Dreams involve a sense of relative familiarity with the experience therein. Furthermore, dreams involve a fundamental integration and spreading of being and experience, thereby increasing the capacity for memory and understanding; for there is an increase in the extensiveness of experience during dreams, and also a relative reduction in [the totality of] experience while dreaming. Therefore, dreams simultaneously improve upon the ability to both learn and remember in conjunction with new experiences/thoughts. (This effect is clearly evident in the works of genius, and also with the past/present/future extensiveness and superior predictability regarding the thoughts of genius.) It is for these reasons that the dream neither involves what has happened (the past) nor what will happen (the future); but, dreams have essential, substantial, and significant bearing regarding what can happen (in relation to past, present, and future experience). The fundamental integration and spreading of being and experience during dreams is essential to the continuity and extensiveness of being and experience (and thought) in time. Memory integrates experience. Memory, genius, and dreams improve upon the integrated extensiveness of experience (and thought). Attention is improved in conjunction with the integrated extensiveness of experience and thought.

Given the successful and increased (yet limited) involvement of the unconscious, the highest (or ideal) form of genius involves a superior integration of a greater totality of experience, thereby achieving a fundamental integration, growth, and spreading of being and experience (and of desire, thought, and emotion). Attention and memory are both improved and relatively sustained in conjunction therewith. Emotion that is comprehensive and balanced advances consciousness.

Elevated and sustained desire and energy are connected with both courage and genius, and with the advancement of consciousness and life as well; for dreams involve a fundamental integration and spreading of being and experience; and it is important that there is neither fatigue nor tiredness in the dream. Dreams are not only associated with the past, but also with a compression, extension, disintegration, and reconfiguration of sensory experience that allows for manufactured metals, art, television, etc. Art is inseparable from the expansion of habitat, consciousness, desire, and experience. Accordingly, when examining dreams, ordinary consciousness, and the experience of genius, it is clear that man has increasingly extensive experience and variety (or range) of habitat because he is capable of greater understanding. Works of genius are powerful and compelling.

The instincts allow for the increase, advancement, extension, and differentiation of desire. Consciousness advances desire and consists of advanced instinct. The instincts involve the projection, integration, connection, and extension of feeling, energy, desire, emotion, and thought. That thoughts and emotions are differentiated feelings is apparent during dreams, and also because dream experience occurs at the mid-range of feeling between thought and sense. The proportionate reduction of both thought and feeling during dreams is also indicative of the fact that thoughts and emotions are differentiated feelings. The disintegration, alteration, reduction, and replacement of sensory experience and feeling threaten to disconnect and detach the self from what is natural and truly sustaining. Moreover, there is no true difference between what is foreign/unnatural and toxic. Toxins and artificially reconfigured sensory experience (including pollution, processed foods, television, etc.) make the self increasingly unconscious (and reactive) in unpredictable ways. The contraction and disintegration of being and experience go hand in hand. Accordingly, the unnatural disintegration (and contraction) of visual sensory experience during the experience of television will involve emotional disintegration (i.e., anxiety). Emotions and thoughts are differentiated feelings. Modern experience (including sensory experience, work, and lifestyle) is increasingly involving a pervasive and fundamental disintegration and contraction of being and experience.

Dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense, in conjunction with the natural extensiveness and interactivity of being and experience. Moreover, there is neither fatigue nor tiredness in the dream. Accordingly, the increased (and sustained) energy of genius [ideally] allows for increased and successful access to relatively unconscious (or dream) experience, thereby improving desire, understanding, memory, attention, and the natural extensiveness of experience. On the other hand, the disintegration and contraction of being and experience that occurs in anxiety involves (and includes) a reduction in desire and energy (as fatigue). Depression involves a further loss of desire and energy (as tiredness), in conjunction with a contraction and [relative] detachment of being and experience. The loss of concern in depression further reduces desire (and energy) and the extensiveness of intentionality in regard to experience. Depression, therefore, involves a very significant (and even fatal) loss of desire (i.e., of both intention and concern), including an overall reduction in the totality of experience. Restlessness in depression and anxiety is related to the reduction of both energy and desire; for when intention and concern are consistent and comprehensive (and balanced), desire and energy are truly elevated and sustained; and consciousness is advanced in conjunction with emotion that is comprehensive and balanced. (Desire consists of both intention and concern. Intention and concern not only define or include desire, but they include interest as well.) Ideally, concern is balanced and improved in conjunction with an increase in the comprehensiveness and consistency of intentionality in regard to experience. (This is evident in the increased desirability of experience and wonder that are present in genius.) In this way, energy, desire, and feeling are advanced (or increased) and balanced in conjunction with an increase in consciousness and in the extensiveness, consistency, and desirability of experience. Serenity and restlessness are usefully contrasted. Depression is significantly disassociated (or removed) from the variability, extensiveness, and benefits of both waking experience and relatively unconscious (or dream) experience as well. Therefore, the state of severe depression may be usefully opposed (or contrasted) with the experience of the highest (or ideal) form of genius. The loss (or reduction) of desire and energy in depression involves a reduction of both intention and concern that is consistent with a significant reduction in (and detachment from) reality/experience in general. It is important to note that there is [generally] neither depression nor boredom during dream experience. Moreover, the elevated and sustained desire that is associated with both courage and genius is connected with the advancement of consciousness and life.

The ultimate and legitimate goal of truth, knowledge, and experience in general is the fundamental advancement and improvement of consciousness in conjunction with the healthy, natural, and instinctive extensiveness of experience.

Television is only possible because this disintegration, reconfiguration, contraction (i.e., compression), and extension of visual sensory experience occurs during dreams. Accordingly, both television viewing and dreams may be said to include (or involve) reduced ability to think, anxiety, and increased distractibility. Television thus compels attention, as it is compelled in the dream; but it is an unnatural and hallucinatory experience. Hence, television is addictive. Similar to the visual experience while dreaming, television compels attention to the relative exclusion of other experience. Television reduces consciousness and results in a flattening of the visual experience as a result of combining waking visual experience with relatively unconscious visual experience. Television involves the experience of what is less animate, for it involves a significant reduction in (or loss of) visual experience. This disintegration of the visual experience (as in the dream) also results in an emotional disintegration (i.e., anxiety). That television may be so described (and even possible) is hard to imagine; but this is consistent with the fact that it took so very many different minds (and thoughts) of genius in order to make the relatively unconscious visual experience of the dream conscious. Since the thinking that is involved in making the experience of television possible is so enormously difficult, it becomes difficult to think while partaking of that experience. Television may be seen as an accelerated form or experience of art, thereby making someone less wary (or less anxious) initially, but less creative and more anxious (as time passes) as the advance of the self becomes unsustainable. The experience (or effects) of television demonstrates the interactive nature of being and experience; for, in the dream, there is also a reduction in the totality (or extensiveness) of experience.

Thought involves a relative reduction in the range and extensiveness of feeling. In keeping with this, dreams make thought more like sensory experience in general. Accordingly, both thought and also the range and extensiveness of feeling are proportionately reduced in the dream. (This reduction in the range and extensiveness of feeling during dreams is consistent with the fact that the experience of smell very rarely occurs therein.) Since there is a proportionate reduction of both thought and feeling during dreams, the experience of the body is generally (or significantly) lacking; for thought is fundamentally rendered more like sensory experience in general. Thoughts and emotions are differentiated feelings. By involving the mid-range of feeling between thought and sense, dreams make thought more like sensory experience in general. The reduction in the range and extensiveness of feeling during dreams is why there is less memory and thought therein.

Dream vision is generally closer (or flattened), thereby resulting in a loss/reduction of peripheral vision as well. Comparatively, television further flattens vision; and it also involves a reduction in peripheral vision.

In the dream, vision and thought are semi-detached from touch (and feeling). One may or may not be able to touch what is seen in the dream. In the visual experience that is television, the visual images may not be (and are not) touched at all. In the case of waking vision, one can [generally] touch what one sees.

It is not only in the dream that the vision of each individual person is necessarily different. That is obvious. Importantly, the experience of television is uniquely that of the individual.

Television may be understood as a creation of generalized thought. The ability of thought to describe or reconfigure sense is ultimately dependent upon the extent to which thought is similar to sense.

