Where Too Much Sleep Is Perilous for the Soul

Heavy, uninterrupted sleep is dangerous, reports Roberto Romero Ribeiro, a Brazilian ethnographer who lived with the Maxicali (aka Tikmũ’ũn) of Minas Gerais. [1] In common with most if not all indigenous peoples, the Maxicali believe that in dreams the soul (koxuk) goes wandering. It can fall into bad company, or get lost, or even be taken captive. You don’t want to wake a sleeper because the soul may still be out there and could have a hard time getting back.
     On the other hand, you don't want to sleep like white folks who go out for the count for seven or eight hours. If your soul is away too long, you’ll get weak and sick. The ideal is to sleep lightly and wake several times and share the dreams that are with you with those close to you. 
     When Roberto, exhausted by native rituals, grabbed a few hours' extra sleep, his hosts were worried about him. "Are you sick?" they asked when he stirred. “Get up, get up! You’re going to get sick! ã yok, ã yok! ã pakut ax!"
     The striking vocabulary of dreaming among the Maxicali reflects the view that in dreams the soul is projected from the body. Their word for "dream" is  yõnkup The root yõn means “to throw”.It also appears in the verb mõ’yõn, “to sleep",  a combination of mõ, “to go” and yõn. During lively football matches in the villages, you hear all the time: Nũy ã yõn!  So, to sleep is to go throw the soul. The Maxicali say the dream soul exits through the mouth. It may follow dangerous paths that lead to the villages of the dead. They are uneasy about encounters with the dead, because the departed may be eager to get surviving family or friends to live with them - which would mean that the soul would not return to the body.
      In its excursions, the dream soul may meet many other spirits, of the forest or the waters, of sorcerers or allies. Forgetting your dreams is bad because you lose track of your soul and miss what it can show you from the future. You need t remember where your dream soul went because this can reveal sources of illness and potential for healing.     
      When you tell a dream to relatives or shamans, they will want to know whether you heard singing. The spirit people called yãmĩyxop are famous for their songs. They can be wonderful allies, but they may also demand rewards for their favors, for example in the form of feasts and rituals. The language of debt and payment is used by the Maxicali to describe their relationship with spirits. Someone who is cured by the shamans “owes” a debt to the spirits and must “pay” by performing a new ritual. In this context the shamans are called “collectors “for the spirits. 
     Early chroniclers noted that the habit of sleeping light related not only to the need to keep track of the wandering soul but to scan whatever was going on in the external environment at night. "The sleep of these people is not like, in general, that of civilized people, continuous and long...They sleep poorly and their precautions are constant, whether day or night, throughout the occupied area. A dry leaf that falls, a branch that breaks off from the trees, as soon as the care is heard, it is carefully observed, examined; Stopping what you are doing, you listen while the incident lasts.” [2]

 

[1] Roberto Romero Ribeiro Júnior “Numa terra estranha: sonho, diferença e alteração entre os Tikmũ’ũn (Maxakali)” Revista de Antropologia. vol. 65 no.3 (Nov. 2022).
[2] Jacinto Pallazollo. Nas Selvas do Mucuri e do Rio Doce (São Paulo: Companhia Editora Nacional, 1973) p. 118

Picture: Text-to-image, RM with DALL-E 3

You can’t find serendipity unless you get lost

 

The cardinal navigational law of serendipity is this: You can only get to the magic kingdom by getting lost. You get there when you think you are going somewhere else and fall off the maps.

Take the case of Mark Twain's search for fortune in Brazil. He wasn't yet Mark Twain. He was young Sam Clemens from Missouri, eking out a living in a print shop in Iowa, drinking red whiskey and dreaming of greatness.

Up there in the guest house in Keokuk, Iowa, Sam Clemens read a book that described “a vegetable product with miraculous powers” that grew in Brazil. Sam was “fired with a longing” to go up the Amazon, secure a supply of this miracle plant – and make a fortune. He sailed to New Orleans on a riverboat whose pilot was the celebrated Horace Bixby.

When he got to New Orleans, Sam found that no ship in port was sailing for Brazil, and no one could tell him how to get there. So he changed his plans, sought out Bixby, and used his gift of the gab to persuade the old river man to take him on as an apprentice pilot, which was a pretty good meal ticket in those days.

Working on the Mississippi river, he got many of the ideas for the books that made him famous under the pen-name he now borrowed from the boatmen’s cry “Mark Twain”, meaning two fathoms, safe water.

The miracle plant Sam had set out to find was coca. Had he succeeded in his original plan, Keokuk, Iowa would have become the cocaine capital of America. Because Sam Clemens couldn’t find Brazil, he failed to become the first cocaine dealer in North American history and instead became Mark Twain.

-

Mark Twain made a lifelong study and practice of navigating by coincidence. For more on this, read "Mark Twain's Rhyming Life" in The Secret History of Dreaming by Robert Moss. Published by New World Library.

