is also a milestone of development, though rarely achieved, to maintain self awareness even in the midst of no perceptions, ie. deep sleep. (e.g. even in a sensory deprivation chamber, one can perceive or feel their body). Ramana Maharshi (probably acknowledged as a true spiritual adept across more religions and spiritual disciplines than anybody) said "if it's not real in deep dreamless sleep then it's not real" meaning only that the highest causal Self (god) is real, and that the rest of typical human experience is transitory.
[b77] Expanding on Gene's comment above, I fully agree that restoring your self-awareness and retrieving your own identity during the LD is another milestone for humans' mental development. While I am deeply not convinced about any spiritual claims (religions and alike) and while I always try to find a 'scientific' reason for their existence, I believe that there is truly more to this universe than the science can account for or can 'reasonably' accept as plausible. So, if indeed death is not just The End, then the mere practice of restating/redefining yourself while in the middle of a LD would pave the way to controlling your death experiences, when the time comes. ...that is, if you're lucky enough to have time to prepare yourself... In other words, just as we have so much difficulty escaping those 'serious' nightmares -- simply because we're not aware of their virtuality -- I believe that whatever godly or ungodly experiences one may have on their final minutes are eventually conditioned by one's expectations and beliefs (see placebo question below). So, I would say that practicing LD and also keeping an eye on your own ideas and expectations about the other world could actually ensure a nice last trip out of here. And well, I would be happy to know that someone who is afraid of hell, of devils and alike, could eventually become aware that, whenever and wherever you may be, the one thing that cannot be destroyed in any way is your being (and staying) aware of yourself, as well as finding a single untouchable spot of self in the middle of whatever 'happens' around you. As someone who had to learn at some point to ignore an awful durable physical pain just to avoid losing mind, I eventually realized that a mental barrier between the self and the rest (including body), as hard to make and maintain as it is, may be the only apparent solution in such extreme cases. So yes, do play with LD, play it safe, don't ask too much too fast, and you'll surely be more than happy about your new invisible power :)

What are the benefits of lucid dreaming (aside from achieving personal interests)? Are there any negative aspects?

Question asked by Ivlarx 09:40, 24 Jan 2005 (UTC)
R3m0t: On the forum I frequent, LD4all, there is a large bias towards people who "just wanna have fun" (eheh) in their dreams. Popular targets include sex, flying, and shapeshifting.
There are stories in Exploring the World of Lucid Dreaming of people who found their dreams realistic enough to rehearse speeches, or create baking recipes. There were also stories that simply becoming lucid was an extremely fun experience in itself.
A small amount of people have overcome the fears from their nightmares in their lucid dreams. The chapter about it in EWLD (the book) is available as a free sample here.
Finally, there are people who use lucid dreams as a springboard to reach shared dreams (or "dreamwalking"), precognitive dreams, out-of-body experiences, and astral projection. I'm not sure myself why they want those (I imagine out-of-body experiences are fun because you can see your own body) but apparently some people do. I don't believe in shared and precognitive dreams myself and I also don't believe that out-of-body experiences and astral projection really are due to something (spirit, soul?) moving away from your body.
As for negative, I think that the section in Lucid Dreaming/Introduction covers that very well. The only thing it omits is obsession. ;) r3m0t(cont)(talk) 07:34, 27 Jan 2005 (UTC)
One negative thing is it's harder to be an early riser. You want to sleep more. CannibalSmith (talk) 16:13, 5 January 2008 (UTC)

What is the placebo effect?

The placebo effect occurs when something happens just because you believe it will. It strongly affects the nature of lucid dreams.
I suffered nightmares for many years (a result of abuse as a child), although they declined in my thirties. In my forties I began to become aware when a dream was beginning to turn into a nightmare, now 3 things can result from that lucidity: 1. My most satisfactory result is when I can I alter/divert the next stage of the dream, and it continues without nightmare; 2. I have difficulty diverting the dream sequence but tell myself I must wake up, and do; 3. I cannot just wake up, but I know I need to ask for help. I make myself speak/moan, which takes a lot of effort within the dream, but it always wakes my husband, who then wakes me up.

When I try to use the WILD technique, I feel a stron urge or tiredness to stop concentrating and go to sleep. Is this normal? It happens early when I first start.

--118.92.27.198 (talk) 12:54, 18 December 2007 (UTC)This has happened to me when I tried holding my arm up to keep myself awake. Is that what you are doing? Maybe you are staying too awake, In that case you should relax and let your "awareness" drop, try to find out how aware you need to be before your awareness drops so far you fall asleep, and aim just above that level.

Which site would you recommend to go to to discuss lucid dreams and such?

KC: Take a look at the newsgroup alt.dreams.lucid too. If you're not familiar with the Usenet, you can reach it via Google Groups.
r3m0t: I'm a frequent poster on LD4all. Unfortunately, LD4all has a few problems - the site is sometimes slow, the forum categories are less than perfect and there are plenty of repeated questions and postings (this is partly why the wikibook exists).
Xgamer4: I'd recommend LD4all. It has many forums to discuss with many other LD'ers. In fact, this wikibook is mainly the product of the board-goers at LD4all.

it's possible to dream inside another dream?, I remember long time ago a lucid dream where I was in my home, then I tried go to bed to try sleep but when I tried to do that the dream ended spontaneously...

It is possible to dream that you are dreaming, or to even dream that you have a lucid dream. The difference between dreaming you are lucid and actually being lucid is the fact that when not actually lucid, you have no control over the dream. However, I am unsure if it is possible to have a dream in which you go to sleep and continue a different dream. Dylnuge
Something like this happened to me. It felt like a normal dream, but i knew that i was dreaming. I had superpowers and this, but i couldn't control my dream.
I had somehing odd happen to me. Many years ago I awakened as usual one morning. Everything looked and sounded as it should. My wife was still sleeping. When I looked at her again, she started shapeshifting, an obvious absurdity in reality. I was speechless and shocked. Suddenly I realized I was dreaming and greatly relieved. I woke up, got out of bed, went to the bathroom and something made me realize I was dreaming yet again. This was in a way more shocking than the first false awakening because it was all so real and I wondered how far could this regress. At that point I awoke and found myself still in bed. This time I was not dreaming. A false awakening has never happened since.

i wanted to experience the OBE thing... how am i supposed to do that???

Azmisov: Many of the techniques shown here can be implemented into an OBE/astral travel experience. OBEs usually involve experiencing vibrational forces going through your body. (you should check out the Monroe Institute for more info on this) Another method is to just imagine yourself slipping out of your body. I really don't know if this technique is true OBE, it may just be another lucid dream. There are a lot of other methods I don't know about, so you can do some research to find more techniques.

My occurrence for lucid dreaming varies from week to week, is this normal? For some weeks I can lucid dream everday for a week straight, then all of a sudden I can't for a month. Lately i have been able to lucid dream twice a night, sometimes three. Any clue what may cause this? Also when I do lucid dream alot more, I act normal in a dream. I know I am dreaming, I can fly around, i can spawn things around me, but I still talk to people as if It was a real conversation.

Whether or not you were lucidly dreaming depends on whether you decided in your dream to fly, look in the mirror, etc. or whether you were only passively observing these events taking place in the dream. Realising you are in a dream and then remaining in the dream is a good sign that it was, as often the realisation you are dreaming is enough of a shock to wake you up, but the real test is your level of control. As far as not being able to swallow is concerned, if you were getting sick, especially if you were getting a temperature or something then this can also affect the vividness of your dreams.

I have good dream recall, and when I sleep I never seem to lucid dream. When I am dreaming, really weird stuff happens to me. My mind never questions the bizzare circumstances I am put in. I have tried thinking that "I will have a lucid dream" over and over, and done some reality checks during the day. It never occurs to me to do them when I dream. Is there some way that will make me lucid dream for sure? Am I incapable of Lucid Dreaming?

--Eponymous Anonymous
Li - I know what you mean. I've been trying every way to get a lucid dream, but nothing works. It sucks. I sometimes get really close but freak out and wake up. But despite my inexperience, I know for sure that everyone is capable of lucid dreaming. Try doing a wider variety of reality checks maybe, or perhaps try a different technique. What technique are you using?; WILD and VILD need lots of practice.
Walter Lewin 11:57, 13 November 2007 (UTC) - Yeah, I tried to do WILD for the past few weeks. Only once i felt a heavy pain in my chest, I found it hard to move but i could open my eyes and I woke up soon without dreaming lucid :(
--118.92.27.198 (talk) 13:07, 18 December 2007 (UTC) The correct way to do the MILD method is to go to sleep believing that you will "remember" that you are dreaming. Also, one key difference between lucid dreamers and non lucid dreamers trying to lucid dream is that lucid dreamers do not wonder if they are incapable of lucid dreaming, do not think that it never occors to them to do reality checks when they are dreaming, and tend to treat the phase "I did not lucid dream last night" as similar to the phase "I did not sleep on the couch last night", in other words, they tend to see lucid dreaming as something they can choose to do if they want to, rather than something they want to successfuly achieve at (long) last. -accepted-

Is there a good method to remember your "waking" memories in a dream? Every time I get a dream I have control over myself, but I do not seem to know that I am in a dream and I cannot remember anything from when I am awake(therefore I can't do reality checks or anything "supernatural"). Any ideas of what I should do?