Television makes thought even more like vision than in the dream, thereby reducing thought and vision. Thoughts are relatively shifting and variable. Likewise, dream vision is relatively shifting and variable. In the case (and form) of television, the visual images become more shifting and variable than that of the dream; and this is in keeping with attention being compelled and sustained in conjunction with these images being even more like (or consistent with) thought. People tend to believe what they see (and hear) during television.

Ordinary (and natural) vision is removed and replaced in the case of television. Unlike art, which can be the interactive creation of any one person, television is impossible for any one person to possibly create or otherwise experience.

Television is an hallucination. Hallucinations are already known to be connected with/associated with/”caused by” all sorts of very serious mental/physical/emotional conditions or disorders. It is undeniable that this is a very important and serious matter.

Visually, the universal experience of the body is one of visual transparency (i.e., invisibility). Accordingly, when our bodies are visually distinguishable (or visible), then each of our visible experiences of the body (and of everything else for that matter) must necessarily be different (or unique); and individuals are then visually distinguishable as well. Since all of our bodies are visually transparent (or invisible), each of our bodies (considered individually) must necessarily be different when visible. Since the experience of the body is both visible and invisible, the visible experience of the body is necessarily changing (or inconstant), unique, and finite. The disintegration of the visual experience when an object is close to the eyes is demonstrative of the relationship between visibility and invisibility. The visible appearance of the body (including that of experience in general) is relatively unique, finite, and limited. (This conclusion is also in keeping with the fact that thought and vision are necessarily different.) The thoughtful understanding of the visible is properly understood as variable and finite in relation to the totality of experience, including that of the body.

Thoughts and emotions are differentiated feelings. Our thoughts, emotions, and feelings are largely (or often) indiscernible to others in keeping with the fact that the body is transparent (or invisible inside the eye). Since the body is visually transparent (that is, the interior of the body and eye are experienced as invisible), what follows is made all the more clear. Since there is a proportionate reduction of both thought and feeling during dreams, the experience of the body is generally (or significantly) lacking; for thought is fundamentally rendered more like sensory experience in general. By involving the mid-range of feeling between thought and sense, dreams make thought more like sensory experience in general. The reduction in the range and extensiveness of feeling during dreams is why there is less memory and thought therein; and it is also significant that the unborn child is carried in the center of the body. Dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense. If the self did not represent, form, and experience a comprehensive approximation of experience in general, we would be incapable of growth and of becoming other than we are.

This duality (i.e., visible and invisible) of our visual experience lends itself to our concealment, the use of costumes, etc.; and it is an indispensable part of our growth and of our becoming other than we are as well. The experience of the body as being generally present (while waking), while also recollecting the body as being generally or significantly lacking (including visually) during the dream becomes more understandable. The visual experience of the body during dreams is generally variable, inconsistent, and lacking due to (that is, in part, and consistent with) the fact that the totality of the visual experience is closer when dreaming. The transparency of vision is an essential element of the totality of visual experience. Experience is not visually determinable or predictable, because experience is not visual in its essence.

In both depression and anxiety, experience becomes excessively (and increasingly) dream-like and unconscious, thereby precluding sleep (and dreaming) for the same reason that dreaming (and sometimes sleep) increases in depression.

The central role of desire in relation to experience requires consideration. Desire consists of both intention and concern. The correctness of this definition is evident (and applicable) in the case of depression. The loss (or reduction) of desire in depression involves a reduction of both intention and concern that is consistent with a significant reduction in (and detachment from) reality/experience in general. Intention and concern not only define (or include) desire, but they include interest as well. Elevated and sustained desire (i.e., both intention and concern) and energy are connected with both courage and genius, and with the advancement of consciousness and life as well. The comprehensiveness and consistency of both our intention and concern are central to our consciousness, life, and growth.

It is because dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense that fatigue, tiredness, and a lack of energy are absent during dreams. However, when experience becomes excessively (and increasingly) dream-like, unconscious, and inanimate, a contraction and disintegration of being and experience result; and tiredness, loss of energy, depression, fatigue, restlessness, agitation, and anxiety occur.

