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Esoteric Psychology II - Chapter II - The Ray of Personality - Some Problems of Psychology
There are other sources of guidance, of inspiration and of revelation but, for the psychological purposes of our present study, the above will suffice.

We will now touch upon the subject of dreams, which is assuming such importance in the minds of certain prominent psychologists and in certain schools of psychology. It is not my intention to criticize or attack their theories in any way. They have arrived at a most important and indicative fact - the fact of the interior, inner subjective life of humanity, which is based on ancient memories, on present teachings, and on contacts of various kinds. A true understanding of the dream-life of humanity would establish three facts:

  1. The fact of reincarnation.
  2. The fact of there being some activity during sleep or unconsciousness.
  3. The fact of the soul, of that which persists and has continuity.

These three facts provide a definite line of approach to the problems which we are considering and they would, if analyzed, substantiate the position of the esotericists.

The origin of the word "dream" is in itself debatable and nothing really sure and proved is known. Yet what is inferred and suggested is of itself of real significance. In a great standard authority, Webster's Dictionary, two origins of the word are given. One traces the word back to a Sanskrit root, meaning "to harm or to hurt"; the other traces it back to an old Anglo-Saxon root, signifying "joy or bliss." Is there not a chance, that both derivations have in them a measure of truth, and that in their mutual tracing back to some most ancient origin and root we should discover a real meaning? In any case two thoughts emerge from an understanding study of these derivations. [494]

The first is that dreams were originally regarded as undesirable, probably because they revealed or indicated, in the majority of cases, the astral life of the dreamer. In Atlantean times, when man was basically astral in his consciousness, his outer physical consciousness was largely controlled by his dreams. In those days, the guidance of the daily life, of the religious life, and of the psychological life (such as it was) was founded on a lost science of dreams, and it is this lost science (little as he may like the idea) which the modern psychologist is rapidly recovering and seeking to interpret. Most of the people (though necessarily not all of them) who find themselves needing the care and instruction of the psychologist are Atlantean in consciousness, and it is this fact which has predisposed the psychologist unconsciously to lay the present emphasis upon dreams and their interpretation.

May I point out again that the true psychology will only appear and right techniques be used when psychologists ascertain (as a first and needed measure) the rays, the astrological implications and the type of consciousness (Aryan or Atlantean) of the patient.

However, as time elapsed, the dreams of the more intelligent minds became of an increasingly forward-looking, idealistic nature; these, as they came to the surface and were remembered and recorded, began to control the brain of man so that the Anglo-Saxon emphasis on joy and bliss eventually became descriptive of many so-called dreams. We have then the emergence of the utopias, the fantasies, the idealistic presentations of future beauty and joy which distinguishes the thought life of the advanced human being, and which find their expression in such presented (and as yet unfulfiled) hopes as Plato's Republic, Milton's Paradise Regained and the best Utopian, idealistic creative productions [495] of our Western poets and writers. Thus Occident and Orient together present a theory of dreams - of a lower astral or higher intuitional nature - which are a complete picture of the wish life of the race. These range all the way from the dirty ideas and the bestial filth, drawn forth at times from their patients by psychologists (thus revealing a wish life and an astral consciousness of a very low order), up to the idealistic schemes and the carefully thought-out paradises and cosmic orders of the higher types of aspirants. All, however, come into the realm of Dreams. This is true, whether such dreams are tied up with frustrated sex or unfulfiled idealism; they are all indicative of an urge, a powerful urge, either to selfish satisfaction or group betterment and group welfare.

These dreams can embody in themselves ancient astral illusions and glamors, potent and strong because of ancient origin and racial desire, or they can embody the sensitive response of advanced humanity to systems and regimes of existence which are hovering on the borderland of manifestation, awaiting future precipitation and expression.

This will indicate to you how vast is this subject, for it includes not only the past astral habits of the race, ready - when given certain pathological conditions or fostered by fretting frustrations - to assert themselves, but they also include the ability of the spiritually-minded aspirant in the world today to touch the intended plans for the race and thus see them as desirable possibilities.

Having thus indicated the scope of our theme, I would like to point out that I seek only, in the limited space at my disposal, to do two things:

  1. Touch briefly upon the conditions which foster dreams.
  2. Indicate the sources from which dreams can come and what produces them. [496]

I do not expect to have these theories accepted by the average psychologist, but there may be somewhere those minds which will be open enough to accept some of the suggestions and thus benefit themselves and certainly benefit their patients.

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