The subject of dreams continues to fascinate researchers and
the public alike. Milton Kramer, M. D., Clinical Professor of
Psychiatry at New York University School of Medicine and Director
of their Sleep Consultation Service, says that 40 years of research
suggests that dreams do have meaning; and the nature of that
meaning helps determine our mood the next day. "That, in
turn, determine how we function and what we can accomplish."
(Psychology Today, September/October 2000)
Quite simply [Kramer goes on to say], the dreams we have at
night set the stage for our actions the following day, priming
us to either rise and shine and conquer the world, or crawl back
under the covers and duck the challenges that lie ahead
We all have multiple dreams across the night, but not all
of them succeed at untying our emotional knots
whether we will have a helpful or unhelpful sequences of dreams?
It depends on two factors: whether there is in our emotional
arsenal a solution to the kind of problem at hand, and whether
we happen to be up to the task. Just as some days we are more
productive than others, seemingly without rhyme or reason, so
some of our dream experiences are more useful than others in
solving life's quandaries.
Research has shown us that dreams are not just the machinations
of the unconscious on random play. They have order, and they
reflect important psychological aspects of our lives and personalities
vary from person to person-they are individualized, like fingerprints-as
well as from day to day, reinforcing the idea that the events
of each day play out in the night's dreams.
These psychological regularities prove that the dream experience
has order, and as we have seen in the laboratory, order paved
the way for meaning. The nature of that meaning can change our
mood for better or worse from night to morning
.How we feel
influences how well we function in waking life. Happiness affects
Our waking and dreaming lives have a great deal in common.
With whom we spend the night and how well things work, awake
or asleep, largely determine our happiness.
The key to the understanding of dreams lies in the recognition
of man's inner nature, his inner Ego, with its own set of senses,
the scope of which stretches far beyond the limit granted to
the physical senses. As W. Q. Judge puts it in his article "Remembering
the Experiences of the Ego"
The Ego, when thus released from the physical chains, free
from its hard daily task of living with and working through the
bodily organs, proceeds to enjoy the experiences of the plane
of existence which is peculiarly its own. On that plane it uses
a method and process of thought, and perceives the ideas appropriate
to it through organs different from those of the body. All that
it sees and hears (if we may use those terms) appears reversed
from our plane
What we have to do, then, is to learn the language of the
Ego, so that we shall not fail to make a proper translation to
ourselves. For at all times the language of the plane through
which the Ego nightly floats is a foreign one to the brain we
use, and has to be always translated for use by the brain. If
the interpretation is incorrect, the experience of the Ego will
never be made complete to the lower man
Upon awakening, a great hindrance is found in our own daily
life and terms of speech and thought to the right translation
of these experiences, and the only way in which we can use them
with full benefit is by making ourselves porous, so to speak,
to the influences from the higher self, and by living and thinking
in such a manner as will be most likely to bring about the aim
of the soul. (U. L. T. Pamphlet No. 11)
In many countries, the last few years have seen a revolution
in the way education is looked upon. That true learning, rather
than mere knowledge acquisition, should be the goal is being
increasingly recognized. The new instructional approaches "emphasize
the student as the main agent of learning, who not only takes
more initiative but does so in conjunction with other students
to make learning a socially interactive rather than a one-way
transfer of pre-packaged information," write Edmund J. Hansen
and James A. Stephens under the heading "The Ethics of Learning-Centred
Educated." (Change, September/October 2000)
Despite the talk and enthusiasm, however [state the authors],
the reality in most classrooms remains strikingly different.
The majority of faculty still rely on lectures as their prime
teaching method. Those using collaborative learning, for example,
tend to treat it as a toolbox of supplementary methods rather
than as a new approach to teaching
To confront this dilemma, our argument is that teaching needs
to rediscover its moral base; doing so will enable students and
teachers alike to do their job of developing minds with courage
and integrity. Therefore, we argue that one cannot define or
facilitate human growth without the use of moral categories
Despite the ideological appeal of learner-centred instruction,
the lecture remains the predominant teaching method on most campuses
of passive note-taking and silent absorption of information have
convinced many students that this is the appropriate way to learn.
Combined with a climate in which students' class preparation
at home has become an almost negligible activity, this atmosphere
has taught students that they can rely almost exclusively on
the instructor to tell them what they need to know. Not surprisingly,
this leads students to rely on memorization more than understanding
The moral virtues of teaching and learning are based on a
mutual interest in intellectual growth and development. Helping
students become educated members of society constitutes a contract
between three partners: the student, the teacher, and society
at large. Each of them is responsible to the other two. Knowledge
acquisition is only one element in this contract. More important
is that the teacher help the student acquire the courage to grow
and develop his or her potential. This can never be accomplished
in a service relationship, which is by definition one-sided.
Teaching, then, is not so much a matter of professional skill
as of certain attitudinal qualities, which are based on moral
values. Essential teacher virtues, say the authors, include honesty,
courage, care, fairness, and accountability. To fulfil their
mission, educators need to rediscover the moral base of teaching
and learning. Education is a moral act, and will fail if morality
is treated as optional.
In The Key to Theosophy, written in 1889, H.P.B. outlines
very briefly the method of education which Theosophy would recommend.
