dreams save lives

A recent series of events, including dreams of colleages, friends, as well as dreams of my own, inspired the writing of this article (after interviewing Dr. Burk) at this particular time. My hope is that we continue to trust our fullest human potentials, including how dreams can help us see diseases developing, heal them, and even better, warn us to change course prior to an illness developing!

It was spring 2018 when I was introduced to Kathleen O’Keefe-Kanavos (dream teacher and three-time breast cancer survivor). Our introduction was online, as I was invited to be a guest on her webTV program (see kathleenokeefekanavos.com) featuring upcoming conference presenters of the International Association for the Study of Dreams (IASD). Just a couple of months later, I met Larry Burk, MD, CEHP, a holistic radiologist, at the IASD conference (asdreams.com), which took place in Arizona. Both were in attendance and promoting their recently published book Dreams That Can Save Your Life: Early Warning Signs of Cancer and Other Diseases. It was hot-off-the-press and I knew I just had to read it. Needless to say, I read the book and must tell you that I hadn’t read anything quite like it. This book is filled with startling true stories of men and women whose dreams predicted disease and, for some, even guided them through the healing process. The authors want to bring dreaming back into Western medicine, giving dreams the attention they deserve. I wanted to learn more about the studies currently taking place, so I interviewed Dr. Burk in April 2019. Here is what he shared with me.

Early on, Dr. Burk had a few close friends who had dreams warning them of breast cancer – I’m thinking, this research is personal. Furthermore, Burk himself is a dreamer and has a strong relationship with his dream-life, using them for guidance. He has been tracking his dreams for over 30 years. Knowing that dreams have guided Burk through his life, I asked him about his decision to leave his education direction position at Duke in 2004 only to return to Duke in 2015. His decision to leave Duke (Integrative Medicine Center) was propelled by a series of synchronicities, while his decision to return to Duke (University Medical Center) was supported by a dream. When unsure whether to return and accept the offer to return to Duke, he decided to use a dream incubation technique – writing a question in his dream journal regarding the decision needed to be made. You can read Burk’s entire dream in Dreams That Can Save Your Life. We discuss our trust in dream incubation as well as synchronicity. At that point, I share with him ways I use the Tarot to guide me and to help me understand my dreams at a deeper level. Burk and I have both attended, and very much appreciated, the Tarot and Dreams workshops at IASD conferences. We also both own a copy of Sidewalk Oracles: Playing with Signs, Symbols, and Synchronicity in Everyday Life by Robert Moss. Our appreciation for dream journaling, synchronicity, art, and Tarot, bring our discussion to life. We acknowledge that there are so many ways to work with dreams!

Like my own journey, Burk has trusted dreams to guide in career decisions. In addition, Burk was guided by dreams during the editing process of his first book, Let Magic Happen: Adventures in Healing with a Holistic Radiologist (2012). He recalls a series of initially puzzling dreams that led him to make particular wise decisions.

I wondered if he has lost colleague-friends over his deep interest and belief in predictive dreams. In 1987, when his interest in alternative ways started to develop things were alright. Burk believed he was protected from harsh feedback during those years. No serious push-back came up until 1996, when his work in mind-body medicine peaked. In 1999, however, some wanted him fired! These days, Western medicine has not progressed much with regard to dreams and health.

We both highly recommend keeping a dream diary, and sharing warning dreams with others, especially your medical doctor. Overall, Western medicine is not very friendly towards the use of dreams as diagnostic tools, yet the countless reports of how they have saved lives warrants taking a more open-minded approach. Case in point, Burk’s TEDx talk in Raleigh, NC (2016), was eventually censored/banned, claiming that it was unscientific. His TEDx coaches encouraged him to be very conservative and to approach everyone in the audience as a skeptic. They encouraged him to wear a suit even, instead of the informal shirt he had chosen. Burk shares with me how he complied with the demands, and believes he approached his presentation conservatively. You can find his TedX talk on YouTube today. I hope you watch it and see for yourself. We both watched Dr. Christopher Kerr’s Tedx talk (Buffalo), I See Dead People. This talk focused on dreams of the dying in palliative care. So some areas of medicine are more open-minded.

