Premise: The Primeval Architecture of Dreams
Reality is a dimension defined by potential and potentiality, specifically with regard to relationship, movement, and change. The best tool to explore and experience reality is dreaming, which exists on a continuum of super or sub lucidity in proportion to these three prime vectors. Lucidity creates both objective (mass) and subjective (self) verisimilitude. Relationship, movement, and change distort absolute perception and being, binding pure potentiality with sublucidity—which from our physical vantage point represents the pinnacle of superlucidity. From the perspective of the average person today, the universe appears upside down. However, it is the purpose of this paper to explain this is not so, and that to raise children and found civilizations on such backward cosmology is a grave error.
Ordinary emotion, memory, and volition are indeed kinds of sublucid dreaming, distilled precisely according to an internally generated experience in which our universe, species, and body are raw inputs. Dreams substantiate countless distortions which form dimensions of reality with discrete properties and evolutionary purposes. The most potent dreams represent a level of lucidity equivalent with primeval cosmological agreements. These primeval, dreaming, lucid forces express derivative energy and form from “behind” a veil of undefined field potentiality. This infinite scalar field is a threshold of energy that contains simultaneous subject and objective potentiality–it is pre-conscious self and pre-form mass.
These primeval laws are also primeval dreamers. They are oscillating vector entities which perform the first kinds of dream movements described by the “big bang”. It is very important to acknowledge that the singularity which dropped out of hyperspace in order to generate our universe happens every instance, for every particle-wave of creation. Nothing that exists can exist independently from this primordial oscillating equilibrium motion. All manner of species, consciousness, culture, art, phenomenological experience, etc. are all fundamental properties of singularity, both within and beyond spacetime. That is what singularity means! Dreaming, therefore, is what we will see best describes the experience of transobjective oscillations happening in the present moment, between temporal conditions, strong and weak forces, subjective experience, and the myriad forms of the cosmos.
The first dreamers are the pre-cosmological forces that intend an accord, from infinite dimensionality and potentiality, to bind to each other in order to form a void of sublucidity capable of sustaining and maintaining energies with discrete properties. This primordial treaty propagates organizing principles, choosing for them complex derivative subvectors that form matrixes of emergent timespace, gravity, “dark” energy and matter, and also echo universes and countless varieties of interconnective hyperspace. Lucidity is able to organize and choose due to its persistent state of superposition in which it perceives and manifests from its bridge position. It is an act of transpersonal metacognition as much as emergent field phenomena. However, just as classical physics must be cautious in assuming things about quantum dynamics, so too must classical assumptions about mind and thought be wary about referring to primordial self-awareness.
Only so much can be understood, up until the point at which information is translated over or translated into correspondence with “the other side”. The primordial void, a manifestation of the dream agreement composed by post-singularity cosmology, acts like a mesh for dreams, demanding primordial equivalency. It is an archetypal self-law which “guards” a two-sided infinite scalar field, separated by a primeval dream matrix. On one side, this scalar is “filled” with absolute lucidity (reality). Due to its complete saturation, it represents an unexpressable state of evolution which apparently tolerates distortion, fracturing in order to create, experiencing diverse expressions of potentiated lucidity. Again, (sub)lucidity does not distinguish between energy, information, mass, consciousness, timespace, etc. Lucidity is the other side of infinity, generating endless, “bouncing” vector oscillations defined by paths of chaos, order, probability, and correspondence.
The purest distortions of lucidity, which straddle two very different kinds of singularity, illustrate reality in terms of an overvoid and a void: a matrix/substrate defined by a capacity to engender phenomenal plurality in which physical, nonphysical, and many other kinds of dimensionality become possible. Again, this capacity is characterized by change, movement, and relationality. The overvoid, the primeval agreement, contains nearly zero distortion relative to absolute lucidity, which can also be defined by: absolute movement, absolute change, and absolute relationality. From this near-dimensionless threshold of motionless superinformation, the first proper dream urges, or energy oscillations occur. They illustrate, through a series of intervals and withholdings, a kind of tolerance in which primeval distortions cohabitate a self-created, finely tuned, highly responsive spectrum of derivative realities which include a fundamental vector of complexity.