Is it possible to recall all waking memories in a lucid dream? I have had only two lucid dreams so far. I know these were lucid, because I did reality checks with positive results. I even managed to fly, create items, and etc. However, I couldn't recall a great deal of my waking memories. This cause me to lose lucidity half way through the dream.



Authors

In alphabetical order:
  • Evilshiznat has had a few lucid dreams.
  • Kaycee(cont)(talk) is a natural-born lucid dreamer who upholds a practical view on most things.
  • KirbyMeister has only had one lucid dream so far, re-organized the entire Appendices area, and is a total Spongebob freak.
  • r3m0t(cont)(talk) (15) has only had a few lucid dreams so far, but has written most of the information in the wikibook.
  • Sourcejedi has just come out of anonymous lurking to demonstrate his ruthless editing tendencies by trying to clean up someone else's botched rename. He also has far too brief lucid dreams.
  • Tharenthel(Talk)(Contribs) has had a few lucid dreams so far, and has done mostly reorganization.
  • Xgamer4 has had many lucid dreams. He made (if you can call it that) the FAQ page, and monitors the page.



The mysteries of 'lucid' dreaming

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Recent research into a kind of consciousness within the dream state is beginning to tell us more about the brain 

   
sleep study
Active participation in experiments is hard when separated from the world by the blanket of sleep. Photograph: Alamy
One of our most mysterious and intriguing states of consciousness is the dream. We lose consciousness when we enter the deep waters of sleep, only to regain it as we emerge into a series of uncanny private realities. These air pockets of inner experience have been difficult for psychologists to study scientifically and, as a result, researchers have mostly resorted to measuring brain activity as the sleeper lies passive. But interest has recently returned to a technique that allows real-time communication from within the dream world.
The rabbit hole between these worlds of consciousness turns out to be the lucid dream, where people become aware that they are dreaming and can influence what happens within their self-generated world. Studies suggest that the majority of people have had a lucid dream at some point in their life but that the experience is not common. As a result, there is now a minor industry in technologies and training techniques that claim to increase your chance of having a lucid dream although a recent scientific review estimated that the effect of any particular strategy is moderate at best. Some people, however, can reliably induce lucid dreams and it's these people who are allowing us to conduct experiments inside dreams.
When trying to study an experience or behaviour, cognitive scientists usually combine subjective reports, what people describe about their experience, with behavioural experiments, to see what effect a particular state has on how people reason, act or remember. But both are difficult in dreamers, because they can't tell you much until they wake up and active participation in experiments is difficult when you are separated from the world by a blanket of sleep-induced paralysis.
This paralysis is caused by neurons in the brainstem that block signals from the action-generating areas in the brain to the spinal nerves and muscles. The shutdown happens when Rapid Eye Movement or REM sleep starts, meaning that dreaming of even the most energetic actions results in no more than a slight twitch. One of the few actions that are not paralysed, however, is eye movement. This is where REM sleep gets its name from and this window of free action provides the lucid dreamer a way of signalling to the outside world.
Using a procedure discovered by Keith Hearne and later verified by sleep researcher Stephen LaBerge Stephen LaBerge, the sleeper can signal to researchers when they have begun their lucid dream by using pre-arranged eye movements. The person moves their eyes in the agreed way in the dream, which occur as genuine eye movements, which are recorded and verified by electrodes that are placed around the eye sockets.
This simple but ingenious technique has allowed a series of experiments on the properties of the dream world and how they are reflected in brain function. These neuroscientific studies have been important for overcoming an initial objection to the concept of lucid dreaming: that lucid dreamers were awake but just relaxed, or perhaps even fraudulent, claiming to be experiencing a dream world when they were not. Studies led by neuropsychologists Ursula Voss and Martin Dresler have shown that the brain activity during lucid dreaming bears the core features of REM sleep but is distinct from both non-lucid dreaming and the awake state, suggesting that it is not just a case of wishful thinking on the part of either the participants or the researchers.
Some of the most interesting studies involve in-dream experiments, where participants are asked to complete pre-arranged actions in their lucid dreams while using eye movements to signal the beginning and end of their behavioural sequences. A recent study by neuroscientist Daniel Erlacher and his colleagues at the University of Bern compared how long it took to complete different tasks while lucid dreaming and while awake. These included counting, walking a specified number of steps, and a simple gymnastics-like routine. They found that the "mental action" of counting happened at the same speed regardless of whether volunteers were dreaming or awake, but the "physical actions" took longer in dreams than in real life. The research team suggested that this might be due to not having the normal sensory feedback from the body to help the brain work out the most efficient way of coordinating itself.
There is also an amateur community of lucid dream enthusiasts keen to explore this unique form of virtual reality. This stretches from the fringes of the New Age movement who want to use lucid dreams to access other planes of existence (best of luck with that), to a more technologically oriented community of dream hackers who sample scientific research to try to find reliable methods for triggering lucidity. The connection with established studies can be a little haphazard and methods veer between the verified and the barely tested. In some online discussion boards, there have been reports of people using medications intended for Alzheimer's sufferers, which have the side-effect of causing vivid dreams, based on little more than hearsay and data reported in a patent application.
Some researchers have highlighted the potential of lucid dreaming to advance the science of consciousness but it's a difficult area to study. The currents of consciousness run unpredictably through the tides of sleep and the science of dreaming is still very much in the age of exploration. It's also a conceptual problem that some feel unequipped to tackle. After all, what can we make of consciousness when it creates a new world and our experience of it?

What is Multi-Dimensional Space?

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Tesseracts visually represent the four dimensions, including time.
Tesseracts visually represent the four dimensions, including time. Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science
                       

  
  • Written By: Alan Rankin
  • Edited By: Melissa Wiley
  • Image By: Clay Shonkwiler
  • Last Modified Date: 15 September 2014
2003-2014 Conjecture Corporation          



Humans experience day-to-day reality in four dimensions: the three physical dimensions and time. According to Albert Einstein’s theory of relativity, time is actually the fourth physical dimension, with measurable characteristics similar to the other three. An ongoing field of study in physics is the attempt to explain both relativity and quantum theory, which governs reality at very small scales. Several proposals in this field suggest the existence of multi-dimensional space. In other words, there may be additional physical dimensions that humans cannot perceive.

The science surrounding multi-dimensional space is so mind-boggling that even the physicists who study it do not fully understand it. It may be helpful to start with the three observable dimensions, which correspond to the height, width, and length of a physical object. Einstein, in his work on general relativity in the early 20th century, demonstrated that time is also a physical dimension. This is observable only in extreme conditions; for example, the immense gravity of a planetary body can actually slow down time in its near vicinity. The new model of the universe created by this theory is known as space-time.

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Since Einstein’s era, scientists have discovered many of the universe’s secrets, but not nearly all. A major field of study, quantum mechanics, is devoted to learning about the smallest particles of matter and how they interact. These particles behave in a very different manner than the matter of observable reality. Physicist John Wheeler is reported to have said, “If you are not completely confused by quantum mechanics, you do not understand it.” It has been suggested that multi-dimensional space can explain the strange behavior of these elementary particles.

For much of the 20th and 21st centuries, physicists have tried to reconcile the discoveries of Einstein with those of quantum physics. It is believed that such a theory would explain much that is still unknown about the universe, including poorly understood forces such as gravity. One of the leading contenders for this theory is known variously as superstring theory, supersymmetry, or M-theory. This theory, while explaining many aspects of quantum mechanics, can only be correct if reality has 10, 11, or as many as 26 dimensions. Thus, many physicists believe multi-dimensional space is likely.


The extra dimensions of this multi-dimensional space would exist beyond the ability of humans to observe them. Some scientists suggest they are folded or curled into the observable three dimensions in such a way that they cannot be seen by ordinary methods. Scientists hope their effects can be documented by watching how elementary particles behave when they collide. Many experiments in the world’s particle accelerator laboratories, such as CERN in Europe, are conducted to search for this evidence. Other theories claim to reconcile relativity and quantum mechanics without requiring the existence of multi-dimensional space; which theory is correct remains to be seen.




Source Ref


wiseGEEK
clear answers for common questions

What Dreams May Come (film)

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When the comedian/ actor Robin Williams died I recalled vaguely in my mind about a film to do with the Afterlife. Robbins  played the dramatis personae. The Afterlife scenery is depicted quite "accurately" especially its overall psychedelic quality. In other words, the "scenery" was much brighter, and colourful when compared to anything in this world of the five senses. 

Apart from the Wikipedia article on the film concerned I have also included a google search link of the many pics of  various aspects of the Afterlife "scenery". Maybe of interest. A friend of mine, the noted experiencer Jurgen Ziewie seemed to be impressed by the attempts of the film to create the "Afterlife "scenery."