In 2012, Burk’s interest in this area developed. With a few stories in hand, he began research on dreams and medical implications in 2013, which was published two years later. Burk credits Bob Van de Castle and Stanley Krippner as initial inspirations and cheerleaders of his work! Van de Castle suggested he present his research at an IASD conference, yet had passed away before he was able to publish his paper. More recently, he conducted a three-month pilot study on dreams of women who are having breast biopsies. This was submitted to an academic journal awaiting decision. How many women are actually having dreams related to their breasts before biopsies? How many women are even writing them down, or keeping a dream journal? We know some women who are having warning dreams! But, without logging dreams how could anyone know?

In addition to research, Burk is also very passionate about doing his healing work with tapping (He has his version of EFT, called EDANVIR) and dreams. One of his early online clients was suffering greatly. She had recurring dreams of childhood trauma and abuse provoking deep feelings of anger, and lived with fears of not being able to make it on her own. Fear and anger were in the forefront. Burk taught her to tap on these emotions. Following the session, the client reported powerful healing dreams where she becomes rescuer with superpowers. Her harsh medical symptoms vanish and her lifestyle improves greatly. With this case, Burk said, the dreams tell you what to tap on, then later, tell you if the treatment is working. This is one of many examples of dreams coming in service as tools for diagnosis and recovery processes.

I hope the information and stories here have prompted you to begin or continue using a dream journal and to trust in your dreams. Dr. Burk can be contacted via his website: larryburk.com. Take a look – you are sure to be intrigued and educated within its pages.

May Your Dreams Be Your Medicine,

Kim

Dr. Dillard’s IDL

In February 2019, I was fortunate enough to have a lengthy discussion with Dr. Joseph Dillard on lucid dreaming, dream yoga, yoga nidra, and his approach called Integral Deep Listening (IDL). Here, for Conscious Chimera’s March 2019 article, I share with you the highlights. If you haven’t yet, please take a look at last month’s article, as February reflects part one of this two-part report. In addition, it might be helpful to take a look at Dillard’s work, particularly these two web pages:

www.integraldeelplistening.com/dr-joseph-dillard and www.integraldeeplistening.com/three-transformative-world-views.

Dillard believes dreaming to be “our most misunderstood and underutilized, innate capability.” He begins by summarizing some core points. In the Buddhist and Hindu traditions, life is seen as a dream. Yoga, as a psychospiritual discipline, can wake us up out of an existence of perpetual sleepwalking. The Buddhist and Hindu worldviews are derived from Shamanism, which assumes a fundamental cosmological dualism – that is, an underworld of demons and devils, and an overworld of angels and deities. Trance and dreaming allow shamans to access communication with these worlds. Shamanistic approaches to dream yoga are concrete and literal; what you experience in a dream is a reality in another dimension. Most traditional approaches, whether they are Amer-Indian shamanistic, Siberian or whether Hindu, Buddhist, or Tibetan Buddhist approaches, will focus on the objective concreteness of experiences and further divide dreaming into either spiritual or mundane categories. You’ll find that again and again wherever you look at them.

This traditional approach to dreamwork and dream yoga is in opposition to the Western psychological approach, which sees everything in a dream or interior, psychological experience, as a self-aspect, sub-personality, or “shadow.” Dillard adds that these two approaches generate a fundamental division in approaches to dreamwork, with the first tending to view dreams as either sacred, spiritual, and highly meaningful, or secular, profane, and meaningless, while the second emphasizing ownership and the self-created nature of experience in order to foster responsibility and personal empowerment.

According to Dillard, Tibetan Dream Yoga is divided into two different categories – one is the category associated the great Tibetan yogi Milarepa, which emphasizes gaining power to awaken out of samsara, or the clinging to the cycle of birth, death, and rebirth, by waking up in your dreams. In this way, lucid dreaming becomes a tool for waking up. He states that, “The idea is to wake up in your waking life. You can rehearse this and learn how to do it by waking up in a dream, to realize that you are dreaming, and have various experiences which will teach you that you have control.” “Consequently, you’ll start to wake up in your waking life and to differentiate the dream-nature, the illusory-nature of waking life from dream life.” The “Milarepa” approach focuses on the steps or injunctions of the yoga of waking up while you are dreaming.

