Theory: Primeval Equivalency
We have already crossed a threshold in talking about dreaming in rather unbelievable terms, especially compared to how most people relate to the pictures, emotions, and memories that flood their inner senses at night. The fact remains that many people do not experience dreams as a cosmological process capable of traversing space, time, and many other dimensions of reality. There are indeed countless things that inhibit the power to dream. This includes one’s psychological conditioning, unprocessed emotion and memory, and chronic tension born of dysregulated vital energies and inner socioemotional disorder. Trauma is a major factor, but also a chronic lack of integrity: persistent discrepancies between one’s intentions and actions, but also between one’s intentions and the universe’s actions. Ordinary dreams are born of important processes which reclaim, organize, and focus vital integrity on all levels.
Perception, according to dreaming, is defined by a transpersonal, transobjective balancing act, made coherent through integrous being, in accordance with a bandwidth of multidimensional spectrums which are assembled. This is liberated perception. Powerful dreaming can be compared to a lucid, mobile, liberated perception. It is a kind of perception which surfs many streams of information arriving in emergent, continuous synthesis. The presence of the physical body, in fact, strengthens the coherence with which this information can be assembled, clarifying their meaning and accentuating lucidity. Dreams extract and exchange information through the physical body not only through cognition and autonomic systems, but also through electromagnetic, gravitational, and nonlocal fields.
Nonlocal fields, such as wave functions and entanglement, are relatively equivalent with somatic and biological functioning. There is no real barrier between subjective and transpersonal exchange, and through many kinds of interconnected and interpenetration, countless membranes superorganize very complex and continuous systems of exchange, matriculation, and evolution. Vast local, nonlocal, and “semi-local” matrices rotate like energetic territories, cycling through and around each other in superdimensional geometric translations. However, the activity of “dreaming within” must often reckon with a subjective polarization, due to its conditioning upon local activity’s verisimilitude. So, for the physical brain and its subjective sense of self, there is also a kind of objective directionality to dreaming: from personal to transpersonal, from subjective to objective, from casual to atemporal, etc.
It is not as simple as a two-way street, but to accurately model the complexity of a process defined through nonlocal, objective mechanics and personal, psychosomatic faculties, it can be a helpful way to approximate the dynamics of dreaming. “Dreaming beyond” means that dreams do not only arrive, or act as byproducts of a physical organism, but can also carry dreams out into the universe as an act of becoming and participating with the universe. Like an elastic cord, this participation ultimately snaps back due to a lack of primeval equivalency–a matter of sheer energy but principally cosmological orientation. These out of body travels require a great degree of uninhibited cognitive and transpersonal perception. Even extending from a coherent, lucid, well prepared emotional reservoir, when dreams are introduced to the informational matrixes of nonlocal fields of intelligence, or transpersonal reservoirs of awareness belonging to superdimensional, nonphysical organisms, a high degree of complexity (or chaos) must be accounted for. All of one’s conditioning, association, memory, emotion, volition, etc. must be accounted for. Through dreaming they gain a translational capacity and can manifest through collective emotion and objective phenomena in startling ways.
On an objective level, dreamers must learn to meet the universe according to an uncompromising definition of equilibrium which includes both biological homeostasis and nonlocal coherence. Dreams do not distinguish between abiotic forces and sentient organisms. The electromagnetic radiation of living creatures and their vibrating waves propagate. Gravitational waves and other cosmological forces hum, all part of a unified, inclusive, interconnected field. This is experienced by dreaming as a deeply enmeshed transpersonal interoception. It is an individual, collective, transobjective psychic conversation.
The strong and weak forces of the universe are both extensions of the physical body as well as condensates or crystallizations, from which both biotic and abiotic elements derive their form and function. They are also pathways dreams extend themselves upon, through out of body dreaming and also through birth and death. The human organism is a capable, robust, resilient, but also extremely sensitive instrument: Disruptions to its energetic composure can temporarily or permanently put it out of phase with important facets of its cosmic ecology. As stated, the principle disruption is rooted in an improperly oriented psychic framework. However, external disruptions can also include anything from overexposure to incoherent electromagnetic frequencies, accumulations of ingested pesticides and microplastics, and lack of access to clean water, sun, and the harmonious forces of nature.