 From Wikipedia, the free encyclopedia / Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

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What Dreams May Come
Whatdreamsposter.jpeg
Theatrical release poster
Directed byVincent Ward
Produced byStephen Deutsch
Barnet Bain
Screenplay byRonald Bass
Story byRichard Matheson
Based onWhat Dreams May Come
by Richard Matheson
StarringRobin Williams
Cuba Gooding, Jr.
Annabella Sciorra
Music byMichael Kamen
CinematographyEduardo Serra
Edited byDavid Brenner
Production
company
Distributed byPolyGram Filmed Entertainment (thru Universal Studios)
Release dates
  • October 2, 1998 (1998-10-02)
Running time113 minutes
CountryUnited States
LanguageEnglish
Budget$85 million
Box office$83 million
What Dreams May Come is a 1998 American fantasydrama film, starring Robin Williams, Cuba Gooding, Jr., Annabella Sciorra and Max von Sydow. The film is based on the 1978 novel of the same name by Richard Matheson, and was directed by Vincent Ward. It won the Academy Award for Best Visual Effects and the Art Directors Guild Award for Excellence in Production Design. It was also nominated for the Academy Award for Best Art Direction. The title is from a line in Hamlet's "To be, or not to be"soliloquy.[1]


Plot[edit]

While vacationing in Switzerland, Puertorican physician Chris Nielsen (Robin Williams) meets artist Annie Collins (Annabella Sciorra). They are attracted to each other, and bond as if they had known each other for a long time. They marry and have two children, Ian (Josh Paddock) and Marie (Jessica Brooks Grant). Their idyllic life ends when the children die in a car crash. Life becomes difficult: Annie suffers a mental breakdown and the couple contemplates divorce, but they manage through their losses.
On the anniversary of the day they decided not to divorce, Chris is killed in another car crash. Unaware that he is dead, and confused that no one will interact with him, Chris lingers on Earth. He sees Annie's attempts to cope with his loss and attempts to communicate with her, despite advice from a presence that this will only cause her more pain. When his attempts cause more sorrow, he decides to move on.
Chris awakens in Heaven, and learns that his immediate surroundings can be controlled by his imagination. He meets a man (Cuba Gooding Jr.) he recognizes as Albert, his friend and mentor from his medical residency, and the presence from his time as a "ghost" on Earth. Albert will guide and help in this new afterlife. Albert teaches Chris about his existence in Heaven, and how to shape his little corner, and to travel to others'"dreams". They are surprised when a Blue Jacaranda tree appears unbidden in Chris' surroundings, matching a tree in a new painting by Annie, inspired by Annie's belief that she can communicate with Chris in the afterlife. Albert explains that this is a sign that the couple are truly soul mates. Annie decides that Chris cannot "see" the painting, however, and destroys it. At the same time, Chris sees his version of the tree disintegrate before his eyes.
Chris laments that he can no longer see his wife and soon encounters a woman who he comes to recognize as his daughter Marie, living in an area resembling a diorama that she loved in her lifetime. The two share a tearful reunion.
Meanwhile, Annie is unable to cope with the loss of her husband and decides to commit suicide. Chris, who is initially relieved that her suffering is done, grows angry when he learns that those who commit suicide go to Hell; this is not the result of a judgment made against them, but rather their own tendency to create "nightmare" afterlife worlds based on their pain. Chris is adamant that he will rescue Annie from Hell, despite Albert's insistence that no one has ever succeeded in doing so. Albert agrees to find Chris a "tracker" to help search for Annie's soul.
On the journey to Hell, Chris recalls his son, Ian. Remembering how he'd called him the one man he'd want at his side to brave Hell, Chris realizes that Albert is Ian. Ian explains that he chose Albert's appearance because he knew that Chris would listen to Albert without reservation. Before they part, Ian begs Chris to remember how he saved his marriage following Ian and Marie's deaths. Chris then journeys onward with the tracker.
Chris must walk across the field of Faces of the Damned, stepping on their faces as he navigates across it. The damned can be heard talking, including a businesswoman who says she never over-billed her clients. Chris and the tracker arrive at a dark and twisted version of Chris and Annie's house. The tracker then reveals himself as the real Albert and warns Chris that if he stays with Annie for more than a few minutes he may be permanently trapped in Hell, advising that all Chris can reasonably expect is an opportunity for a final farewell to Annie.
Chris enters their now-horrific looking home to find Annie suffering from amnesia, unable to remember her suicide, and visibly tortured by her decrepit surroundings. Unable to stir her memories, the tracker sees Chris give up his quest to save Annie from hell. But instead of returning to Heaven Chris chooses to join Annie forever in Hell. As he declares to Annie his intent to stay, his words parallel something he'd said to her as he left her in an institution following the children's deaths, and she regains her memories while Chris is making her nightmare his. Annie, wanting nothing more than to save Chris, ascends to Heaven, bringing Chris with her.
Chris and Annie are reunited with their children in Heaven, and all appearances are restored. Chris proposes reincarnation, so he and Annie can experience life together again. The film ends with Chris and Annie meeting again as young children in a situation that parallels their first meeting.

Cast[edit]

Production[edit]

What Dreams May Come was shot largely on Fuji Velvia film and is one of few films to have been filmed in this manner. The Fuji Velvia film is known among landscape photographers for its vivid color reproduction.[2] Filming locations include places in Marin County, Alameda County, and Glacier National Park.[3] Part of the "Hell" sequence was filmed on the decrepit hull of the Essex class aircraft carrierUSS Oriskany (CV-34) while berthed at Mare Island in Vallejo, California. The ship was later sunk to make an artificial reef on May 17, 2006.[4]
The original prints of the film were lost in a fire at Universal Studios' backlot on June 1, 2008. A worldwide search was launched for a copy, which was found in Europe.[5]
The special edition DVD shows an alternate ending — the ending from the novel — in which reincarnation is not a choice, but part of the natural order. Chris and Annie will meet again in their new lives, but Annie must atone for killing herself — her new incarnation will die young, and Chris will spend the remainder of this life as a widower before the two are again reunited in Heaven. The film then goes to Sri Lanka where a woman is giving birth to a girl, presumed to be Annie. In Philadelphia, a boy is born, presumably Chris.

Differences from the novel[edit]

The novel has significant differences from the film, in its plot and its vision of the afterlife.
There are far more references to Theosophical, New Age and paranormal beliefs.[6] The author Richard Matheson claims in an introductory note that only the characters are fictional, and that most everything else is based on research (the book includes an extensive bibliography). Story elements that do not show up in the film include astral projection, telepathy, a séance, and the term "Summerland" (a name for a simplified Heaven in Theosophy, and for Heaven in general in religions such as Wicca).
The details of Chris's life on Earth differ strongly in the novel. Only Chris and his wife (called Ann) die. Their children, who are grownups rather than youngsters, remain alive, as minor characters. Albert and Leona are the people they appear to be, and the character played by Max Von Sydow does not appear in the book. Albert is Chris's cousin rather than simply a friend. Chris and Ann are rural types rather than the urbanites portrayed in the film, and he is not a pediatrician, nor is she a painter. He's a Hollywood screenwriter, and she has a variety of jobs.
In the book the afterlife imagery is based on natural scenery rather than paintings. The novel's depiction of Hell is considerably more violent than in the film. Chris finds it difficult to move, breathe, or see, and he suffers physical torture at the hands of some inhabitants. He does not encounter ships, thunderstorms, fire, or the sea of human faces that his film counterpart walks upon. Instead, he and Albert climb craggy cliffs and encounter such sights as a swarm of insects that attack people.
Ann is consigned to Hell for just 24 years, not eternity. At the end, which resembles an alternate version of the film but not the standard version, she escapes from Hell by being reincarnated, because she is not ready for Heaven.

Soundtrack[edit]

The soundtrack for What Dreams May Come was composed and conducted by Michael Kamen and produced by James Seymour Brett. Ennio Morricone completed and recorded a full score for the film. After editorial changes were made, his score was rejected, and Kamen was hired for the film score.[7]

Reception[edit]

The film was number 2 in the US in its opening week and went on to gross $55 million in the US theatrical box office. It grossed a further $27 million worldwide. The film won the Academy Award for Best Visual Effects at the 71st Academy Awards in 1999, awarded to Nicholas Brooks, Joel Hynek, Kevin Mack, and Stuart Robertson. It was nominated for the Academy Award for Best Art Direction. It won the Art Directors Guild Award for Excellence in Production Design.
Critical reception is mixed. Currently on Rotten Tomatoes, the film holds a 54% rating with critics.
Roger Ebert of the Chicago Sun-Times awarded the film three and a half stars out of four, remarking:
James Berardinelli of ReelViews gave What Dreams May Come three stars out of four, saying:
Owen Gleiberman of Entertainment Weekly gave the movie a C+, writing, "There's a central contradiction in a fairy tale like this one: the film may preach to the audience about matters of the spirit, but its bejeweled special-effects vision of the afterlife can't help but come off as aggressively literal-minded."
In Leonard Maltin's annual publication "TV Movies," wherein films are graded from 4 stars to BOMB, the film has been given a BOMB rating, and described as being "off-putting gobbledygook."