Now, Dillard gives attention to the second Tibetan dream yoga category known as Tibetan Deity Yoga. In short, with this approach one meditates on a bodhisattva or the Buddha, internalizes a mandala, in addition to many other details, recalling colors, shapes, figures, etc., in order to embody and become the deity. One tries to fuse with, or become the consciousness of the deity, Dillard explains. In Tibetan Deity Yoga this work uses sacred elements from within the Tibetan Buddhist tradition. The distinction between sacred and secular (whether in dream or waking or meditative states) is apparent, as it is in the shamanic traditions. (For a more in-depth discussion of these two types of Tibetan dream yoga, see http://www.integraldeeplistening.com/tibetan-dream-yoga/)

IDL does not make this distinction. Through the use of its interviewing protocols, we learn to listen to the perspective of an element first, before judging it to be sacred or not. Without deep listening, we may just be projecting our biases onto the element or experience. IDL is a nonjudgmental approach to dreamwork. It attempts to be objective by not assuming that dream elements are good or evil, or that they are aspects of ourselves.

Deep listening is a dream yoga that embodies or identifies with the perspective of the elements in a dream, or mystical or near-death experience (NDE), or even a waking life issue. We can interview these elements/perspectives in an integral, deep way. By “integral,” Dillard is referring to Ken Wilber’s work surrounding lines of development, stages of development, and the 4 quadrants (internal-collective, internal-individual, external-collective, external-individual).

IDL involves interviewing protocols for one or multiple dream or life issue elements. The first variety, single element interviewing, is derived from the second, multiple element interviewing, which is called “Dream Sociometry.” It was created in 1980 and is based on J.L. Moreno’s sociometric methodology. The relationships among dream elements or those constituting some personal or collective issue, such as 9/11, can be depicted in a diagram called a Dream Sociogram. For further details, see Dream Sociometry and Understanding the Dream Sociogram (Routledge, 2018), or visit Dillard’s website: www.integraldeeplistening.com for examples of both types of protocols as well as computer assisted formats for doing both sorts of interviews yourself.

Character interviewing can also be done while one is lucid in a dream. When lucid, we merge with the element so that we suspend our own perception of our experience and view it from the world view of other embedded, relevant perspectives. The results can be stunning. Lifelong nightmares can go away for good with just one interview. Agoraphobia, post-traumatic stress disorder, and toxic life scripts can be reframed in ways that open up healing, balance, and transformation.

The two approaches of Tibetan Buddhism to dream yoga largely fall within the shamanic tradition that we are having illusory experiences regarding objectively real states. There really are gods and demons and they really do appear in our dreams. But these in turn are aspects of a cosmic dream of maya. The other broad approach to lucid dreaming and dream yoga in general is the Western psychological approach, which is the opposite, which says that you are dealing with self-aspects. Dillard’s approach, Integral Deep Listening (IDL), holds a third perspective and that is that what we experience in a dream is “ontologically indeterminate” – that is, “we can treat dream elements like self-aspects, yet to a certain extent they are, at the same time, more than self-aspects, in that the perspective, or world view, of different elements within the dream, disclosed when we become and interview them, includes our own perspective, but transcends it, in that every interviewed perspective adds its own world view to our own.” Simply put, we do not know the dream element’s nature of being. Is it “real” or a self creation, both, or neither? Therefore, to immediately reduce it to a self-aspect is reductionistic, while assuming that some dream about our deceased aunt Mildred, really was her communicating from the other side, is also reductionistic. Mildred could be real or a self-creation, both, or neither; we don’t know. However, if we become and interview aunt Mildred, we will at least have the benefit of a perspective more in a position to know than we are.

Dillard’s approach is phenomenalistic, meaning that we recognize and suspend our assumptions about why we dream and what a dream means. For instance, we do not begin by assuming dreams are symbolic or that aunt Mildred is a symbol. We attempt to withdraw our projections and get out of our own way so that we can practice listening to different dream, mystical, and waking perspectives in a way that is deep and integral. Such a phenomenological approach is based on respect, which is in turn based on the principle of reciprocity: treating others, including dream elements, with the same degree of respect that we would hope others would treat us.

Dillard believes that IDL has the potential to move us away from a psychologically geocentric perspective, or pre-Copernican worldview, toward a psychologically heliocentric, Copernican worldview (which is much less egocentric, but still Self-centered), and even beyond this toward a multi-perspectival, holonic, approach by which every point in the universe is the center of the universe. The purpose is to decentralize the self, expanding, freeing, and opening our worldview significantly. This is why IDL is multi-perspectival in its orientation, as well as phenomenological.