 

Telling a dream inside a dream

In the Babylonian Talmud it is stated that “Three types of dreams are destined to be fulfilled. These are: a dream one sees in the morning, just before he wakes up; a dream that his friend dreamt about him; and a dream that is interpreted within a dream. And some say: a dream that was repeated is likewise destined to be fulfilled.” (Berakhot 55b)

I can't endorse all of this. I don't agree with the last statement. A dream that is repeated may be a warning that is being issued again and again. However we also confuse "repeated" dreams with serial dreams in which the action is evolving and changing from one installment to the next.

"A dream one sees in the morning" may indeed be psychic, showing things at a distance in place and time. I often catch glimpses of what is going to happen in the near future when I linger in the hypnopompic state after sleep. When we dream of others, our perceptions may have an objectivity that is harder to attain when we are entangled with our own hopes and fears; however we may not understand what we are seeing.

What I want to explore here is the phenomenon of telling a dream inside a dream. I do this quite often. It is rarely a case of old-fashioned dream interpretation; I find that far too limited. It is often a case of sharing the energy, as well as the content of a dream while inside another dream - and of taking some action to apply what is being shared. Here are some examples from my journals.

On the Beach in Brazil

August 11, 2013

I love the wild beach. Water, wind and light stream together. This calls for Turner's brush. I run in and out of the water with two lovely younger women who have trained with me.

I feel myself being gently pulled out of the dream, but I want to stay with it, enjoying its energy and trying to hold every detail: the island across the waves, the buildings on the rise above the sand dunes, the palms swaying in the wind. Is this the beach in Brazil where I'll be leading a workshop later this month? It is very like it.

I let the scene go and proceed to describe it to the women who were with me in the dream. One of them needs some counsel for a friend who is going through a painful life passage. The other wants to explore some marketing ideas we began to discuss in the beach dream.

I stretch, and open my eyes, and sit up in bed. I am now in a spacious, pleasant room where more than a dozen happy people are gathered around the walls. They seem to have been waiting for me to wake up. They are all students of mine, and all but two are women. I joke that it is my good fortune in life to go everywhere surrounded by beautiful women. We are in the midst of a retreat I am leading. Our laughter is interrupted by a matronly figure, the manager of the place, who comes through a door to my right I had not noticed before to remind us that checkout time is 12 noon.

Oh, very well. I go out through the door she used to get my stuff together. I go outside the house, and now seem to be in a different country. I overhear part of the conversation of friends in that country and get a picture of a certain situation that may be useful. I leave them to it and go back inside the house. Funny, I can't seem to return to my room the way that I left it. The layout of this house is rather unusual. When I stepped outside, I was in another country. When I go back in, I am not where I was before.

I rose from this dream this morning, in my regular bed, in excellent spirits. I amused myself by counting the number of dream scenes that opened from each other here. There was (1) the scene on the wild beach (2) the scene where I am discussing this with the two women who were with me on the beach; (3) the bedroom with the party crowd; and (4) the outside scene where I listen to the conversation of people from yet another country, apparently in that country.

I smiled at a very familiar motif. Remembering a dream inside a dream is a common experience for me. So is telling a dream inside another dream. This sometimes triggers dream lucidity in the narrow sense of becoming aware that you are dreaming inside a dream. Sometimes it brings the ability to navigate and draw knowledge from multiple realities in whatever state of reality and consciousness we happen to be in.

Called by Sea Eagle

Back in 1994, I dreamed that a sea eagle was wrestling with me on a beach for possession of the Australian hat I used to wear in those days. The struggle felt altogether physical. I reported the dream to a large audience in an auditorium at a conference of the Association for the Study of Dreams (ASD)*. Then I woke up in my bed, several months before that conference took place. The tussle with the sea eagle helped to prepare me for a very important life transition that was going to require my return to Australia. The scene where I told the dream, within a second dream, had more than entertainment value (though I never underrate that).

When I recorded the dream, I noted that I was speaking in an auditorium with chairs bolted to the floor in tilted rows under sterile lightning. This was quite the wrong environment for the workshop I had agreed to lead at the ASD conference, in which I planned to have people choose partners and journey together with the aid shamanic drumming. I called one of the ASD organizers and learned than the scheduled location for my workshop was identical to the auditorium in my dream. It was now time to tell the dream in which I was telling a dream to someone in the dream of waking life. By doing that, I was able to have my workshop venue changed to a dreamier space.

In a Sea Plane with the Professor

November 17, 1995

Here's another example of telling a dream inside a dream:

I am being piloted by an elderly professor in a small seaplane over a mountain range. As we dip low, over the reddish peaks, I remark that this reminds me of a dream in which I was flying in a similar plane over a cordillera, and how this kind of plane has always appealed to my sense of romance and adventure. We swoop low over a body of water. The sensations of flight and movement are wonderfully vivid.