See also[edit]

References[edit]

  1. Jump up ^No Sweat Shakespeare, To Be Or Not To Be: Hamlet Soliloquy. Line 11.
  2. Jump up ^What Dreams May Come Movie ReviewCinema Blend
  3. Jump up ^What Dreams May Come locations. Film In America
  4. Jump up ^Williams, Carol J. (May 10, 2006). "Carrier Will Sink to Serve". Los Angeles Times (Tribune Company). Retrieved September 21, 2014. 
  5. Jump up ^Fires - June 1st 2008, studiotour.com, Universal Studios
  6. Jump up ^Julien R. Fielding, Discovering World Religions At 24 Frames Per Second, published in Journal of Media and Religion Volume 8, Issue 4, Oct. 2009.
  7. Jump up ^WHAT DREAMS MAY COME - "They rejected it because it was too emotional?", Radio Soundtrack f-m
  8. Jump up ^Ebert, Roger. What Dreams May Come review, Chicago Sun-Times, October 2, 1998.
  9. Jump up ^Berardinelli, James. What Dreams May Come review, ReelViews.net, 1998.

External links[edit]

F.David Peat

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From Wikipedia, the free encyclopedia
F. David Peat (born 18 April 1938, WaterlooEngland) is a holistic physicist and author who has carried out research in solid state physics and the foundation ofquantum theory.
He is director of the Pari Center for New Learning, which is located in the village of Pari near Grosseto in TuscanyItaly. He is adjunct professor at the California Institute of Integral Studies and Schumacher College, a Fellow of the World Academy of Art and Science and a Distinguished Fellow at the University of South Africa.

Education and career[edit]

In 1964, Peat received a Ph.D. in physics from the University of Liverpool. In 1965, he became assistant professor at Queen's University in Kingston, Ontario. Subsequently, from 1967 to 1975, he worked as research scientist for the National Research Council of Canada. During this time, from 1971 to 1972, he performed a sabbatical study with David Bohm and Roger Penrose at Birkbeck College in London.[1]
For many years he was associated with physicist and philosopher David Bohm; the two wrote the book Science, Order, and Creativity together, and Peat later wrote Bohm's biographyInfinite Potential: The Life and Times of David Bohm. In the context of this biography, Peat emphasized how Bohm had worked intensely on finding a mathematical expression for his vision of an interconnected, enfolded implicate order, from which an explicate order, the world of classical physics unfolds. Bohm also aimed at re-introducing time as a dynamic entity. According to Peat, the use of the term Bohmian mechanics for his theory "would have shocked Dave [Bohm] somewhat": what was happening with the ideas of Bohm's and Hiley's theory, similarly as what had occurred with those of GrassmanHamilton and Clifford before, was that physicists left the fundamental ideas aside and merely made use of them as an easy manner of performing calculations.[2]
While living in Canada, Peat organized discussion circles between Western scientists and Native American elders, together with Leroy Little Bear[3] who later obtained the 2003 National Aboriginal Achievement Award for Education. While living in London, Peat organized a conference between artists and scientists. In 1996 he moved from Canada to Pari, Italy.[4]
In 2000, he founded the Pari Center for New Learning, a center dedicated to education, learning and research, together with writer and researcher Maureen Doolan.[5] The activities of the Pari Center comprise residential courses and conferences and possibilities for scholars and researchers to spend extended periods as residents in Pari.[6]
Peat has written on the subjects of scienceart, and spirituality and proposed the notions of creative suspension and gentle action. He has authored or co-authored many books including Synchronicity: The Bridge between Matter and MindSeven Life lessons of ChaosTurbulent MirrorGentle Action, and Pathways of Chance. His most recent book is A Flickering Reality: Cinema and the Nature of Reality.

Gentle Action[edit]

A focus of Peat's recent work is the concept of Gentle Action. This approach, as envisaged by Peat, emphasizes a certain manner of action that is aimed at creating change in an effective manner. The approach calls for tolerating uncertainty yet suspending action at its onset in order to allow an over-all view to emerge. It emphasizes the value of small-scale, iterative actions compared to large, single-step interventions.[7] In his book of the same name, published 2008, Peat points out connections of his approach to earlier concepts, emphasizing the importance of active listening and a similarity to the concept of Wu wei.
Peat's gentle action has been cited together with Otto Scharmer's Theory U and Arnold Mindell's Worldwork as approaches by which individuals, groups, organisations and communities can deal with complex issues.[8]
Learning modules based on Peat's Gentle Action approach have been put in place, among others, at the University of Minnesota and at Siena Heights University.

Books[edit]

See also[edit]

References[edit]

  1. Jump up^ David F. Peat, currivulum vitae, Homepage of F. D. Peat
  2. Jump up^ Simeon Alev: F. David Peat on David Bohm, Krishnamurti and himself: Look for Truth No Matter Where It Takes You page 2 (retrieved 3 June 2011)
  3. Jump up^ Pari Center for New Learning: Faculty
  4. Jump up^ Fetzer Institute: David Peat
  5. Jump up^ Maureen Doolan, biography, Pari Center
  6. Jump up^ The Center, website of the Pari Center
  7. Jump up^ Gentle Action: A Better Way. Building a Basis for Action, by F. David Peat and John Miller
  8. Jump up^ Stefanos Michiotis: Public dialogue and strategic planning using methods based on complexity and archetypes, International Journal of Decision Sciences, Risk and Management 2010, vol. 2, no. 1/2, pp. 129-145, doi:10.1504/IJDSRM.2010.034676p. 142

External links[edit]


Planes of Existence - methodological considerations

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Planes of Copnsciousness according to Alice Bailey
"Kosmic Physical" Planes of Existence according to Alice Bailey

Varying methodologies

In tabulating different esoteric cosmic teachings, there is always a danger of putting things in a simplistic and procrustean straightjacket (this in fact is one of the shortcomings of indeed any grand synthesis - e.g. Hegel and his triads, Blavatsky and her seven planesrounds, etc, or Wilber with his linear levels and 4 quadrants). The correspondences given here should therefore not be taken in any way as dogmatic or conclusive. I am not trying to build a fixed and rigid system; indeed any such attempt is doomed to failure.
That said, it seems that there are several distinct but overlapping methodologies that esoteric cosmologists tend to use. These might be called the psychological, the mystical, and the occult methodologies. It is important not to make too sharp a distinction between them; sometimes they are just teh same reality described from different perspoectives.
The first maps the inner levels of consciousness in terms of realities that can be understood in psychological states. Above is the rational or mental self. Above that are levels of higher intuition and superconsciousness, while below one finds the layers representing the irrational (orectic/emotional) psyche and the phsyical body. This distinction between irartional and rational soul seems to be ubiquitious in esotericism since at least the time of Plato and Aristotle. Plotinus added a third gradation, the noetic soul, which is above the rational.
A detailed psychological approach is taken by Buddhism, which distinguishes between the higher (corersponding to the mental) form and formless realms, and the lower (representing the orectic and physical) desire realms. All in all, there are 31 lokas are each associated with specific psychological and meditative states. Here it seems that the psychological element is primarary, and that the mythological and cosmological was used as a sort of elaboration upon or interpretation of that.
More metaphysical in approach is the idea of series or gradation of distinct levels of self. The earleist example of this is the Taittiriya Upanishad, with the series "food" (body), prana (vitality), manas (mind), vijnana (gnosis), andananda (bliss, representing Brahman, the Absolute). This had a big influence on Advaita Vedanta and later Yoga Psychology , although the interpretations of, say, Shankara and Sri Aurobindo, are light years apart regarding this.
A parallel series is found in the classical West in Middle Platonism, the Corpus Hermetica (matter - vital spirit (pneuma) - psyche - divine mind (nous)), and Neoplatonism (matter (hyle) - irrational, rational, and noetic psyche - nous - Absolute). One might say that the psyche is the same as the manas, and the nous as the vijnana (or the noetic psyche as the Shankaran vijnana kosha). All of this leads also of course to the idea of subtle bodies.
More theosophical, cosmological or cosmotheological mysticism uses original gnostic revelation or at least comparitive esoteric study to intuite the universe or macrocosm as a whole, and relates individual levels of consciousness to that. It maps the levels or planes or hypostases in terms of realities in terms of a universal, objective unfolding. Generally there is a common esoteric and gnostic theme of the perennial philosophy, there is a series of subtle planes or universes which emanate from the Supreme Absolute and progress through increasing degrees of density and materialisation, culminating in the physical universe. While reference is also made to subtle bodies and soul-levels, these are elaborated with much less attention to detail than the overall cosmology or cosmotheology. In Later Neoplatonism (Iamblichus, Proclus, etc), Gnosticism, Kabbalah, and the Theosophy of Blavatsky, we find elaborate detailed consideration of planes of existence, gods, angelological powers, and so on.
Finally, there is the occult methodology of leaving the physical body for a while (soul travel, astral travel, out of body experience) and exploring the various realms and planes of existence that one encounters. Examples here are original Shamanism, soul ascension in Gnosticism, Kabbalah, etc, the occult researches of Max and Alma Theon, Radhasoami and Eckanker soul travel, and modern day astral travellers and OOBE research (Robert Monroe etc). Esoteric cosmologists of this sort may describe the various worlds, universes, or pleromas can be recognised by the particular colours (Theon) or light and sounds (Sabda Surat Yoga / Sant Mat), or magical beings (Hermetic Kabbalah - e.g. Golden Dawn) native to each. Perhaps such an experiential phenomenological approach can lay the foundation for a truely universal and empircal esoteric science.
Fortunately it is possible to combine all of these approaches, and to see the levels or bands of the former as referring to the microcosmic equivalent of the pleromas or universes of the latter (indeed such equivalence plays an important part in Lurianic Kabbalah (e.g. Jacob's Ladder and the ascent of the Soul) and is specifically mentioned by Mirra Alfassa/The Mother (ref xxxx) and in post-Blavatsky theosophical diagrams of C.W. Leadbeater and Alice Bailey (example of the latter at the top of this page), as well as the psychological terminology Theon (who was Mirra's teacher in occultism) used for the lower four cosmic levels.
This gives (Theon, Leadbeater, Mirra, New Age) the equivalence of the emotional or desire nature (called the Nervous by Theon and the Vital by Mirra) with the "Astral Plane", and therefore the rational psyche or mind with the next universe up, and the life force principle or prana with an "Etheric plane" that is lies between the physical and the Astral (re this latter see Steiner - Occult Science and elsewhere - and the Leadbeater and Bailey cosmic diagrams). In this was one can equate the visionary universe with specific psychological strata (in addition to phenomena native to that universe)