At this point, I inserted my thoughts about yoga nidra (sleep yoga) into the discussion. Yoga nidra allows one to experience a formless self (See the February article for a brief introduction to yoga nidra). While the value of what yoga nidra can teach us is apparent, Dillard does not believe that yoga nidra shifts worldviews in such drastic ways. He asks, “What’s the change agent?” Even when aware in deep sleep, a long-time yoga nidra practitioner still experiences the phenomenon out of his/her cultural and social framework and life assumptions. Dillard adds, “What do you do about the perceptual framework of the self you’re stuck in, regardless of your state of consciousness?” IDL supports the stepping out of the waking, acculturated self, so that we don’t act out of its interpretations of our experience. When we disidentify and suspend the assumptions of the culturally, socially scripted self, more creative options can come up in our choice frameworks. Dillard states, “It is as if our everyday mind moves into the clear and spontaneous space musicians and athletes experience when they are in a state of flow, or that nidra yoga cultivates as a formless ground of all possibilities. This is an extraordinarily fecund and creative space, in which we no longer block access to perspectives that are not stuck in ways that we are stuck.” Dillard designed IDL to support people in waking up in the here and now so we can become more fully alive. It’s all about “healing, balancing, and transformation,” highlights Dillard. He considers everything to be sacred, but not from a place of polarizing the spiritual from the profane. “Vomit and spit can be sacred, in that they can teach us something, if we get out of the way and listen.” “Everything we experience in any state can be approached as a vehicle to help us to wake us up.” Through IDL we use the self as a tool to thin the self by laying it aside and becoming, or identifying with, different perspectives, whether they arise from dream or waking experience, over and over again! This is the opposite of grasping or maintaining control. Because most of our childhood was about learning to be in control, and because society places high value on having control and fears states of loss of control, learning a practice that surrenders both the self and hands control to completely foreign perspectives can scare people away.

Near the end of our conversation, we touch on NDEs, mystical experiences, and OBEs, in addition to how IDL can help those with depression, or anxiety. No matter how we label an experience, why not view our body as a vehicle for growth? Dillard sums it up by claiming, “All experiences are emerging potentials. All are my teachers.”

 

I want to thank Dr. Joseph Dillard for his time and for such stimulating discussion. By Dillard sharing his extensive experience and through his lively input, Conscious Chimera’s 3rd anniversary article (especially part two) has turned out to be quite special and memorable.

 

In Gratitude,

Kim

mindfulness in waking and dreaming

Happy new year! May 2019 bring you and yours much peace, good health, personal fulfillment, and joy. I’ve been working on this article for a couple months uncertain whether a more inspiring topic would come to me and take the place of this one. Then, like anyone with a burning new year’s resolution, I committed to action. For me, I (once again) joined a yoga center and embarked on a journey. After today’s class, I feel certain that this is the right topic to share with you at the beginning of another year, as January is for many people, a time of renewed commitment, planning, and setting the course for the new year ahead. Below, you’ll notice that I have some things to say about mindfulness – a practice I have been faithful to and in awe of, in both waking and sleep states, for the past 15+ years.

Take a seat for a moment…and just breath. As you softly gaze downward, do nothing else, except breath. Pay attention to the temperature of the air moving into the nostrils at each inhale. Notice the subtle movement of the belly as the lungs fill. Pause. Any sensations present at the moment just before exhalation? Exhale deelply, fully. Repeat, and repeat again as you move throughout the day.

Mindfulness is state – an active state of being with conscious observation. The instructions above are an example of just one way to begin. It can be considered a type of meditation, rooted in Eastern philosophy. It is not easy, yet remarkably simple. In img_3110mindfulness we bring our attention to present moment awareness, observing one thing or experience at a time –whether a thought, a feeling, a sensation- without interpretation, identification or judgment. We simply experience what is. Through this level of nonjudgmental observation without attachment to any of it, we can learn a great deal about the nature of being and the nature of mind. It may quickly become apparent that we typically follow our stream of thoughts, which are often out-of-control, and more often than not, in the fantasies of past or future. We are minimally aware of what’s living in the present moment, minimally aware of our own breath.

Through consistent mindfulness practice we awaken to our current experience, instead of looking into the past or toward the future. Busy city lifestyles don’t allow the room for such stillness, which is why I teach and practice this with almost every client I see. When we are determined to make room for mindful awareness, we reap the many benefits as noted in countless scientific publications.