Some of these disruptions may be detrimental to human evolution, including epigenetic or intergenerational changes that happen over hundreds or thousands of years. Once damage has occurred at a level that includes whole civilizations, it can be difficult to recover what has been lost. Extreme changes to the planet’s biome, the loss of genetic biodiversity, and the interruption of millennia old ancestral traditions are not only physical, biological losses. They are akin to a lobotomization of human faculty, potential, and understanding. A missing archetype is a gap in relativity, causing a short circuit in perception and competency. This break in continuity of reality will be rationalized through myth, superstition, religion, politics, and even science that bends reality to its own devices.
This leads to the third and final source of interference which prevents dreaming from occurring with equivalency to primeval reality. The first kind of distortion, occurring through psychosomatic accumulation, can take a lifetime to recuperate. The second kind of distortion, occurring from environmental and social degradation, must be compensated for in ways that aren’t always clear or realistically possible. It may be difficult even to know what is causing harm and what has been lost. Decades of study, research, and close examination, as well as support from nonphysical entities may be required. The third kind of distortion is the realization that, even if one is a highly coherent dreamer in a highly coherent environment, a process must ensue in which physical and psychic functions of the body and mind must be “regrown.” It is an interference that repurposes illness and ignorance toward a noble evolutionary aim. Oppression and the status quo are redeployed strategically to liberate consciousness.
It may be that our distant ancestors that knew how to dream had access to other transpersonal faculties, epigenetic permutations, and sociocultural safeguards, making dreaming a completely different experience from anything most modern people today will ever experience. Therefore, the path to return to primeval equivalency is a radical one, even if it is also a natural state for a properly oriented, evolved human society. It also alludes to yet another potential for a new science inclusive of dreaming’s absolute participation, in which therapeutic techniques can be used to regrow and regain what has been lost. Many things, in fact, can be regrown, regained, and refounded in a systematic way, led by dreaming itself, if there is simply a capacity for recognition and integration. However, dreaming will inevitably challenge the way one perceives everything. This is true subjectively in terms of inner personalities, personas, the nature of the unconscious, deeply held fears and desires, the primacy of memories, inner organizing principles, etc. Even more radical, however, dreaming will directly confront the notion of a personal self.
Dreamers will discover they are composed of many true selves, of many contemporaneous incarnations, and also of primeval, alien forces that straddle distant dimensions that are difficult or impossible to fully relate to. To commit oneself to the process of regaining a capacity to dream, with great lucidity and primeval equivalency, is no small thing. The promise is that our dreams will once again reveal and reconnect us with reality–not in a vague, overly empirical, or spiritually uplifting way… but through a highly consistent, integral reprogramming of our psychic, somatic, and autonomic faculties.
Primeval equivalency means one can dream at a level of coherence and conductivity relative to energy, information, and particle-wave-processes that move and transform energy through our universe. Different processes have unique thresholds and requirements to align with their momentum, permittivity, and permeability. Some of these processes behave in ways that mirror or clearly correspond to traditional physics, such as linear time, cause and effect relationships, thermodynamics, etc. Other processes behave in ways more closely akin to probability fields, nonlinear dynamics, and continuous variable systems, etc. Dreams must learn how to recognize and navigate these important differences. However, there are other, even more complex and fundamental systems which govern our finely-tuned, living universe that can better be described by a kind of science which studies the total fluency of mechanical, nonlinear, and sentient processes. This fluency is already present in even simple kinds of dreams: To better understand and guide them, lucidity must be cultivated that creates and receives phenomena as nonlinear, continuous, interdependent, transobjective, and totally self-conscious. Dreaming with higher levels of equivalency, therefore, is a research which encompasses the pursuit of better understanding of the primeval laws while also learning how, on a personal level, to liberate one’s perception in order to become a nonlinear, continuous, interdependent, transobjective, and lucid being. This is the only way to ensure reality is not being reduced or conflated, and that enough complexity has been distilled, internalized, and appropriately directed.
