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Published by AWGP Youthcell MP
Dreams have always been the focus of curiosity, interest, and quest of the human
mind. These have led to varieties of false convictions and mystic notions on the one
hand, and have accelerated research in Psychology, Neurology and Parapsychology
on the other. The reality, origin, reflections and implications of dreams are discussed
in great detail in this book, which is compiled from the translation of the Chapters 4
and 5 of the volume 18 of “Pt. Shriram Sharma Acharya Vangmaya” series.
Dreams have always been the focus of curiosity, interest, and quest of the human
mind. These have led to varieties of false convictions and mystic notions on the one
hand, and have accelerated research in Psychology, Neurology and Parapsychology
on the other. The reality, origin, reflections and implications of dreams are discussed
in great detail in this book, which is compiled from the translation of the Chapters 4
and 5 of the volume 18 of “Pt. Shriram Sharma Acharya Vangmaya” series.

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Published by: AWGP Youthcell MP on Mar 21, 2013
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The volume entitled “The Understanding of Dreams and Their Influence on the History
of Man” –– published by Harthen Books, New York, presents different philosophies and
theories on the nature of dreams and their psychological and social impact. Numerous
examples of the significant dreams of the people of modern history are also cited here.
Prominent among these are, the dreams of Adolph Hitler which, as described in the
earlier sections, had changed the course of history between World War I and II.

Some of the dreams of Tipu Sultan, the intrepid king of Mysore also have significant
place in history. He often used to be amazed by the intimations of future events given by
his dreams. It became his habit to note down his experiences in a diary.

At one place in his diary, Tipu Sultan writes –– “On the night of a Thursday, which fell
on the sixth day of the Kusakhi month of the year of Bussada, I saw a funny dream. I
was teasing a handsome man in this dream. (I was also surprised at my own actions, as I
am not used to such behavior!). Somehow I also felt that it was a Maratha. Then I
discovered that this man was actually a woman. The next day, when I was thinking
about this dream it suddenly occurred to me that it gave me the message that the
Marathas are no stronger than women. On the eighth day of the eighth month of the
same year, I attacked the Maratha Kingdom. The Maratha soldiers ran away cowardly
from the battle front as if, they were delicate women! This experience had further
strengthened my faith in the realities of dreams”.

At another place he writes –– “On the night of Saturday, dated 24th, I saw an enriching
dream! An old man came to meet me in the dream. He kept a stone in my hand and told
that he has brought this piece of glass from a mountaintop near Selam. He also said that
there is a treasure of glass on this mountain. Before I could ask something, I was awake”.
Inspired by this dream, Tipu Sultan had sent some of his confidants to the said hills of
Selam. Much to his expectations, there was indeed a great repository of glassy metals.

Sleep, Dream and Spiritual Reflections


Dreams can also serve as effective medium for telepathy. One dream of this kind is
related with an incident of kidnapping of a medical student. There is a village called
Silvasa in Vapi, Gujarat. Mr. Babulal Shah was a rich grocery trader there. It happened
sometime in 1973 when his son Jayantibhai was studying in Hyderabad Medical
College. One night in July 1973, some robbers kidnapped Jayanti when he was returning
from a Cinema. The kidnappers wrote to his father demanding a ransom of Rs. 50,000/-
for the safe return of the young chap and also warned him not to seek any help from the
Police etc. They had threatened to kill Jayanti in case the money did not reach the
prescribed spot before a particular date. Mr. Shah was utterly shocked and terrified. In a
state of extreme helplessness, he went to a Swami in the nearby forests on one of his
friend’s advice. On the 17th of July, the Swami assured him stating –– “Don’t you worry!
Your son will return safely on his own on the 19th of July”.

On the night of 17th July, the robbers reached their hideout in a cave. Jayanti was to stay
in the cave with three of them beside – holding their charged guns in hands. He was
frightened and was feeling terribly weak. He was practically starving since past ten
days. He was so tired that he went into sleep instantly as he lied down on the floor. He
dreamt that a saint is encouraging him to run away in the darkness because all the
robbers were fast asleep. Then there was a gap in his sleep. He changed the side and
slept again. The saint appeared again in his dream after few minutes. He repeated his
advice and even convinced the victim of offering necessary guidance and protection.
Now Jayanti was awake. He felt as though some divine power has induced extra
courage in him. The dream appeared to him like a message of an angel who was sent for
his rescue.

Jayanti got up. Looked around. Every one else was asleep. This further inspired a lot of
confidence and courage in him. He immediately ran away from there in the direction
seen in the dream. After several hours of run he saw a small railway station. He also
found a train standing there as if it were waiting for him only. He reached home by this
train on the 19th of July. The dream had not only saved the lives of Jayanti and Mr. Shah
but it had also demonstrated the supernatural powers of the spiritual saints like the said
Swami. It showed that the extrasensory world is the field of activity and expression of
the divine souls. The active linkage of the individual consciousness with this subliminal

Sleep, Dream and Spiritual Reflections


world brightens and strengthens the latter’s potentials and also bestows the love and
guidance of the divine souls.