Those that practice mindfulness meditation exercises often do so for the many known health benefits as evidenced by clinical trials. These include reductions in stress, anxiety,img_3111 pain, depression, insomnia and high blood pressure (hypertension). With continued practice, sleep and attention also improve, and this is where consistent mindfulness practice can support conscious, or lucid, dreaming.

Now how about mindfulness in the sleep state, during the time when the body slumbers? To dream mindfully, with conscious awareness, one must first be able to have basic dream recall, and, of course, be able to sustain awareness in the moment. Daytime mindfulness practice has supported my extraordinary dream experiences for years, so I am faithful to it. One must also be able to bring the body into a relaxed state so as to bring about sleep. The combination of relaxation and focused attention (at the same time) does wonders for conscious dream support. When the body can relax and fall asleep while simultaneously maintaining focus, a new world opens up to us. Here, for this January article, I’ll focus on just one way of going about this.

World-renowned dream researcher, Stephen LaBerge coined the term W.I.L.D., which stands for Wake-initiated Lucid Dream. LaBerge’s WILD technique can be practiced in order to do just that – enter a lucid dream (knowing we are dreaming while dreaming) straight from the waking state. This way, there is no loss of consciousness, so some very unique and unexpected sensations will be noticed. This is just one “style” of lucid dreaming, considered by some to be an advanced technique. Some would refer to this experience as an OBE, while others, a form of lucid dreaming. And for others, there would be no distinction made at all, as the experiences of consciousness are just that, resting along a continuum of soul existence.

For a WILD to occur, one maintains “continuous reflective consciousness while falling asleep,” notes LaBerge and DeGracia (2000). This is a rare event, when compared to becoming lucid from a non-lucid dream state (over 80% of lucid dreams occur this way). In addition, WILDs occur more often during afternoon naps and in the early morning hours. I believe that this is due to the body having already had some rest. Don’t let any of this discourage you. With practice a W.I.L.D. can take place – I have had many WILDs myself, the majority of which have taken place shortly after sunrise. That’s because I have set that time aside and know that I have had enough rest that I can maintain focus, without slipping into sleep as quickly as I do at night after a long day. While I have scheduled time for this activity, it’s worth knowing that others have reported experiencing a spontaneous WILD, just for the record.

When we dream like this, consciously, it is very possible to recall details of our daily lives. We can make a plan of action before sleep, then act on those plans when recalled in the conscious dream state. Imagine the many stimulating and profound experiences waiting for us in a lucid dream!

For the sequence of steps and detailed instruction, either go to LaBerge’s website: lucidity.com, pick up one of his books, or listen to him talk about the technique in a youtube.com video.

Remember, not only can mindfulness be practiced in the waking state, but it can also be practiced in the dream state. A plan of action could be that once we become aware of img_3109being conscious/lucid in the dream state, we sit and begin meditating, toning, or praying. I have found that the more mindful I become in one state, the more mindful I am in the other state (waking or sleeping). So, making an attempt to practice mindfulness 24 hours a day is possible.

Mindfulness exercises vary from highly structured to loosely structured – both offer the highlighted health benefits listed above. I recommend daily practice for several months while also keeping a journal to record reflections and anything newly discovered.

All the best on your 2019 journey!

Kim

~For more on mindfulness, refer to Joseph Goldstein, and Jack Kornfield, PhD and take a look at these resources:

mayoclinic.org/healthy-lifestyle/consumer-health/in-depth/mindfulness-exercises/art-20046356

psychologytoday.com/us/blog/mindfulness-in-frantic-world/201801/what-exactly-is-mindfulness-it-s-not-what-you-think

time.com/1556/the-mindful-revolution

~For more on lucid dreaming, check out the following:

Lucidity.com

dreaminglucid.com

deepluciddreaming.com

mossdreams.com

~You may enjoy reading the many books of Clare Johnson, PhD, Robert Moss, Robert Waggoner, and Stephen LaBerge, PhD.

 

sacred dreamwork

I’m on a train. Several extended family members (all deceased relatives who have died during different periods of my life) enter through doors, but not all at once. Some are already seated, while others enter through different train doors on the same long train car. We quietly acknowledge each other. The train is moving again. Some prepare to exit as the train approaches its next stop. Then, they begin to leave, some together, some solo, getting off at different stops, exiting through different doors. I am not going with them. I do not protest. After all, I know they are dead. I have my own stop, my own door. I have some awareness that I am dreaming.