Gradations of Planes versus Levels of Self

The series of Planes of Existence and Planes of Consciousness should not be confused with the "Concentric""inner-outer" (or depth-surface, figure-ground, subliminal-conscious) sequence. Both refer to gradations of prakriti, but they are distinct axiis of being, although they are invariably confused by those traditions that recognise only a single parameter. Self and Non-self is another parameter that is confused - in fact there are a gradation of Selves, just as there is a gradation of Planes, just as there is a gradation of "layers" of subconsciousness ("inner") and of planes or worlds ("vertical"). One reason esotericisma nd occultism has trouble arriving at a consistent Map of Reality of any complexity beyond the basic "perennial philosophy" is because these different parameters keep getting confused (the Theosphical diagram at the upper left of this page is a typical example of this reduction to a single parameter). And this is to say nothing of spiritual states like nirvana and liberation which are usually placed at the top of the hierarchy or holarchy (e.g. Da Free JohnKen Wilber), but as Sri Aurobindo explains is actually a sort of side-movement.

Practical Considerations

The Kabbalists, and following them Theon and Blavatsky (and from her the whole Theosophical and ex-Theosophical (Steiner, Bailey) tradition), understand reality as in a sense "fractal", in that each plane or universe or division of reality itself contains a full complement of planes, and so on. (Gurdjieff also said the same thing, according to Ouspensky (In Search of the Miraculous), he probably also got it from Blavatsky ). So, the implication is (and this is especially evident in Theon's diagram and Blavatsky's concept of "kosmic planes"), much more so than in the later theosophical and post-theosophical diagrams) that the psychological attributes may correspond to lower recursions rather than the original larger universes in themselves.
Thus, it is easier to understand those sub-planes or bands that are "closer to" the objective physical, and make up our ordinary surface being (what Sri Aurobindo calls the Outer Being), then it is to understand the larger and more visionary, pure supraphysical realities. This should be taken into consideration when drawing up any tabulation or map of universes or pleromas or levels or worlds of occult consciousness and super-consciousness.



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Overview of the Planes of Existence