The voidal substrate is defined by elementary dimensions, archetypes, and prototypical reservoirs of time, self, sensation, and perception–but they are also given a direction by the first dreams. Obligingly, they produce the derivative building blocks which imbue fields of energy with primeval, sublucid mass. These building blocks are susceptible to both material form and consciousness, making them a kind of generative, intermediate condensate all physical structures and physical organisms depend upon and use. This premise explains why dreaming, under all circumstances, must be approached as a complex and profound ecological dynamic that everything in the cosmos consumes, manages, and contributes back to.
Dreaming illustrates a vital drive and developmental need to have experiences as both a physical and formless being. It is an advanced negotiation with transpersonal, existential levels of perception. It represents a path of knowledge through direct experience and personal insight that everyone has access to. Dreams are not mere flutterings of the amygdala, hippocampus, and visual cortex. Nor are they spiritual or religious experiences. Dreams are wave functions and probability formulas of a cosmological substrate. Dreams engender universes. Dreams are a more precise and useful way to talk about consciousness, which is itself a fundamental signature of force. To talk about absolute lucidity requires us to think about consciousness beyond its ordinary definitions and limitations.
The cosmological substrate we can study through dreaming reveals a dynamic series of cascading matrices of consciousnesses, defined by an ability to translate successive levels of reality, or dream states, increasing in order of magnitude across a threshold which eventually permits a level of singularity called reality. These matrices describe thresholds of consciousness that serve physical laws and cosmological mechanics, but also reservoirs of energy for dreaming that can be exchanged with by species. Dreams belong only partially to the ones that dream them: They are participations in an ecological function that defy any kind of compartmentalization of qualia and quanta. A species with the capacity to dream, and lucid dream, should always maintain a sense of magnitude, kinship, and respect for what they dream. It is not only what one dreams that matters, but how the dreaming happens, and what this dynamic tells us about who and what we are meant to be.
If we reduce dreaming to only its cognitive or somatic function, we distance our universe from ourselves. We won’t remember our dreams well when we wake up and will gradually cut ourselves off from an otherwise constant stream of interconnection with the environment in, around, and beyond us. Dreams nourish our personalities and give them depth and complexity. Without them our ability to imagine, perceive, and empathize with higher orders of reality is stunted. Dreaming is not something that only happens at night: we are always dreaming. It is not a metaphorical reflection but a challenge to restructure the way our brain and being recognizes itself as something that exists.
What we experience at night ordinarily is like a pinhole in the fabric of the cosmos we can look and travel back upon and through. Often we don’t get very far on this journey, and so our memory is only vaguely capable of translating the “bouncing wave” of the oscillating forces. When we wake, we face in the other direction, away from the pinhole the flow of dreaming arrives from. It is more complicated than this, because dreams flow back and forth like a tide in many directions and speeds upon this path after reaching their elastic limit as materialized form. However, it is important to remember that the natural world and most evolving, sentient species do not turn their back on reality. Modern civilization has excluded nearly all of existence in order to develop competencies about the universe’s skin.
Yet, a waking, localized reality is only possible because of dreaming’s ability to transmigrate across a cosmological process which culminates in a kind of status quo reality terrestrial sapiens recognize as “home”. We have become provincial, subjective, biological creatures. Everything we can experience as physical, sensory, spatial, and subjective organisms is also a kind of cosmological stopgap the universe grants us through gravity and spacetime. This is an oversimplification, because the cosmology dreaming reveals is much more porous and malleable than it initially appears to be. However, there is no need for us to cut ourselves off from the river of dreaming we arrive from.