In both November 2016 and 2017, conscious chimera turned attention toward some aspect of visitation dreams, shrine/altar-making, or contact with the deceased. This makes sense given the time of year. So now, as the month of the dead wraps up for 2018, attention returns to these phenomena. Above, is one of a handful of easily recalled visitation dreams that contain several of my deceased relatives all together, in the same dream space.

From my research, I learned that visitation dreams most often arise in the context of major life transitions and loss (e.g. bereaved individuals as well as those in the dying process). Jeanne Van Bronkhorst’s book Dreams at the threshold: Guidance, comfort and healing at the end of life (2015) is a notable example, providing rich information about visitations reported among these groups. The Canadian author, who worked as a hospice social worker and bereavement counselor, describes how visitation dreams bring comfort to the bereaved as well as confidence to those who are moving toward death.

In 2011, Patrick McNamara authored a Psychology Today article titled Visitation dreams: Can dreams carry messages from loved-ones who have died? McNamara shares his own experiences with visitation dreams of his parents. Each dream occurred about 6 months after each death. Even with his strong Western scientific background, he “could not shake the conviction” that true communication between he and his dead mother and father took place. Like many researchers and scholars of dreams, McNamara is aware of how little research has been carried out on this topic, all the while knowing that these types of dreams can be very helpful. He states that experiencing a visitation dream can carry a bereaved person to “successful resolution of the grieving process.”

What can one make of a visitation dream outside of bereavement or end-of-life concerns? One commonality among the visitation dreams reported by those grieving, near death, and others (who are not experiencing grief or loss) is the appearance of, along with some form of communication with, the deceased. In such cases, the deceased individual often appears more youthful and in good health. After a neighbor-acquaintance had died, he greeted me in a dream. Effortlessly moving toward me, his body was in better shape than it had been the last time I saw him alive. His essence felt light and jovial.

Another commonality among the visitation dreams of those grieving, near death, and others is that the dream structure is organized and clear. This was the case for my neighborly visitation dream, along with other visitation dreams I have experienced. None have been outlandish, disorganized, or outrageous.

While these sorts of experiences may imply a broad spiritual perspective and a conviction of after-life realities for many bereaved individuals, they may also offer the same for those not experiencing any kind of grief or loss, or those outside of deprived conditions. My neighbors dream visit served as a reminder that there is much more to see (and sense) than our physical eyes can show us. A vivid dream visitation has the potential to impact anyone! As conscious, soulful beings, these visitations can open doors and change lives.

What can be done so that meaningful dreams become more than a distant, fading memory? Having over a dozen books (perhaps even over two dozen) published on various aspects, traditions, and perspectives on dreams and dreaming, Robert Moss is known to assert, “dreams require action” – A motto by which he lives. Having learned img_2801much from his time with Iroquois, Moss writes that tending to dreams was the first order of the day for the community. Whether grief is resolved or unresolved, visitation dreams, like all big dreams, require action. We can honor our dreams and those that visit us in many ways.

A most basic, yet important way, is to document our dreams and title them. This can be done in a fancy journal or on a simple notepad, or even with a smart phone voice memo app. In addition, we may even decide to share them with others.

As an artist, I really enjoy getting creative with actions prompted by a dream. Making small altars or shrines (or adding to an already existing one) is a favorite. It is a popular as well as traditional action throughout November, especially. Altar-making allows for photos of our dream visitors to be displayed and embellished. Altars and shrines also provide a space to hold objects that may have once belonged to the deceased, as well as items the deceased favors. This space can act as a place to pray, remember, or meditate.

In a ‘working’ altar, these objects and items can be fresh flowers, water, and food, for example. Some even leave alcohol and cigarettes at the altar. In caring for any ‘working’ IMG_1883shrine or altar, it is necessary to keep the space clean and to replace foods, water, and flowers daily-to-weekly. By honoring deceased loved ones in this way, it is like we are making the statement that the relationship is important no matter on what side of the veil we exist, and that we appreciate such dream visits. Furthermore, such action and attention may prompt additional, similar dreams.