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The following represents a suggested overview of the primary universes or self-manifest modes of the Supreme that constitute the "vertical" or prakritic planes axis of the Cosmos. This is however only one dimension, and these gradations or hypostases should also be considered in terms of the "concentric" levels of being. To collapse the spectrum of being to a single ontocline or paraneter is misleading.
In defining these levels or gradations I have borrowed from Neoplatonism, Gnosticism, Tantra, Sufism, Kabbalah, the Theons, and especially from Sri Aurobindoan concepts. If I rely upon the latter a lot, it is only because in his Life Divine and Letters on Yoga he presents such a clear and comprehensive overview of the spectrum of realities. Even so it is important to remeber that Sri Aurobindo was concerned to lay out a practical path and technique to divinization, and for this reason the states of consciousness in his yoga of ascent refer to states actualised in the physical body and physical mind, and the metaphysical planes and hypostases (which are actual states or dimensions of existence in themselves, as distinct universes) were often more described less thoroughly. Certainly he does not shy away from referring to these, and in fact is one of the very few Indian teachers who does (perhaps due to his incorporating Theosophical and Theonist ideas), but he does not distinguish between these states when actualised in the physical consciousness, and the states as they exist as autonomous supra-physical hypostases. However there is a distinction, if only in terms of "octaves" or "resonances", and Sri Aurobindo's descriptions (as phenomenological exemplars or "type specimens" of consciousness so to speak) is primarily concerning the physical embodiment, integration, and union, of these higher states.
From proximity to the Godhead to the physical cosmos, a number of successive universes or cosmic planes can be described in more detail as follows:
Divine planeDivine or Cosmic Consciousness: The first stage of this metaphysically vertical parameter, the Divine Universe, the upper World of Atzilut, the plane of Active or Free Intelligence or Logos or Overmind Intuition, includes the Divine Worlds, Cosmic Gods and Godheads; intermediate between the Infinite Noetic Godhead (Logos) and the Manifest Temporal Cosmos. Neither totally eternal, infinite and transcendent, or finite and dualistic, this important Plane stands between the two. Here is where the One Light of the Logos or Transcendent Nous becomes a prism of many radiances, archetypes, gods, sefirot, lights... These in turn supervise the creation below. In Kabbalah this is best described as the World of Atzilut (Divine Emanation), although Sri Aurobindo uses the term Overmind, and Theon Free Intelligence. Moving up from lower finite existence, this plane or universe is experienced as a place of profound and subtle cosmic and esoteric mysteries and gnosis hinting at the Unfolding of the Logos [c.f. GnosticismLurianic Kabbalah, etc], in which there is no distinction between oneself and the cosmos [Sri Aurobindo].
Noetic UniverseEnlightened Spiritual Mind and Gnosis: The next Universe down from the Divine Pole of existence is the noetic universe, region of pure Enlightened mind, a series of Spiritual Worlds of emanated hierarchies. These are the spiritual hierarchies that emanate from and are the expression and aspects of the Divine world, the ideational Gods and archetypal or divine-Angelic hierarchies. This includes the archetypal or Higher Angelic hierarchies from which originate the gnostic idea-forms that filter down into the angelic ideational planes.  The hierarchies of this Universe still have a greater demiurgic or Creative power than the Affective hierarchies below them. In Kabbalah this is the Archangelic Universe, or the World of Beriah (Creation). According to Sant Mat and to Theon there are several universes here, pure spiritual ontocosms beyond the abstract mental plane. This is equivalent to Sri Aurobindo's Higher Mind level. Moving up from lower finite existence, this ontocosm, to which corresponds in part the Sahasrara or Crown chakra above the head, confers the option of Liberation from rebirth, should one choose that. Sri Aurobindo refers to three levels or gradations of spiritual mind - from lower to higher this is the Higher Mind, Illumined Mind, and Intuitive Mind (the latter intermediate between Mind and Overmind (Divine or Cosmic Consciousness). Moving up from lower finite existence, these universes are experienced as a great Enlightenment, and humans who have attained this state are seen as great saints, avatars and buddhas.
Spiritual Mental planeSpiritual Mind or Pure Intellect: The next Universe down, the Plane of Pure Mind or pure intellect, is the region of pure Creative Ideas. In Kabbalah this is the Angelic Universe, or the World of Beriah (Creation) of Kabbalah, as well as perhaps the upper part of the world of Yetzirah (Formation). It includes the highest faculties normally active in even the developed individual, and the higher unconscious in part, as well as many regions beyond normal human consciousness. Included here are the spiritual hierarchies that emanate from and are the expression and aspects of the Enlightened Mind worlds, including spiritual archetypes which filter down and eventually manifest in the Physical universe. The Ajna chakra (and one might also assume the Nirvana or "lower" crown chakra) is associated here (i.e. due to the fractal nature of reality, this universe corresponds to the ajna etc (just as other universe correspond to their chakras - the spiritual-gnostic to the crown, the "Physical" or Form universe to the muladhara), but the chakras still (in my understanding pertain to the subtle or inner Form universe). Sri Aurobindo refers to this as the lowest of the four levels or gradations of mind - the pure Thinking Mind, or simply Mind or Mental plane. This is in its own realm pure and unsullied by ignorance; it is only the Mind mixed with the lower levels that leads to delusion and doubt, and the limitations of the outer or "gross" surface consciousness. An alternative classification would be to include the Mental as the lowest sublevel of the Noetic.
Pure Affective PlaneUniverse of Desire or Intention: (Pure Psychic Universe(s)). The psychic or desire or intentional reality, is, like all the planes or universes, a vast region, with many subdivisions. Most often it is divided into two. The higher levels are heaven regions of pure spiritual emotion and love, can be called the Angelic Universe, being in part equivalent to the Kabbalistic Yetzirah and spiritualist celestial realms, and a region of pure Love and Compassion. It includes the Spiritual and Spiritual-Psychic World; the highest faculties normally active in a person; the higher unconscious in part. This is the lowest of the spiritual heaven realms or "pure universes", and is represented by the Anahata or Heart chakra, wherein dwells the Higher Self (hence Max Theon identifies this region with theSoul degree). The lower subdivisions correspond to various psychic and occult planes of existence. Many of the higher psychic experiences, revelations, religious experiences, and so on, come from here. This is a region of great desires and passions, and a snare for the gullible and unwary, who mistake the half-luminous denizens of this Plane for an ascended master or superme deity. In western esotericism such as Theosophy and Hermeticism, this is or includes the Astral plane. Theon uses the term Nervo or Nervous.
Physical PlaneUniverse of Material Form: (Gross and Subtle Physical) The most manifest universe, the plane of Form or Matter, can also be divided into one or more upper or more subtle spiritual and a lower or dense subdivision. These are referred to in Adya Theosophical, Anthroposophical, and some New Age thought as the Etheric and the Physical. The Etheric region represents the interface between the Psychic (and more subtle realities) and the Physical proper. It also includes many refined, subtle and Imaginal states of existence that have little relation to our world, or only irrupt into the known universe occasionally, as UFOs and other anomalous (Fortean) phenomena. In even more subtle dimensions of the physical one finds the physical Astral region, and beyond that Steiner's Spiritual Heirarchies. In the subtle physical also there is what in esoteric Islam is widely called the Imaginal Realm, the Barzakh or the Intermediate World, in which "bodies are spiritualitised and spirits corporalised". In western esotericism such as Theosophy and Hermeticism, this is or includes the Astral plane. Theon uses the term Nervo or Nervous Degree. (perhaps equivalent to "etheric" - nadis etc?). The Etheric and Imaginal also provide the blueprints for the Physical universe. Below this of course is the dense physical plane is the material universe, the lower part of the World of Asiyah, which includes physical consciousness, the mundane mind, higher states of consciousness, and also the very restricted state of consciousness in inanimate matter going all the way down to the inconscience of "formless" matter (only formless when expreinced subjectively) or hyle; source of physical laws, and theatre for the soul's evolution, crucible of self-transformation, and the working out of the Divine Plan.
These five (or four or seven or eight or nine or however many) Universes or Planes can also be classified into a group of lower ones, corresponding to the Eastern (Hindu, Jain, and Buddhist) idea ofsamsara or embodied transmigratory existence, and a group of higher planes of divine consciousness, which can be referred to as the Higher Spiritual worlds. Note that these higher worlds are not the same as Nirvana or Moksha, although if you attain this state you are certainly in the condition described as self-realised or enlightened. But Nirvana is release from all existence - higher and lower, enlightened and ignorant. Nirvana, Moksha, or Mukti (Liberation) is a state of non-being, a return to the Supreme (or rather, a realisation that you always were the Supreme). But in realising that you lose your embodied existence. You are no longer a part of the evolution of the cosmos to the state of Divinization (or Supramentalisation, in Sri Aurobindo's term). Ultimately it is a matter of choice whether one seeks Nirvana or Supramentalisation (by choice I mean the choice of one's Higher Self, not of the ego or finite personality)
So there are the three Samsaric Worlds or Planes - Gross and Subtle Matter (Form), Orectic, and pure Mind or Spiritual-Ideational (or five or six according to Buddhism (see wheel of rebirth), but they do not use an equivalent classification to the one used here), and a number of higher Spiritual worlds. It might be that in some traditions of Sant Mat / Radhasoami cosmology there are referred to assaguna (with form - the lower three) and nirguna (formless, the higher two).
The dividing line between Samsaric and Spiritual-Divine might correspond to what Sri Aurobindo calls the "void region" above the head; this in other words is the Shunya or Clear Light of Tibetan Buddhism. Below it, you are caught in samasara and karma, above it you have fully integrated gnosis, although there is still the karma from past actions, and the evolutionary impetus of the Higher Self.
Each of these worlds can also be divided into further subworlds.  There are in addition other parameters as well as the ontological series of worlds. All of which contributes to a foundation or framework for a unified Esoteric Science
And just as the Universes of Physical, Astral, Affective, Ideational, etc exist as Universal objective realities, the cosmic or objective reality as a whole, so there is the individual "soul" or support (adhar) ofconsciousness that corresponds to each.  So we have a psychology of three primary grades of consciousness, which constitute the individualisation of the entity in that particular Universe; an Occult Psychology in other words.  Here the terms Physical, Emotional, and Mental are used. In Kabbalistic terminology these can be referred to as the nefesh (in Kabbalah the psychological faculties of the World of Asiyah (the Physical and Imaginal), and one of several terms for the "soul"), the ruah (the psychospiritual faculties corresponding to Yetzirah, the Mental World), and the neshamah (the soul-principle of Beriah, the Noetic World).

Full Circle The Moral Force of Unified Science

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ed. by Edward Haskell

Gordon and Breach, New York, London & Paris, 1972
This book has been out of print for a long time, but has recently been issued in a free complete on-line html edition.
Full Circle - Complete On-line Edition

From the synopsis
Full Circle argues that scientific specialisation has destroyed those concepts and values crusial to the survival and regeneration of Western democracy.  These values are boldly restated as an assembly of the sciences - physical, biological, and psycho-social - within a single system, the periodic cordinate system of of Unified Science, modelled on Leibnitz's Universal Characteristic....."
In this section I'll briefly
Haskell and his co-workers developed a number of important insights, each building upon the preceeding:
Three classes of relationships. - this adds to positive or enhanced (+) and negative or decreased (-) (or in more holistic terms Synergy and Adversity), a third class that is unaffected or Neutrality (0). These three classes of relationship represent the building blocks of the whole system.
9 Co-Actions - when you have two co-acting entities, each with three classes of relationship, you have nine possible co-actions. A relationship may be good for one party but bad for another, or neutral for one but positive for another, and so on. This is expressed in the following table
9 Co-Actions
The Co-Action Compass or PCS (Periodic Coordinate System) - This replaces the table of 9 Co-Actions with a simple but extremely profound diagram showing the varying degrees of negative, positive, and neutral coactions. Adapting cybernetic concepts, one element of the system (here represented as the vertical or Y axis) represents the dominant element, the controller or governor, and the other (here shown as the horizontal or X axis) represents the work component.
The Moral Law of the Unified Science This one seems rather strange at first. Haskell restates the spiritual principle "as you sow, so shall you reap", as a scientific law of Nature that applied in all the stages of evolution, using the Mendeleevian Periodic Table as a starting point "where reaping is the properties of the chemical elements and sowing is the co-Action between the atom's two components ­ its vast, light, electron cloud, and its tiny, massive nucleus."
According to Haskel these two components ­ the electron cloud (work component) and the nucleus (governor) related in only three ways ­ positive, neutral, or negative - and that by plotting these on the Co-Action Compass you have have the basic arrangement, as follows:
Mendeleev Table on Co-Action Compass
The most positive state is the one in which both parties have a positive action, resulting in maximum organisation, symbiosis (here taken as a generic term for all the levels of evolution, not just the biological) and mutual evolution (ultimately to omega (of Teilhard) or godhead). The most negative is the entropic one in which the relationship is mutually destructive. There are many gradations between these two extremes. Haskell called this dynamic give and take interaction the Moral Law of Unified Science.
The diagram is periodic because the same pattern applies at all levels of being, as shown here.
General Co-Action Compass
At the biological level, the point of omega or maximum organisation is represented by a symbiotic relationship between two organisms, in which both benefit. Predation (the dominant preys on the weaker), Parasitism (the weaker preys on the dominant), Commensialism (one organism benefist and the other is unaffected) and various other ecological interactions can all be plotted. Although in the book this principle is applied to ecological communities, it can also be adopted (even more precisely) to individuals.
Biological - Ecological Co-Action Compass
Haskell and his coworkers also plotted human societies in the same way, although I find the formualtion somewhat simplistic (human history and technology does not develop in a strictly linear manner, for taht matter neither does biological evolution). However, ignoring the details and just looking at the basics, Unified Science does argue very coherently that the same patterns of relationship occur between particles, atoms, molecules, plants, animals, and human societies. In this way there is an integration of the sciences on the basis of the hypothesis that all natural systems have a common underlying structure, with the Periodic Table of chemical elements as its special atomic case, allowing a universal formulation.
The following diagram illustrates the way the various evolutionary strata are integrated, one within the other, in a single evolutionary process.
all the evolutionary stages or periods combined
There is an interesting parallel here with Arthur Young's Theory of Process - both are theories of a universal science in terms of a number of discrete stages that evolve in a sort of cybernetic (in the original sense of the word) feedback mechanism.  They even share many of the same major stages.  There are however also many important differences between the two.