Practically speaking, to reoriented our capacity to dream, we must simply remember that one can always be open to more. We may be limited by our brain and body’s ability to interpret and integrate the information we receive from our sense of dreaming, but there is no inherent limit to where or when dreams can travel to and return from. Dreaming therefore is a journey to live awake in more places, more times, more relationships, more dimensions of identity, more being. It is a practice of cultivating transpersonal maturity: of considering reality under less provincial terms with respect to both our individual values and traditions, as well as the limitations of empirical physics and physical sensation. Or rather, empiricism and physical feelings are very important parts of dreaming in/as one part of the cosmos, but should by no means become an impediment (let alone a prison) to the exploration of greater realities.
Dreaming is also rightly called a technique, strategy, or methodology by which one can examine reality more directly. It confirms that we are more real in participatory states of dreaming than when “awake”. Consciousness, being, and perception are more real when we use the sense of the dreaming. When we wake, we perceive the nature of consciousness through its derivative, reflexive process. We also experience ourselves in a derivative, reflexive condition. This is why it is possible for sentient, intelligent creatures to have an existence in a physical body in the first place. It is a precious quality of evolution that is lost upon death, returned at birth, and that exists in a quasi-real state between physical incarnations. It should be noted, although it is not directly something treated in this paper, that reincarnation is readily provable, or rather experienceable, in many kinds of lucid dreams. However, there are volumes more to say, explore, and prove about what reincarnation is, how it works, and “what” actually reincarnates.
When we are born, and when we wake, our inner transpersonal senses remain ever capable of being used and, in a fully expressed and fully developed physical organism, would be integrous and continuous at all times. This gives rise to another theory that will be explored later on, which challenges the idea of a traditional “conscious/unconscious" model of sensation, perception, and cognition. According to dreaming, what we consider “sub” conscious is actually the dormant objectification of the inner sense of dreaming. But it is not a dormant sense, though it can be readily blocked, misidentified, and even hijacked. Only by treating a suppressed, active function of consciousness as nonexistent, or by being afraid of it to the point of exclusion, or otherwise overloading it with unprocessed emotion and association, would talking about unconscious models of cognition be possible.
Besides misorientation, this is the secondary problem addressed in this thesis: when transobjective or transpersonal blocks are created and reinforced, they become real. In turn, this also describes the function of science, religion, spirituality, therapy, shamanism, etc. After diverting the flow of consciousness from itself, it would then become necessary to journey outside of oneself to study, negotiate with, and reconnect. In actuality, degrees of separation between conscious and unconscious, or for that matter nearly every other kind of dichotomy, are complex continuums of fluid dream dynamics. This is also a much better way to understand and predict the motion of lucidity: by understanding how complex, adaptive, self-organizing systems move in nonlinear ways across multiple levels at once. In terms more appropriate to subjective personal development, this emphasizes: nondual allowing, lateral empathy, free will, ethical relativism, and process oriented relating and communicating.
To understand reality according to a cosmological principle which places dreaming at the heart of everything, it must be understood that what is observable at sufficiently coherent scales of dreaming, and not only physical phenomena, will be a “fair sample”, which can lead toward the formation of complete laws that then may be generalized and applied. This principle becomes increasingly self-evident as one’s dreams learn to overcome the limits placed upon it by its localized orientation and conditioning. It is also evidenced through more accurate working models for the ways in which dreaming, self, and cosmos interplay: Dreams rely upon a network of local and nonlocal consciousnesses and being, depending upon a woven mesh of generalized sentience and transobjective reference points. If these diverse, interpenetrating streams of information become discontinuous or incoherent, one will no longer have a “fair sample” of the universe to study, let alone to enter and become. While there is an appropriate degree of separation defined by matter, subjectivity, and the sensations of the physical body which inhibit and localize consciousness while externalized (“awake”), it is only when these naturally porous boundaries are calcified through excessive ideological conditioning, emotional repression, or by some other means, that the cosmological constant of dreaming can actually be subsumed or lobotomized. The consequences for a species which accomplish this self-mutilation are dire.