Whether we are actively grieving, aware that we are near the end of our own life, or in neither of those places at the present moment, a space exists to turn our attention toward the journey of the soul. I consider this kind of dreamwork as sacred. Truly, it is a way of life.

 

I hope your November dream-life was meaningful and memorable.

Kim

tarot’s gift to the dream

For centuries, humans have turned to the Tarot. The Tarot has helped people understand complex situations, make crucial decisions, or point toward the direction of the highest good between difficult options or choices. As each year passes, new tarot and oracle decks are published. I have consulted the Rider-Waite-Smith deck (created in the early 1900s) for over two decades, having purchased it when I was 19 years-old. I also enjoy other decks with creative flare. Even after much experience and practice with other systems, Tarot cards are still my most trusted method for divination – I consider them a true guide for all life matters.

Like dreams, Tarot cards work in imagery and the readers personal relationship to that imagery. Like dreams, I trust the Tarot. I have used the cards to make swift decisions in major areas of my life, such as business, residential, financial, and relational. Some people consult the Tarot in order to make meaning of events that unfold during sleep, in the dream-world. One might ask Great Spirit/God/Creator a simple question, such as “What is the meaning of this dream?” or “What part of my life does this dream speak to?” followed by pulling one or more tarot cards to gain insight.

Sometimes, the dream world and tarot reading collide in various ways. In one case, I dreamt of a scenario that was unusual and surprising. I understood the dream to be significant and about power, but I did not understand its relation to any specific aspect of my life at that time. Two months later, in a professional tarot reading, I asked for guidance around career decision-making. The reader first pulled a card to represent me. The card’s image reflected the most startling and bizarre action in that dream. I was stunned. Then the reader pulled a second card to reflect what was blocking me and my creative power. It was a card representing addiction – the field in which I provided the most therapy hours each week in an inpatient setting. Every card following those first two reflected that I make a firm decision to get out sooner than later so that I may direct my energies toward other endeavors. img_2338

While I did not ask directly about any dreams during that tarot session, my higher self knew that I must somehow come to understand the dream, as it is a part of me yearning to be seen. And since I specifically asked about a career decision, what better way for the tarot to guide me than to reveal the card that was my dream and to show me what was getting in the way. I came to understand that the dream was about an inner conflict – I was giving my creative power to a cause that would suck me dry if I continued to allow it.

Sometimes we already know the answers to the big questions but need a little help to really see. The Tarot, like dreams, can assist and guide us. When we dedicate the time and attention to learn from and work with both – dreamwork and card reading – we can reap the benefits of joining the two forces together. Our physical eyes, after all, can sometimes get in the way of true sight and clear inner vision. But, still, we might just need a little extra help. When we need a bit more than dream medicine, as is sometimes the case, remember to turn to another old helpful friend, the Tarot.

 

Warmly,

Kim

the waking nightmare

It’s very likely you’ve had a dream of being chased, under the threat of harm. This is one of the most common nightmares. Nightmares often play out in a similar fashion.

A common script:

Dream turns scary.

Dreamer retreats, desperate to escape.

Dream continues to unfold in unbearable ways.

Dreamer resists and will do almost anything to change what is.

Whether being chased by a hungry, wild animal, serial killer, or scary monster, we run – and fast! Would it be a surprise if I told you that not every runs away? Would it shock you if I told you that some dreamers turn directly toward what is feared?

By facing what, at first, seems scary and instead, engaging with it, transformation is possible. What we resist, persists, as the saying goes. The old habit of turning away is challenged. By refusing to acknowledge or listen to the messages of the dream source, we are likely to continue to be chased, haunted, or frightened. Imagine what could unfold by regarding nightmarish dream figures as helpful messengers. With some attention and gentle confrontation, once startling figures, may turn out to be the bearers of important news, or carry personal messages meant to be shared with the dreamer. For example, the dreamer may learn of a developing illness in need of medical attention, or an addiction spinning out of control, or an aspect of oneself needing acknowledgment and care, all as a result of engaging a frightening or bothersome dream figure.