 “This is like a dream!” I exclaim in delight.

It's like a dream because it is a dream. Like life.

 

Driving with My Father

I have dreamed of the departed for as long as I can remember. Our interaction usually feels perfectly normal, though information is shared that is beyond what is accessible to me in ordinary reality. I become aware that I am in another reality, where those who died on Earth are very much alive. I become lucid in that sense but rarely say to myself "I must be dreaming". One of the occasions when I did is noted in this journal report in which I proceeded to tell a dream within another dream. 

May 1, 1994 

My father takes me for a drive. The steering wheel is on the right. We are having a wonderful time. His moral support and counsel are immensely encouraging and steadying, at a time when my emotions and thoughts have been confused by various encounters with other people, including a couple of pushy tabloid reporters who want to write articles on my psychic abilities.

I realize I must be dreaming, because I remember that my father died in 1987.

I don’t want to lose the wonderful experience of the dream. I resolve to stay with it and explore its conditions more carefully. I start to open the car door, intending to make a small alteration in the dream scene, to confirm that I am dreaming and able to transform elements in the dream. When I open the door just a crack, I find the car is surrounded by pulsing white light, without form or dimension.

Now I wake up and describe my dream to others, possibly including the tabloid reporters.

When I wake up back in my body in bed, I realize that the dream lucidity I thought I had achieved was lucidity in a dream-within-a-dream. It strikes me that this is a metaphor for life.

[*] Now the International Association for the Study of Dreams

Photos: Praia Morro das Pedras Negras, Santa Catarina Island by Robert Moss

Always coming home to the Goddess

Ribeirão da Ilha, Santa Catarina, Brazil

On my first night on Santa Catarina Island, I dreamed I was introducing people to the Great Mother Goddess, counseling them to treat her with respect.
    On my last day on the island, I agreed with my host that we would take a drive around the bay side, to an area of Azorean fishing villages and oyster beds. The drive was wonderful. On the forested hills, indigenous garapuvu trees put up vivid yellow canopies, like floral umbrellas.
    Just short of the village of Ribeirão da Ilha, I saw a wonderful female figure in a flowing blue gown, arms raised, a star in her hair.
    "Stop the car," I said to my friend. "That's Yemanjá." I gave the great goddess of the sea and of motherhood her Brazilian name. In Spanish-speaking countries she is Yemaya. In both versions, her name is a contraction of the Yoruba phrase yeye omo eja, meaning, "mother whose children are like fish." The phrase evokes her endless fecundity; she embodies the sea of life, immense and universal and giving and forgiving.
    In other parts of Brazil, her presence by the water would be no surprise. Hundreds of thousands of people gather by the sea in Rio de Janeiro and Salvador da Bahia for her festivals. But here in the south, I was in a very white part of Brazil, settled by Germans, Austrians and Italians after the Portuguese sent early colonists from the Azores; signs of the Afro-Brazilian tradition had been absent until now.
     We noticed a sign across the street from Yemanjá, for the Ilé de Shangó, the temple of Shangó, the thunderer among the Orixás, the African gods who crossed the Atlantic with those brought to the New World in captivity. We crossed the road and were greeted by a friendly, maternal black woman who proved to be a filha de Shangó (a daughter of Shangó). She gave us an informal tour of the temple and explained that it had required a long campaign to get permission from conservative, white town fathers to place a statue of a black goddess at the edge of the bay. Pleased by my enthusiasm and my familiarity with some elements of her tradition, she invited me to take off my shoes and enter the sanctuary, where I was received with kisses and embraces as one of the family.
    I studied photographs of the pai de ilé (the father of the temple) with drummers in Nigeria, and recalled how, thirty years ago, I nearly gave up my familiar life to go to West Africa to be trained and initiated in this tradition.
    The priestess expanded her tour to the kitchen, where her daughter-in-law was nursing a baby, and showed us the pots used for cooking for the feasts that accompany their nights of ritual. I thanked her, and the Great Mother by the bay, with respect, for what felt like a happy homecoming.
   I had been uneasy until now about my return flights to the United States, receiving broken reports of the progress of Hurricane Sandy. I now relaxed, feeling all would be well. All three of my flights went almost impossibly smoothly; I arrived a few minutes early at my home airport, on Halloween.
   On my first night home, I dreamed again of a Great Mother, in a different guise, this time as a Native American spirit woman who opened and held a marvelous space for healing within the gathering I am leading on a mountain in the New York Adirondacks next weekend.
   As I look over my wanderings in this world, and the traffic from the mythic world that is forever part of this story, I see I am always coming home to the Goddess.

From my pre-pandemic travel journal. This episode unfolded when I was teaching in Brazil in 2011. Obviously it was not my first encounter with Yemanja.