These kinds of dreams are superlucid and hyperdimensional. They are full or multisensory experiences, encounters with other species and entities, saturated by exotic philosophies, archetypes, and realizations. The average dreams most people have of daily relationships and the measurements of daily life represent an initial threshold for dreaming which, once overcome, is no longer necessary. An even richer soup of transpersonal nourishment is assembled instead. This also implies a growing inverse relationship with the universe. If enough dream power is consistently applied to the psychosomatic identity complex, as with a fulcrum, the anchor points (qualia and quanta) that dreaming depends upon are gradually sublimated in favor of an emerging transpersonal memory complex. Or, in other words, it becomes possible for a living organism to transcribe itself back upon the primeval matrix or state of being, even while remaining incarnated as a physical body.
However, rather than being a physical creature dreaming beyond itself out in the universe, this kind of creature dreams within itself in an attempt to include the physical body as a reference point among vast territories of transpersonal associations, nonlocal fields of continuous, and a continuous lucid awareness. This process mirrors the conditions present at birth and parallels the conditions present at death. It is also a process present in individuals experiencing psychosis and some kinds of schizophrenia, hysteria, and traumatic schisms. In these cases, primeval equivalency has not been established, even though aspects of perception have achieved phase state changes through other dimensions and levels of primeval dreaming.
To better explore this theory on a personal level, so that it can be personally researched but also physically entered, we will examine in practical terms the challenge of overcoming personal conditioning and unprocessed memory which blocks or hijacks dreaming’s energetic capacity and potential. Then, we will examine how the primeval self behaves within a properly oriented cosmo-biological system, including the psychosomatic functions of lucidity in relation to the primeval laws. This will lead our understanding of dreaming toward its proper functioning: awakening the physical organism within and as an interconnected transpersonal network of sensation, memory, and perception. This alone would be enough for a lifetime of study, research, and contemplation. However, there is one obvious and inevitable extension of this functioning that will be treated in a final examination of dreaming as metamorphosis.
Dream metamorphosis will be outlined as a physical inversion of the primeval laws. It is a maturation and renewal described by the cosmology of dreaming applied to the anatomy of sentient biology. It is a permanent transformation in which the universe at large (more specifically, larger magnitudes of self-corresponding primeval architecture) becomes a center of gravity for the primeval self, rather than the physical body, simultaneously living in total lucidity and, potentially, extreme distortion.
To overcome personal conditioning and unprocessed memory it must be remembered that, for dreaming, time is memory, and memory is time. The cosmos is a living memory complex in which changing relationships are substantiated through probability fields suspended upon lines of trajectory with more or less developing evolutionary complexity. Strong, regular lucid dreaming recomposes the dreamer as a creature with this kind of cosmic geometry/anatomy. It is also a structure which precedes incarnational experiences, ordinarily semi-dormant at birth, then reinvigorated at death. It would take another work entirely to describe the nature of this complex and its transincarnational dynamics. Suffice it to say that the effect of total recapitulation, of all of one's time, frees perception from its personality conditioning and provincial ideology.
To “free” also means to include, and so also implies a total acknowledgment, understanding, and integration. Part of this work involves a radical repurposing of the “unconscious,” which is fully utilized through dreaming’s instinctual and emotional urge to expand. Another part involves comprehensive inventorying of one’s experiences, choices, relationships, emotional habits, etc. The power of lucidity, which is also intimately personal, can be most easily understood in terms of these two fundamental activities. For many people, dreaming in order to expand perspective while also recapitulating lost time will encompass the bulwark of one’s dream activity over an entire lifetime. It is an activity that dreaming will pursue one way or another. Those that choose to dream with power simply acquiesce, and perhaps creatively strengthen, this native activity.
Dreaming’s recapacitation is in fact greatly accelerated by a practice of consistently questioning reality (a common way of promoting lucidity), using lucid dreams to hunt for disassociated energy and information, also forging new neural and temporal pathways. These pathways can be rightly described as simultaneous neurological and transpersonal processes, which are often interchangeable up until the momentum of metamorphosis and/or physical death. The capacity to dream with lucidity and primeval equivalency accelerates because the magnitude of transpersonal reference points with which to circulate is exponentially increased. Simply put, for a creature that dreams with lucidity, there are more possible relationships, changes, and movements in existence. This effectively loosens the grip of the physical body as a natural center of gravity for localized consciousness to claim: a temporary claim granted at birth, removed at death, fractured through trauma, and naturally dissolved through all manner of dreams.