While discussing the role of the subliminal powers of the unconscious mind in dreams,
we must keep in mind that all our dreams need not be associated with the subtle world.
Very often the internal state of the body and the mind or the assimilated experiences in
the memory are also reflected in the mirror of dreams. For example, one of Dr. Fisher’s
patients used to dream almost every night that somebody is trying to chop up her neck
by a knife. Investigations showed that when this patient was in her teenage, one boy had
pressed her neck so tightly during fight that she was about to die of suffocation.

The issue of 16th February 1975 of the weekly “Dharmayug” had brought out an eye-
opening article on dreams. This article revealed – with due support of live examples,
that blind people too see dreams. Narrating their experiences in dreams some blind men
informed that what they cannot see by the awakened eyes, all that can be seen by them
in the world of dreams. These kinds of experiences assume significant importance as
counter examples to Freud’s assumptions that dreams are arbitrary melange of what one
sees, sensually perceives, thinks about, and aspires in day-to-day life.

The dreams seen by blind eyes demonstrate that the source of dreams lie in the
extrasensory domain of consciousness beyond the barriers of the physical world. The
eternal expansion of the realizations of life –– from the infinite range of the past to the
limitless domains of the future –– becomes evident before the unconscious and super-
conscious layers of mind in the state of dream. The above mentioned issue of
Dharmayug had also cited an example of a child’s dream in this context. The child had
never seen or heard of Kashmir or Nainital. One fine morning he said that he had visited
Kashmir in the dream. He narrated the beauty of the valley, the lakes, the mountains, so
clearly as though he was watching them with naked eyes. He could even name the
mountain and river around a school, which he had seen in the dream. His descriptions
were found to be correct. He had also cited the name of the school and said –– “I felt in
my dream as if I were studying in that school. I also saw a teacher with a stick; he was
coming towards me”.

Sleep, Dream and Spiritual Reflections


Before the birth of Mahavir Swami –– the 24th divine incarnation and exponent of the
Jain religion, his mother, queen Trishala had seen fourteen “blessed dreams” in a sequel.
These dreams successfully depicted the divinely charged presence of the following in
her womb –– elephant, ox, lion, Goddess Lakshmi, fragrant garland of fresh flowers, full
moon, rising sun, kalaïa (ablution pot for a deity) filled with sacred water, sky blue pond
of pure water, gigantic ocean, golden throne, a heavenly aircraft, treasure of pearls and
bright flame.

The erudite scholars of her Kingdom had interpreted the implications of dreams as
follows. The elephant symbolizes might, amity and patience; its presence in the womb
implies the birth of an intrepid child who would be endowed with above qualities. The
essence of their interpretations –– what other symbols represented, was that the “would-
be” prince will be exceptionally powerful, praiseworthy, compassionate. He will be
endowed with divine virtues. He will be a living monument of ascetic disciplines and
nonviolence. His mind will be deep and serene like an ocean. He will attain ultimate
bliss by absolute knowledge and detachment. The nitid glory of his teachings will
shower peace and happiness on mankind for ages. The great life and divine deeds of
Mahavir Swami approved the reality of these interpretations before the world.

The dreams of this kind give us a glimpse of the eternity and limitless expansion of
consciousness, the realization of which is a major objective of the Indian Philosophy and
Science of Spirituality.

It is said that the trenchancy and reality of dreams depends upon how deep was one’s
dream and how focused was his unconscious mind in receiving the transcendental
signals from the subtle world. A good crop cannot be expected to grow in a land that is
not cleared of wild shrubs and stones and is not been cultivated carefully. The same is
true of the appearance of higher level or transcendental realities of dreams in the ‘soil’ of
mind. The piety of sentiments, serenity of thoughts and intrinsic depth of virtuous
tendencies are essential for realization of dreams that reflect the subliminal domains of
existence and may transmit afflatus. The greater the purity and peace of mind, the
clearer and more meaningful would be the dreams.

Sleep, Dream and Spiritual Reflections


As discussed earlier, the Brahdaranyak Upanishad describes dreams as an intermediate
state of mind between the awakened and dormant. The activities and hidden
expressions of the subconscious, unconscious and super-conscious mind may be
reflected in this state when the conscious mind is asleep. Prudent thinking and
righteous character ensure immense bliss, peace and enlightened progress in the
externally awakened (i.e. physical) world. The subliminal links of these virtues with the
sentimental core and hence with the inner mind create positive influence on the quality
of dreams too.

The Indian Philosophy emphasizes at the evolution of the individual consciousness,
which is a tiny fraction of the cosmic consciousness and hence contains, though in subtle
forms, the infinite potentials of the latter –– much like a seed ‘contains’ the entire growth
of the tree. The Indian scientists of yore –– the rishis, had therefore given greater
importance to the extrasensory realization and spiritual elevation rather than
materialistic research. The science of spirituality and the philosophy of life developed
by them offer adept guidance in all fields of knowledge: be that pertaining to matter, or
to consciousness. In particular, the science of dreams too could be deciphered with the
help of this ancient stream of knowledge. It may then be possible to analyze the
supernatural experiences of dreams as effectively as the observations in a laboratory.

Sleep, Dream and Spiritual Reflections


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