A theoretical dream cosmology is an important precursor for talking about lucid dreaming in more detail, which can also be defined as purposeful and powerful levels of dreaming. Power in this case means an ability to have agency, freedom, and continuity throughout all of one’s existence; also, an ability to use one’s transpersonal and transobjective natures through dreaming in its fullest and purest expression. Power allows dreaming to touch the substrate of existence within and beyond its materialized forms. Importantly, powerful dreaming implies very little, minimal, or no distinction between personal agency and continuous environmental systems. Power describes an extremely coherent, finely tuned, and continuously directed state of superlucid consciousness. It is a quality of consciousness capable of ordinary experiences, out of body travel, and also of communicating and exchanging with incredible cosmological forces ordinarily studied in relation to physical cosmology: the engines of suns, black holes, and our universe's origins.
All dreams are lucid, and to some degree will express a kind of primeval quality, or primeval sensibility. Dreams allow for an incredible equivalency with very large and very small forces that ordinarily would not be possible. This interface may also be partially described by archetypal processes defined by a capacity to cross reservoirs of information and their boundaries or thresholds. Archetypes include biological instincts but also cosmological forces–they are the muscle memory of the world of form. It is through lucidity that archetypal movements and translations of information reach individualized consciousness, which also possesses or hosts an archetypal self or archetypal selves.
Lucidity is a kind of pre-cognitive function that supersedes anything we may think we know about what perception even is. It is not even entirely correct to say that lucidity is “intelligent”, because our phenomenological and essential models for intelligence and consciousness are quite small and underdeveloped. Dreams are far stranger and far bigger than we give them credit for. They have direct access to a level of knowledge which exceeds our capacity for application. They exceed our ability to recognize order from complexity, and so may indeed appear chaotic, or may actually overwhelm our nervous system and brain, causing us to wake up, forget our dreams, or remain deeply "unconscious" in order to saturate ourselves in something we can only realize asynchronously or out of time. Even mundane dreams are structures with comparable features to very large transpersonal, transobjective forces that create and sustain the universe. These are the basic building blocks of a lucid universe, a primeval lucid self, that culminates subjectively in a personal body, identity, and sense of volition.
Dreams work according to a model of reality that, from an ordinary point of view, is upside down and inside out. One of the reasons we don’t lucid dream or have out of body experiences more regularly, naturally, and powerfully is because we have oriented ourselves to only read reality backwards. Instead, If we can transform our fundamental assumptions about consciousness, matter, and being, we will dream. Of course, this will also change everything else, especially things like our individual sense of purpose, ethics, and social and environmental responsibility. This transformation at a societal level would likely reveal many things about modern civilization that are extremely dangerous. It would also likely vindicate many “primitive”, ancient, and indigenous human civilizations that utilize advanced philosophy and technology rooted in dreaming.
In modern society, a transobjective, transpersonal experience is ordinarily taboo. It is identified as abnormal psychology, superstition, unscientific, or anomalous. This is not a criticism, because what dreams reveal is indeed a radically different kind of reality and a radically different kind of self. Dreaming overcomes the rules of empirical physics and the body’s automatic sense of individuality. Together, these two conditions decompose an otherwise absolute experience of being into bite-sized pieces of self, other, subject, object, inside, outside, matter, energy, awareness. Dreaming, therefore, is a radical possibility, a challenge to return to wholeness.
This is the provocation and first premise of this thesis, and its assertion of the cosmological, social, and personal significance of lucidity and lucid dreaming. Dreaming is a realization that greater orders of reality are permitted in which the diversity of quasi-realities is both preserved and also synthesized into larger and larger splinters of wholeness. For this reason, dreaming and lucidity are relative to an ability to include, then enter greater levels of cumulative reality. Dreams are interdimensional passages that move movers. They move us, but they also move the cosmos moving us. Or rather, dreams are how and what the cosmos moves. They can even be studied to hypothesize and model why the universe moves/exists at all.
But first, let’s take a few steps back, acknowledging some of our limitations in realizing the full implications of this premise. The first provocation of this thesis is designed merely to “put a foot in the door” of where dreams might lead us, and of what dreams might ask of us. In the following sections, we will enter the door and explore who and what might be wasting for us on the other side.