The realization of a transpersonal memory complex is always proportional to the loosening of somatic blockages, psychosocial underdevelopment, provincial ethics, stunted worldviews, and more generally any philosophical cosmology that lacks depth and complexity. It is important to remember that a “philosophical cosmology”, in terms of dreaming, is a concrete reality. It is not simply about regathering all of one’s emotional power while developmentally emerging from childhood tendencies. It is an initiation into a hyperdimensional relationship with the cosmos. Many surprising things about the physical body, the surrounding environment, and its accompanying transpersonal organs and functions are realized through this inversion.
It is a lucid rebirth that can also bring up tremendous waves of existential fear, grief, anger, and resistance: emotions that may have little to do with what one experiences, or has experienced, in physical existence. They are bridge experiences. Some emotions and memories can only be dealt with in this “place.” They are defined by thresholds of time and energy that can only be sensed, entered, and exchanged if sufficient degrees of lucidity have been harnessed in the first place. The economics of lucidity are uncompromising even if they may also feel and fill one’s subjective perception with enormous personal meaning. To transition from a physical body that dreams, into a lucid transpersonal memory complex, is to embrace this process: An archetypal process of the cosmos becoming aware of itself through a localized organism becoming aware of the cosmos as itself. It is not a matter of learning to lucid dream or have powerful dreams, but to powerfully open the doors of perception, allowing for more possibility within oneself and beyond oneself as a participating cosmic body.
A budding transpersonal memory complex implies also that dreams will become more and more adventurous. The talent and skill to dream comes from a depth, complexity, and diversity of reference points. Wisdom is cultivated from everyday experiences and relationships, but also from other dimensions and universes. Sustained exposure to exotic dimensions and worlds leads to acclimatization and higher vantage points from which to build new levels of justice. These reference points also need a stable container, one that is not overly dependent on the physical body’s emotions and their habitual social contexts. It is a constant balancing act, which again is modeled perfectly by the mechanics of dreaming. Within a dream, form and intention are interchangeable. A highly refined balance of emotions, memories, and intentions can coexist in a state of dreaming once this stability is established. It can be practiced many times through lucid, superlucid, and out of body dream journeys that are induced experimentally or spontaneously.
The more exposure and exploration, the stronger the faculty to dream becomes. These encounters also become more natural and comfortable. They are naturally reinforcing, nourishing, and also accompany persistent states of wellbeing, confidence, and serenity. There will always be some chaos and interruptive distortion as dreams continue their transforming momentum, however the foundation of a transpersonal memory complex is defined precisely by a great capacity to stabilize and contain these experiences. What is “stabilized” is a kind of perceptual justice, which finds it more difficult to seriously entertain variability, even if the psyche also becomes more capable of noticing very subtle changes and differences. These are all ways to talk about transpersonal maturity, which is a sure sign that a more accurate cosmological orientation is emerging. It also indicates a degree of critical resilience needed as dreams venture farther and farther out into the void.
Strong dreaming encounters dimensional bridges, energetic territories, inorganic species, exotic intelligences, archetypal thresholds, and the personifications of cosmic law. These relationships all build wisdom, revealing one’s readiness for greater expansion or the need for further recapitulation and harmonization. Many errors in the navigation and interpretation of larger cosmic ecologies are to be expected. There are great opportunities and great dangers. Some forces and entities exist in kinship with humankind, while others compete with or totally oppose its existence and evolutionary capacity. Some forces are antithetical to dreaming, while others promote excellent lucidity and can be harnessed and befriended as proper “dream allies.”
To navigate, discern, utilize, and relate to these quasi-realities is the curriculum that creates a robust transpersonal memory complex. It is a strength born from many experiments and many mistakes, including patterns and accumulations that can span a series of incarnations. A knack for this hyperdimensional competency also implies realization of a hyperdimensional self, which lucid dreams while the physical body is both awake and asleep. This shift toward the primeval self, composed of multitudinous abiotic forces and semi-forms, from the derivative self, composed of psychic material and conditioned preferences, defines the limits of the human being as a proper bridge-species. It is a species capable of producing visions of reality defined by both the concreteness of discrete dreams and the limitlessness of transpersonal dreaming. Dreams that carry perceiving beyond the physical body arrive in other dimensions that, once fully assembled, continue upon a spectrum of increasing verisimilitude despite moving farther and farther from the familiar “real” world of the physical body. Dreams experience and explain the nature of these hyperdimensional movements.