She states there that the child must be considered as a unit;
he must be taught self-reliance, to think and reason for himself,
mutual charity, love for his fellow men, and, most importantly,
unselfishness. The purely mechanical working of the memory, she
says, must be reduced to an absolute minimum, and every effort
must be made to develop the inner senses, faculties and latent
While in some ways modern educational methods are aiming at
all this, they yet lack one important key, and that is, the knowledge
of the soul. Educational methods, in the present as in the past,
are meant to cultivate the mind of the student, not the soul.
Theosophy, on the other hand, teaches that the mind is a product
of the soul, a tool or an instrument of the soul. Mere head-learning,
as distinct from soul-wisdom, breeds selfishness.
Recognition of an immortal, reincarnating soul changes our
whole basis of thinking and of acting. Any system of education
that leaves out spiritual and moral education is a limited system.
There must be the education of the soul, which is spiritual and
moral, as distinct from education of the physical and intellectual
The British journal Nature reports that life on land
may be more than a billion years older than previously thought.
Scientists have come to this conclusion after discovering organic
matter in ancient rocks in South Africa. Researchers now claim
to have evidence that while primitive life has flourished in
the oceans for the past 3.8 billion years, it appeared on land
much later, between 2.6 and 2.7 billion years ago.
What, after all, if life? Is there anything inorganic in the
Occultism does not accept anything inorganic in the Kosmos.
The expression employed by Science, "inorganic substance,"
means simply that the latent life slumbering in the molecules
of so-called "inert matter" is incognizable. ALL IS
LIFE, and every atom of even mineral dust is a LIFE, though beyond
our comprehension and perception, because it is outside the range
of the laws known to those who reject Occultism. "The very
Atoms," says Tyndall, "seem instinct with a desire
for life." Whence, then, we would ask, comes the tendency
"to run into organic form"? Is it in any way explicable
except according to the teachings of Occult Science? (The
Secret Doctrine, I, 248-49)
Last month, "In the Light of Theosophy" commented
on animal intelligence. Further instances, especially of what
animal-behaviour specialists call the canines' "sixth sense,"
are to be found in an article by Lynn Waldsmith in Reader's
Digest for November 2000 (Indian ed.)
Some dogs, rare though they are, can sense their owners' impending
strokes or seizures and warn them in advance by head-butting
behind their knees, or by grabbing hold of their arm and gently
pulling them to the ground, or by other means. Such seizure-alert
dogs allow epileptic patients to find a safe resting place before
the seizure occurs. They are proving to be a boon to people whose
health-and even lives-may hang in the balance. These dogs are
given special training in much the same way that guide dogs are
trained to assist the blind.
What signs and signals the dogs are picking up remains a mystery.
One theory is that a canine's sense of smell, estimated to be
at least 300 times more sensitive than a human's, is responsible.
It might be the patient's sweating or some kind of unusual secretion
that a dog can perceive by smell, opines one of the investigating
Animals are more or less clairvoyant and psychically sensitive,
and can sense things that human beings cannot. According to Paracelsus,
Certain animals have inherited instincts that cause them to
act in a certain manner, which will indicate other future events
than a change in the weather. The peculiar cry of a peacock or
the unusual howling of a dog indicates the approach of a death
in the house to which they are attached, for every being is a
product of the universal principle of life, and each contains
the light of Nature.
"It is better to give than to receive" is an old
adage, but few understand why this is so. "Giving"
does not mean just tangible gifts, but also giving guidance or
doing someone a service. Ellen J. Langer, Ph. D., professor of
psychology at Harvard University, says that giving is a gift,
not only to others, but to ourselves, because "it increases
the bond between us and the person to whom we have given; it
also tells us about ourselves and generally increases our feelings
of competence." (Psychology Today, November-December
Most of us want to be loved [Langer observes], but it is actually
the act of loving that is rewarding. Being loved is important
mostly because it facilitates our opportunities to love. When
we love, we give. Every time we do something for someone else
we feel effective, useful and generous
We usually think that the more we care about someone, the
more we want to give to them. This is probably true. But what
is even more interesting is that the more we give, the more we
come to care about the person to whom we are giving. We feel
alive in the activity. And it is the receiver who has provided
the opportunity for us to feel this good, so we feel loving in
.Attending to someone else's needs leads to affection
for that person
Consider the bond between mother and child. Faced with the
responsibility for a helpless infant, no one will argue that
mothers give-and give a lot. With all the giving a mother has
before her, it is no wonder the bond with her child grows stronger
and stronger as the baby grows. And in this giving, a mom feels
effective-perhaps tired, but effective.
Perhaps the best way to counter loneliness, depression and
the feeling of being unloved is to find someone to give to. There
is real joy in such giving.
Mr. Judge offered the following advice to a friend and correspondent,
and it is equally applicable to all of us:
I think that you will be helped if you will try to aid some
poor, distressed person by merely talking and expressing your
sympathy if you are not able to help in money, though the very
fact of giving
to someone who needs it is an act which,
if done in the right spirit, that of true brotherliness, will
help the one who gives. I suggest this because you will, by doing
so, set up fresh bonds of sympathy between you and others, and
by trying to alleviate the sorrows or sufferings of others, you
will find strength come to you when you most need it.
Flushed with the promise
Of marvels dimly guessed
Will see the sunrise
In all its splendour
But we alone
Can bless it with a meaning.