But why, if we are meant to understand something, wouldn’t the dream figure appear in a more gentle form? If it did, would we pay attention? In his book, Conscious dreaming: A spiritual path for everyday life, Robert Moss suggests that dreamers ask, “What am I running from?” People so often run from things that cannot be controlled. img_1914Also consider that if we run when chased, could we be running away from an aspect of ourself? Behaviors and attitudes in waking life closely reflect those in dreams, and the behaviors and attitudes in dream states are a familiar reflection of waking life. Avoidance or denial in the dream state, for instance, is likely to spill over into the waking state, and vice versa. In addition, one’s most unpleasant aspects, false ego, or unhealthy choices may manifest in unattractive, dirty, or even ugly imagery. Such imagery cannot be ignored. Yes, we wake up frightened, but we remember.

What better way to gain insight into all of this then to ask the dream adversary itself? With some lucidity or conscious awareness in the dream, we can ask, “What message do you have for me?” “Why are you chasing me?” Or, “What do you represent?” Dreams have so much to offer – they can reveal so much to those who are willing to listen and pat attention. What do we have to lose? After all, by fleeing in either state – dream or waking – a similar challenge will await us on the other side. For instance, we may notice addictions or unhealthy behavioral distractions surface when the nightmare is not confronted. In the end, there is nowhere to hide. Moss asks, “What are the shapes of your deepest fears and insecurities?” He adds, “You can count on your dreams to show them to you, over and over, until you have grown beyond them. Thus nightmares often present recurring themes. You are falling – maybe because you don’t yet realize you can fly.” I believe that dreams have a way of acting as a compass would. The highest compass – the soul’s compass – will always steer us in the direction of growth and toward the highest good.

Interested in working with dreams? Psychologists and psychotherapists specializing in dreamwork can be found all over the world. The International Association for the Study of Dreams (IASD) – the world’s largest professional dream association – is a good place to start. As an IASD Board Member, I can help you find a dreamworker near you. My services are currently being offered in San Francisco and Nevada City, California. Email me anytime!

Additionally, the IASD will be offering an online dream conference from September 23 through October 7, 2018. The online platform allows for greater accessibility to those around the world, so I am really excited to connect with other dreamers abroad. I will be presenting a paper titled ‘Extraordinary Announcing Dreams.’ For more information, visit http://iasdconferences.org/psi2018/

Please consider joining us,

Kim

 

 

 

 

hypnopompic inspiration

The science of sleep has continued to gain attention and over the past couple of decades the field of sleep medicine has experienced a boom. According to American Sleep Association, there are two forms of sleep related hallucinations: hypnogogic and hypnopompic. Some researchers, however, note that the term hallucination is unfitting because hallucinations only occur in the full waking state. Firstly, hypnogogia, is the term used to describe the state one experiences just before sleep. In this state, one may experience hallucinations and sleep paralysis. Secondly, hypnopompia, is the term used to describe the state one experiences upon waking. Sleep paralysis is common during this period, along with perceived complex visual imagery, and increased dream recall.

These sleep-related states can serve creative types well. My own experiences have resulted in decision making, speech writing, and artistic creativity. Others have discovered solutions to complex problems and have even composed musical pieces. When we pay attention and attend to the lived experience of these states, possibilities become endless.

Allow me to share a recent hypnopompic episode. As I was awakening one morning, I saw a strong and fairly clear image that puzzled me. There was a simple wooden wall or plank, with a bright red heart (like a paper valentine’s day-like cut-out heart) floating near the top-left side. To the right was a vertical column of silvery milagros or ex-voto. 649932E1-5FF1-4A6B-B0A3-2EA9E29E6F48Unfortunately, I could not hold on to the exact ones, but I’m certain that they were all body parts. There were at least four, but likely many more. I brought the image to my dream group and processed its many possible meanings. Still, the image stuck with me and I began to draw it, then paint it (I now have plans to construct it in the near future). Through the artistic process my relationship to the meaning behind the raw imagery developed. This style of dreamwork can evolve over a long period of time leading to greater insight and awareness of one’s soul journey. So much of this space remains private, but I am beginning to reveal more and more in time. This image, in its many forms will be on public display in two art exhibitions this spring and summer. I’m excited to share more of my inner work with others and discuss how sleep related states have created meaning in the lives of my community.

Shamans and practitioners of traditional ways do not necessarily label or compartmentalize the human experience the way the West does. No matter which labels (hallucinations, etc.) Western science applies, sleep related states have a long history of supporting spiritual growth and development in many areas (business, career, marriage, creativity). With a pen and paper by the bedside, and a set intention, so much can be unleashed.

 

Be well,

Kim