There are an infinite variety of experiences and pathways, even if there are some fundamental “senses” that remain constant and dependable. These inner senses are true because they permit plurality, concurrence, and hyperbolic geometry. They also help explain why it is equally true to say that, in out of body travels, dreams move through other dimensions, but also other dimensions move through the dreamer as perception experiences a change in relational awareness. It is a profound type of training in which dreams prepare consciousness to encounter and create lucidity without expending personal vital energy. Lucidity is also experienced with a greater degree of focus and clarity, due to a consistent form of aperture in which dreams occur in relation to transpersonal, and not only personal, energy and information. Dreams can be dismantled, their layers and dynamics unpacked, their mechanics isolated and studied.
Due to an increasingly reassembled orientation of the psyche, a transpersonal memory complex coalesces through repeated verification of hyperdimensional experiences. It is a process that eventually gains incredible momentum and cannot be controlled. It leads toward greater and greater lucidity, including dreams that eventually lead the dreamer to an axis point of the derivative and primeval cosmos. This axis boundary is a two-part threshold, consisting of both a void and overvoid, wherein the primeval laws and the derivative matrix of various universes push and pull information and energy into, through, and beyond all existences defined by mass, energy, and form.
The void is a kind of zero dimensional hyperspace which upholds the physical universe like a backstop. It allows for the accumulation of fluctuating, semi-temporal, semi-subjective quanta, or “dream quanta”, which express the universe’s derivative formula to assign mass and its interactions with effect. These particles make the void “fertile” even if it is also a place of dismemberment for all substances and organisms that depend upon mass–or the memory of mass, as form–to structure their organizing principle. Lucidity is also an activity that works depending upon these particles, and can readily create, mold, repurpose, and dissemble them. Lucidity that is rooted deeply in the presence of the void can express itself through the strong and weak forces of the galaxy, and also influence spacetime with dynamics comparable to dark matter and energy, and at extremely high concentrations, to the forces of mechanical physics.
Ordinarily, where there are high concentrations of information, energy, force, and mass, the void is expressed in some capacity, giving also the possibility for high degrees of lucidity and, eventually, biological and sentient physical organisms. This knowledge and research can be furthered by gaining enough primeval equivalency to exit and reenter the Earth’s worldline and mass effect, which the primeval self achieves pre and post corporeal incarnation. It is more important, however, for the purpose of this paper and its objectives, to consider the void in terms compatible with the primeval self itself. It has its own pathway to the void that can, with great lucidity, be externalized into the physical body, or internalized in order to access the threshold, or repurposed in order to liberate percept and travel freely across the galaxy.
Each primeval self (a plural and singular extension/process), or incarnated body oriented to a primeval self, also holds within it a personal backstop or “cork”: a piece of the derivative void. There are also subtle dream structures which run through this backstop, allowing some physical organisms and abiotic forces and structures an active connection with the threshold. It is an effect dependent upon the accumulation of complexity, allowing these hyperdimensional bridge structures to enter and exit physical form, usually through a lucid organism’s awareness. The void itself cannot ordinarily participate in matter directly.
For mass and mass-dependent form, the void is also a threshing machine which extracts quanta, translating derivative energy back into pure information. For a living organism, this would mean being drained and dissected of all vital energy, and then transcribed back into semi-formless awareness. This is also a process comparable to physical death and birth. Whatever the case, without a transpersonal, or in some cases a collective memory complex, dreams that move through this barrier lose their coherence, and especially their memory and volition, or become highly distorted and inaccurate recordings of themselves. It is also for this reason that memories between lives, for most creatures, are lost, distorted, fragmented, erased, or subverted into a dormant state.
