Albert Taylor in his book “Soul Traveler”, after experimenting hundreds of Out of Body experiences he wrote:

“I am convinced that the lack of a physical body is my timeless natural state, and existing with a physical body is as temporary as a dream.”

“One of the primary lasting by-products of this soul consciousness is losing the fear of death and realizing that although I am on this earth, I am not of it. Moreover, I and we are incredible and powerful spiritual beings having a human experience, and not just humans having a limited spiritual experience.”

Bashar talks about how death is just like waking up from a dream, he said:

“Death will feel or experience for most people as waking up from a dream, because that is the real reality as far as they are concern, and the idea of the physical life doesn’t carry the same degree of importance per se. It literally, is the way you feel when you wake up from a dream, and say, “Oh, this is my real reality, and then the dream just sort of fades off, except, whatever pieces may remain that you feel are important for you to remember.

Death is like that with regard to physical reality. You wake up and suddenly remember who you are and that you where having this physical dream. And that’s why most individuals don’t really, actually “hang around” and try to make contact, because physical reality, again, is not so real from that point of view anymore. The overwhelming feeling, is that you are actually waking up into your true reality. “

Maya – The Dreamstate

In the East, the dreamstate creation is known as Maya, the veil of delusion; that which allows us to see what’s not and not see what is. Without Maya, there is no Dreamstate paradigm, no amusement park, no you and me. Here again we replace the word Brahman with Consciousness:

“Maya is the complex illusionary power of Consciousness which causes Consciousness to be seen as the material world of separate forms. Maya has two main functions; one is to “hide” Consciousness from ordinary human perception, and the other is to present the material world in its place. Maya dwells within Consciousness, but Consciousness is unaffected by Maya, just as a magician is not tricked by his own magic. Maya is temporary and is transcended with “true knowledge,” or perception of the more fundamental reality, Consciousness, which permeates Maya.”

The dreamstate is an illusionary reality. Within the dreamstate everybody is holding false beliefs and false perceptions, and the false personality that’s based on them. It’s like when you are asleep and dreaming, your dreams are full of what your waking self would consider falseness, not real. When you wake up you see them as absurd fictions and wonder how you could belief they were real while they were happening.

In a way, the whole of life is a great big dream. This is a dream, a dream world -there is no reality to it all. You see, you give reality to things -not only to objects, but also to feelings and experiences -and think that they are real.

Perception is reality. There is nothing else. Just like a dream. Your whole reality is your particular perception, your dream creation.

Nisargadatta Maharaj (1897-1981), a sage from Bombay, wrote,

“The idea that our situation is just a dream, an illusion, a mirage, a movie, a stage-play, and so forth, is very disturbing to many people in conventional society. This body-mind (“my” body-mind) and other body-minds seem so tangible, so substantial, so real.

But taking here the idea of the phenomenal world as a dream, let us notice how the night-dream also seems so tangible, so substantial, so real—capable of producing during our immersion in it tremendously vivid feelings of happiness, pleasure, wonder, fear, terror, humor, frustration, sorrow, and so on, just as the “day-dream” is capable of doing. When we wake up, we can marvel to ourselves “Yes, it was indeed only a dream! How could I have been so convinced of its reality during its occurrence?”

This present world of our so-called “waking” experience is also only a dream, a “day-dream,” so to say, somewhat longer, more stable, consistent, and “logical” in its structural patterns, and more consensually verifiable—i.e., it is more of a “mutual dream” than the night dream, which is less commonly shared as a “mutual dream” by other dreamers—but it is a dream, nevertheless. As so tangible, so substantial, so real.

Sankara (c.700), usually considered the most brilliant sage in all Vedanta tradition, wrote,

“The apparent world is caused by our imagination, in its ignorance. It is not real. It is like seeing the snake in the rope. It is like a passing dream. Creation is but agitation in consciousness; the world exists in the mind! It seems to exist because of imperfect vision, imperfect understanding. It is really not more than a long dream…”

Ramana Maharshi (1879-1950), of Tiruvannamalai, South India, wrote,

“There is no difference between dream and the waking state, except that the dream is short and the waking state long. Both are the result of the mind. Because the waking state is long, we imagine that it is our real state.”

Nagarjuna, one of the founding “fathers” of Mahayana Buddhism, wrote,

“There is no reality in a dream, and yet, while one dreams, one believes in the reality of the things one sees in the dream. After one has woken up, one recognizes the falseness of the dream and laughs at oneself.”

Babaji

This universe is as unreal as the dream. It is only relatively real; it is not absolutely real. While you dream, everything is very real, but when you wake up it turns out to be unreal, and the waking stage seems to be real. But both are dreams—one a night dream and the other a day dream. During both dreams you are present and you experience both. So you, the I am awareness remains; the rest is a mixture of true and false….”

Index