Web linksLinksWeb links
external link About Edward Haskell - biography

See also Anthony Judge's essay external link Cardioid Attractor Fundamental to Sustainability - 8 transactional games forming the heart of sustainable relationship, which combines the Carnot Cycle (an idealized thermodynamic heat engine), the Coaction Cardioid of Edward Haskell (Unified Science), the Eight Trigrams, and other subjects (part of the enormous external link Laetus in Praesens website




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The World Tree

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Tree
Like the octave, the spiral, the mandala, the fractal, the image of the tree represents a template for the structure of reality, and the emergence of multiplicity (branches, twigs and leaves) out of unitty (the trunk), of the visible (the tree above ground) out of the invisible, (the hidden part of the tree - the roots below ground).
Many ancient cultures incorporate the myth of the World Tree, or Tree of Life, Tree of Knowledge, Tree of Speech, as it is also known.
In Nordic mythology the World Tree or external link Yggdrasil of the Eddas is the giant ash tree that links and shelters all the worlds. Beneath the three roots the realms of Asgard, Jotunheim, and Niflheim (Gods and giants) are located, and also the Well of Wisdom and the Well of Fate, and the Hvergelmir (Roaring Kettle), the source of many rivers.  In the Tongan/Fijian myth of creation there is at the beginning of things the "Tree of Speech" which, like the giant Ash Yggdrasil, this is the gathering place of the gods, and the tree grows by a fountain, the Water of Life.  The three worlds are represented by three parts of the world tree - branchs, trunk and roots. The branchs are the home of the Gods, the middle is the earth / land of the giants, and the roots of the tree is the underworld.
The Bhagavad-Gita (external link chapter15  external link verse 1) refers to the Asvattha (external linkFicus religiosa, popularly known as the Bodhi tree,) or world tree as growing with its roots in the heavens, and its trunk and branches extending downwards to earth.  Its leaves are the Vedas (sacred scriptures); its branches the three qualities (gunas), and the lesser branches the sense-objects
The upside down tree (the metaphor also and more generally applying to the large Nyagrodha (Ficus bengalensis), with branches which grow roots and roots which grow as branches) represents the emergence and emanation of the universe out of the Ground of being.
As well as literal symbolism there is also the more metaphoric.  In the system of Kabbala (esoteric Judaism, later adopted and modified by the Hermetic magickal tradition as Qabalah) there is the Tree of Life with its ten Sephirot and twenty-two connecting paths.
There are also diagrams that are tree-like, although not specifically represented as trees.  For example the Egyptian and external link Greek Theogenies, or geneologies of the Gods, trace the origin of all the gods and hence all  craetion back to an original God or primal principle (e.g. chaos).  More abstract and universal are the Indian Samkhyan diagram of tattwas (evolutes), and Neoplatonist Proclus' tabulation of the emanation of principles from the One to the body.
The theme of the Tree of Life also appears more recently (19th century) in the writings of the Darwinist philosopher and scientist external link Ernst Haeckel, who was the first (I think) to represent living organisms external link in a phylogentic tree. In the later twentieth century the Haeckelian tree was superceded by the more precise Wikipedia link cladistic tree; this new version of the phylogentic external link Tree of Life can ideally be used to match the entire evolution of life on Earth down to the smallest branches (although in practice this isnt possible because of limitations of the fossil record)

See also Belorussian translation of this page

Web linksLinksWeb links
on-line essayWorld Trees - By Hazel Minot - a very informative on-line essay
web pagegraphics Five Trees - Five Sacred trees of India




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The Torus

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The Torus

The inventor and philosopher Arthur M. Young proposes that the torus is the fundamental structure of reality is the vortex-shape or torus, the most complex natural topological entity
the torustwo rotating perpendicular circularitiesthe torus - seven topological distinctions
external link As summarised by Frank Barr, the torus is"a self-referential "time-structure" with numerous unique properties (Young, 1976) such as:

    1) composition from two rotating "perpendicular circularities";
    2) the shape of a vortex, an entity which is consubstantial with its matrix--i.e., the only means bywhich self-sustained motion can exist in a given medium;
    3) the same volume formula, 2pi²R³, as the Einstein-Eddington universe, the so-calledhypersphere.
    4) a universal distribution, occurring with photons and particles through the cellular centriole tothe universal hypersphere;
    5) the ability to reconcile the continuum of relativity and the discreteness of quantum theory;
    6) the means to explain the ancient puzzle of "free will in a universe run by God" or how therecan be self-determined entities in the continuum; and
    7) seven topological distinctions--(i.e., a map drawn on the surface of a torus requires sevencolors in order for all bordering countries to be distinguished by differences in color).
The Meru FoundationThe 3,10 Torus Knot, Ring, Sphere Tetrahelix and Hand - a poster and explanatory text originally published in TORUS, the Journal of the Meru Foundation, Vol. 2 #2.
external link Continuous Creation - a poster originally published in TORUS, Journal of the Meru Foundation, Vol.2, #3, July 1993




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The Reflexive Universe

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The Reflexive Universe
When I was developing my own cosmology, Arthur M. Young's Reflexive Universe was one of the books that exerted the greatest influence on me.  It proposes a radical cybernetic theory (the Theory of Process), integrating esoteric thought and modern science, and explaining the evolution of consciousness in terms of four levels and seven stages.  This simple mode of universal evolution, which he calls the "Arc," describes the descent of spirit (light) into matter and the ascent back to spiritual again, as indicated in the following diagram
The evolutionary arc
The evolutionary arc
(note: fig.1 shown here has been reproduced from by Frank Barr's excellent on-line article, external linkThe Theory of Evolutionary Process as a Unifying Paradigm.  A slightly simpler version of this diagram appears on page 41 of The Reflexive Universe.)

The Stages of Evolution

Evolutionary stages and substages


Light
Particles
Atoms
Molocules
Plants
Animals
Dominion

(Noosphere)

Different Descriptions and Diagrams of Evolution and the Evolutionary Arc

Rudolph Steiner
Sri Aurobindo
Teilhard de Chardin
Meher Baba
Edward Haskell
Ken Wilber

The Fundamental Structure of Reality

In this book the author also proposes that the fundamental structure of reality is the vortex-shape or torus, the most complex natural topological entity, with a number of unique properties, including the volume formula, 2pi²R³, the same as the Einstein-Eddington universe or hypersphere, and the fact that a map drawn on the surface of a torus requires seven colours for all bordering countries to be distinguished by different colours.  This then ties in with the seven stages of evolution in the arc and other esoteric teachings.


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Morphogenetic Fields

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and the hypothesis of formative causation

note: the following definitions are all from the external linkGlossary at the external linkRupert Sheldrake site.

formative causation, hypothesis of: The hypothesis that organisms or morphic units at all levels of complexity are organized by morphic fields, which are themselves influenced and stabilized bymorphic resonance from all previous similar morphic units

memory: The capacity for remembering, recalling, recollecting, or recognizing. From the mechanistic point of view, animal and human memory depend on material memory traces within the nervous system. From the point of view of the hypothesis of formative causation, memory in its various forms, both conscious and unconscious, is due to morphic resonance.


morphic field: A field within and around a morphic unit which organizes its characteristic structure and pattern of activity. Morphic fields underlie the form and behaviour of holons or morphic units at all levels of complexity. The term morphic field includes morphogenetic, behavioural, social, cultural, and mental fields.  Morphic fields are shaped and stabilized by morphic resonance from previous similar morphic units, which were under the influence of fields of the same kind. They consequently contain a kind of cumulative memory and tend to become increasingly habitual.


morphic resonance: The influence of previous structures of activity on subsequent similar structures of activity organized by morphic fields. Through morphic resonance, formative causal influences pass through or across both space and time, and these influences are assumed not to fall off with distance in space or time, but they come only from the past. The greater the degree of similarity, the greater the influence of morphic resonance. In general, morphic units closely resemble themselves in the past and are subject to self-resonance from their own past states.


morphic unit: A unit of form or organization, such as an atom, molecule, crystal, cell, plant, animal, pattern of instinctive behaviour, social group, element of culture, ecosystem, planet, planetary system, or galaxy. Morphic units are organized in nested hierarchies of units within units: a crystal, for example, contains molecules, which contain atoms, which contain electrons and nuclei, which contain nuclear particles, which contain quarks.


morphogenesis: The coming into being of form.


morphogenetic fields: Fields that play a causal role in morphogenesis. This term, first proposed in the 1920s, is now widely used by developmental biologists, but the nature of morphogenetic fields has remained obscure. On the hypothesis of formative causation, they are regarded as morphic fields stabilized by morphic resonance.