However, the void itself is also a place of great knowledge in which dreams can test themselves, proving themselves “true”, or equivalent, in relation to absolute limits. This speaks to the heart of what a transpersonal memory complex is: a primeval organ which can consciously transit the absolute limits of the physical universe and what lies beyond. Generating this organ certainly involves practice and many preliminary adventures into and back from the void. It can be entered by the dreamer at the innermost center, where subjectivity and objectivity merge into a singularity, or “mirror”, or formless abyss. The energetic significance is an experience of the primeval self, or primeval urge, in which the original movements and relationships of creation are, upon waking, translated subjectively according to the direction of one’s incarnations and choices.
These important exercises refine knowledge of primeval equivalency. It is an intimate and personal process, but also an uncompromising one, because once something is validated by the matrix of the void, it becomes universally applicable and translatable. It is a significant achievement to reach the void in dreams and out of body experiences, if not also a cautionary experience with potentially severe consequences. Erratic experiences can occur, ranging from tremendous surges of vital energy (often released at the base of the spine or crown of the head, and eventually through the “empty” spaces of subatomic particles), physical or environmental manifestations, psychotic episodes, and even temporary inversion of the laws which can result in the body rapidly transferring its vitality to a primeval transpersonal container. More can also be said about the proportional “closeness” of a dream to the void and the correspondent relationship with physical phenomena, manifestation of nonlocal events, and the passage of time, but these significant research topics warrant separate treatment and a much more extensive elaboration of primeval laws, matrices, and dream architecture. It can be safely said that, if dreaming has been embraced as an intentional path, enough wisdom and maturity will have been accumulated at this point to guide the dreamer through this experience without harm.
The void is a boundary zone the primeval self will eventually cross anyway through death, which can also be lucid with sufficient preparation. The nature of the void is twofold, and the other side of its threshold consists of an overvoid of pure primeval lucidity. It is a clear light realm of formless transobjectivity. Every conceivable point of reference is achievable as a centralized vantage point of perception. It is a place where selflessness still permits self, even if such terms lose relative meaning considering that the fundamental principles of time, form, and relationship have been superseded by unity and totality, and perhaps also a kind of pervading, absolute love. There is the memory of relativity, but not the choice to perceive relativity directly.
Depending on the evolutionary maturity of the primeval self’s development, the “atmospheric effect” of the overvoid can induce an animistic torpor, an exalted state of infinity, or a profound state of reflection and self-anticipation preceding further incarnation (or in the case of out of body travel, an intentional return to a dormant or sleeping body). There are also semi-structures created by collective dreamers in the overvoid, permitted due to active symbiosis with cooperative forces in the void, which permit a degree of free will, sublucidity, and therefore evolutionary capacity. However, for beings that have not sufficiently developed a hyperlucid transpersonal memory complex, reincarnation is useful and necessary after physical death.
If one’s dreams become firmly established in the overvoid, even while dreaming to and from a physical body, a complete metamorphosis becomes possible, and perhaps also inevitable. A permanent level of justice permitting hyperlucidity is established by an inversion of the primeval and derivative laws through a physical body. This is the equivalent of an individuated cosmological singularity, or the creation of a new universe, albeit on a subjective level. The purity of the overvoid becomes the anchorpoint for the primeval self which has migrated its inner forces across the threshold of the cosmos. The physical body then becomes a direct extension of the primeval laws, superseding the void and bringing a degree of consciousness directly into matter that would ordinarily not be permitted.
This final dream maneuver also speaks to the likely purpose and maximum evolutionary capacity of the cosmos, even if it is also, inevitably, only another kind of beginning in which new perceptions and new varieties of dreaming once again become possible. It should be noted that this achievement is not a “spiritual” sensation, philosophical aloofness, or intellectual nonduality. The skin and flesh of the body radiate subatomic force, autonomic systems are rendered lucid, and a superposition of internal and external perceptions are constant. It is an intense experience that constant lucid dreaming has developed a capacity for over years, decades, or perhaps lifetimes of orientation work. It is a noteworthy achievement, though one that is often misrepresented and certainly misunderstood by science, history, and religion. Nevertheless, the path of dreaming with power remains open for everyone.
In some civilizations and cultures, especially in ancient times and throughout indigenous culture, those that could dream were leaders, healers, teachers, and guides. This is certainly a sensible way to organize society and orient its evolution, at least from the perspective of the cosmos and its desire to dream.