All of which gives the following diagram:
morphic resonance
morphic unit

the cycle of ideas

Here is only one possible perspective on how morphic resonance and formative causation fits in to the big picture regarding human understanding (and bias) of the universe:
psychic reality  
Thought- forms
 
 
 
psycho-physical interface formative causation

 
 
physical-social reality

(Noosphere)
  
paradigms
 

web pagelinks Morphogenetic Fields - a page of links







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Fourth dimension in art

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Fourth dimension in art

From Wikipedia, the free encyclopedia/Blogger Ref http://www.p2pfoundation.net/Multi-Dimensional_Science

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An illustration from Jouffret's Traité élémentaire de géométrie à quatre dimensions. The book, which influenced Picasso, was given to him by Princet.
New possibilities opened up by the concept of four-dimensional space (and difficulties involved in trying to visualize it) helped inspire many modern artists in the first half of the twentieth century. Early Cubists, Surrealists, Futurists, and abstract artists took ideas from higher-dimensional mathematics and used them to radically advance their work.[1]


Early influence[edit]

Dalí's 1954 painting Crucifixion (Corpus Hypercubus)
French mathematicianMaurice Princet was known as "le mathématicien du cubisme" ("the mathematician of cubism").[2] An associate of the School of Paris, a group of avant-gardists including Pablo Picasso, Guillaume Apollinaire, Max Jacob, Jean Metzinger, and Marcel Duchamp, Princet is credited with introducing the work of Henri Poincaré and the concept of the "fourth dimension" to the cubists at the Bateau-Lavoir in the late 1900s.[3]
Princet introduced Picasso to Esprit Jouffret's Traité élémentaire de géométrie à quatre dimensions (Elementary Treatise on the Geometry of Four Dimensions, 1903),[4] a popularization of Poincaré's Science and Hypothesis in which Jouffret described hypercubes and other complex polyhedra in four dimensions and projected them onto the two-dimensional page. Picasso's Portrait of Daniel-Henry Kahnweiler in 1910 was an important work for the artist, who spent many months shaping it.[5] The portrait bears similarities to Jouffret's work and shows a distinct movement away from the Proto-Cubistfauvism displayed in Les Demoiselles d'Avignon, to a more considered analysis of space and form.[6]
Early cubist Max Weber wrote an article entitled "In The Fourth Dimension from a Plastic Point of View", for Alfred Stieglitz's July 1910 issue of Camera Work. In the piece, Weber states, "In plastic art, I believe, there is a fourth dimension which may be described as the consciousness of a great and overwhelming sense of space-magnitude in all directions at one time, and is brought into existence through the three known measurements."[7]
Another influence on the School of Paris was that of Jean Metzinger and Albert Gleizes, both painters and theoreticians. The first major treatise written on the subject of Cubism was their 1912 collaboration Du "Cubisme", which says that:
"If we wished to relate the space of the [Cubist] painters to geometry, we should have to refer it to the non-Euclidian mathematicians; we should have to study, at some length, certain of Riemann's theorems."[8]
In a review of the 1913 Armory Show for the Philadelphia Enquirer, the influence of the fourth dimension on avante-garde painting was discussed; the paper's art-critic describing how the artists' employed "..harmonic use of what may arbitrarily be called volume".[9]

Dimensionist Manifesto[edit]

In 1936 in Paris, Charles Tamkó Sirató published his Manifeste Dimensioniste, which described how "the Dimensionist tendency has led to:[10]
  • 1. Literature leaving the line and entering the plane.
  • 2. Painting leaving the plane and entering space.
  • 3. Sculpture stepping out of closed, immobile forms.
  • 4. ...The artistic conquest of four-dimensional space, which to date has been completely art-free."
The manifesto was signed by many prominent modern artists worldwide. Hans Arp, Francis Picabia, Kandinsky, Robert Delaunay and Marcel Duchamp amongst others added their names in Paris, then a short while later it was endorsed by artists abroad including László Moholy-Nagy, Joan Miró, David Kakabadze, Alexander Calder, and Ben Nicholson.[10]

Crucifixion (Corpus Hypercubus)[edit]

In 1953, surrealist Salvador Dalí proclaimed his intention to paint "an explosive, nuclear and hypercubic" crucifixion scene.[11][12] He said that, "This picture will be the great metaphysical work of my summer".[13] Completed the next year, Crucifixion (Corpus Hypercubus) depicts Jesus Christ upon the net of a hypercube, also known as a tesseract. The unfolding of a tesseract into eight cubes is analogous to unfolding the sides of a cube into six squares. The Metropolitan Museum of Art describes the painting as a "new interpretation of an oft-depicted subject. ..[showing] Christ's spiritual triumph over corporeal harm."[14]

Abstract art[edit]

Some of Piet Mondrian's (1872–1944) abstractions and his practice of Neoplasticism are said to be rooted in his view of a utopian universe, with perpendiculars visually extending into another dimension.[15]

Other forms of art[edit]

The Fourth dimension has been the subject of numerous fictional stories.[16]

See also[edit]

References[edit]

  1. Jump up ^Henderson, Linda Dalrymple. "Overview of The Fourth Dimension And Non-Euclidean Geometry In Modern Art, Revised Edition". MIT Press. Retrieved 24 March 2013. 
  2. Jump up ^Décimo, Marc (2007). Maurice Princet, Le Mathématicien du Cubisme (in French). Paris: Éditions L'Echoppe. ISBN 2-84068-191-9. 
  3. Jump up ^Miller, Arthur I. (2001). Einstein, Picasso: space, time, and beauty that causes havoc (Print). New York: Basic Books. p. 101. ISBN 0-465-01859-9. 
  4. Jump up ^Jouffret, Esprit (1903). Traité élémentaire de géométrie à quatre dimensions et introduction à la géométrie à n dimensions (in French). Paris: Gauthier-Villars. OCLC 1445172. Retrieved 2008-02-06. 
  5. Jump up ^Robbin, Tony (2006). Shadows of Reality: The Fourth Dimension in Relativity, Cubism, and Modern Thought (Print). New Haven: Yale University Press. p. 28. ISBN 9780300110395. 
  6. Jump up ^Robbin, Tony (2006). Shadows of Reality: The Fourth Dimension in Relativity, Cubism, and Modern Thought (Print). New Haven: Yale University Press. pp. 28–30. ISBN 9780300110395. 
  7. Jump up ^Weber, Max (1910). "In The Fourth Dimension from a Plastic Point of View". Camera Work31 (July 1910). 
  8. Jump up ^Gleizes, Albert; Metzinger, Jean (1912). Du "Cubisme" (Edition Figuière). Paris. 
  9. Jump up ^Oja, Carol J. (2000, February 2003). Making Music Modern: New York in the 1920s. Oxford University Press, USA. p. 84. Check date values in: |date= (help)ISBN 9780195162578
  10. ^ Jump up to: abSirató, Charles Tamkó (1936). "Dimensionist Manifesto" (PDF). Paris. Retrieved 24 March 2013. 
  11. Jump up ^Dalí, Salvador; Gómez de la Serna, Ramón (1988, 2001). Dali (Print). Secaucus, NJ: Wellfleet Press. p. 41. ISBN 1555213421. Check date values in: |date= (help)
  12. Jump up ^"SALVADOR DALÍ (1904–1989)". SpanishArts. 2013. Retrieved 24 March 2013. 
  13. Jump up ^"Crucifixion ('Corpus Hypercubus'), 1954". Dalí gallery website. Retrieved 25 March 2013. 
  14. Jump up ^"Crucifixion (Corpus Hypercubus)". The Metropolitan Museum of Art. Retrieved 24 March 2013. 
  15. Jump up ^Kruger, Runette (Summer 2007). "Art in the Fourth Dimension: Giving Form to Form – The Abstract Paintings of Piet Mondrian" (PDF) (5). Spaces of Utopia: An Electronic Journal. pp. 23–35. ISSN 1646-4729. Retrieved 25 March 2012. 
  16. Jump up ^Clair, Bryan (16 September 2002). "Spirits, Art, and the Fourth Dimension". Strange Horizons. Retrieved 25 March 2012. 

Sources[edit]

Further reading[edit]

  • Henderson, Linda Dalrymple (2013). The Fourth Dimension And Non-Euclidean Geometry In Modern Art (Revised ed.). Cambridge, Massachusetts: The MIT Press. ISBN 0262582449. 
  • Henderson, Linda Dalrymple (1998). Duchamp in Context: Science and Technology in the Large Glass and Related Works. Princeton, N.J: Princeton University Press. ISBN 9780691123868. 

External links[edit]

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