Depression involves a feeling of heaviness, and this constricted feeling also occurs in anxiety; for depression and anxiety involve extremes of concern. Ideally, concern is balanced and improved in conjunction with an increase in the comprehensiveness and consistency of intentionality in regard to experience in general. In reference to sleep disorders, it is important that dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense, in conjunction with the natural extensiveness and interactivity of being and experience. The disintegration and contraction (and this includes detachment) of being and experience go hand in hand. In depression and anxiety, being and experience become excessively (and increasingly) dream-like, inanimate, and unconscious. (By the way, and importantly, is autism not a disintegration and contraction of being and experience, and of consciousness?)

In both depression and anxiety, the emotional disintegration and contraction of being and experience involves increased feeling at the emotional center of the self. In anxiety, this is consistent with excessive concern, the reduction in the desirability of experience, emotional imbalance (or variability), bodily aches and pains (i.e., emotional disintegration), the mind “going blank”, panic attacks (involving a sort of generalized paralysis and loss of experience), etc. Comparatively (and similarly), in depression, there is a contraction, detachment, disintegration, and loss of being and experience that also involves a loss of emotion. The desirability and extensiveness of experience (including memory) in both depression and anxiety is reduced; as there occurs a significant loss involving the comprehensiveness and consistency of both concern and intention. The loss of desire in both depression and anxiety involves a significant reduction in the comprehensiveness and consistency of both intention and concern as they relate to experience in general; and this has the dream-like effect of reducing thought, emotion, and memory, including the desirability and totality of experience as well. Depression is known to involve apathy and a loss of concern. However, the narrowing (or excessive concentration) of concern in anxiety also constitutes an effective, actual, and overall loss of concern (in relation to experience in general). Concern is excessively concentrated and disintegrated in both depression and anxiety. With anxiety, however, concern may be concentrated (or compressed) at an even higher level of feeling, thereby resulting in the feeling of excessive concern, panic, the mind “going blank”, etc. Ideally, concern is balanced and improved in conjunction with an increase in the comprehensiveness and consistency of intentionality in regard to experience.

In considering the excessively dream-like (and unconscious) nature of depression and anxiety, consideration should also be given to the fact that the emotional experience of the dream even includes the experience of touch. Emotion is differentiated (and manifest) as sensory experience and feeling. Emotional disintegration may include emotional pain. Thoughts and emotions are differentiated feelings; and consciousness is advanced in conjunction with emotion that is comprehensive and balanced.

The great revelation of art (including music) is that the world requires and involves man; although science has been slow to recognize this; for the danger of technology is that it is creating a world of experience that is toxic and foreign to the self where man is neither truly involved nor required. By pervasively and fundamentally changing our various sensory experiences (including the range of feeling thereof), the self’s ability to represent and form a consistent, comprehensive, and relatively extensive approximation of sense is being compromised; whereby sense and feeling [increasingly] cannot be properly experienced, utilized, and understood as the expression and extension of the self’s desire; and it is not only our loss of language that we face. (Consciousness and language involve the ability to represent, form, and experience comprehensive approximations of experience in general; and this includes art and music as well.) The reconfiguration (i.e., disintegration, alteration, reduction, and/or replacement) of sensory experience in general (including range of feeling) is progressively involving a disintegration and contraction of being and experience (including thought). This is evident in (and includes) sleep disorders, depression, anxiety, autism, obesity, and the experience of television. (Clearly, obesity involves a disintegration, contraction, and detachment of being/experience; and it is associated with increased risk of death from all causes.)

Moreover, there is no true difference between what is foreign/unnatural and toxic. Artificially reconfigured sensory experience (including pollution, processed foods, television, etc.) makes the self increasingly unconscious (and reactive) in unpredictable ways. The disintegration, alteration, reduction, and replacement of sensory experience and feeling involve the loss of the instincts; as the self is disconnected and detached from what is natural and truly sustaining. The disintegration and contraction (and this includes detachment) of being and experience go hand in hand. Being and experience are becoming excessively (and increasingly) unconscious and less animate. Finally, in reference to sleep disorders, it is important that dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense, in conjunction with the natural extensiveness and interactivity of being and experience.

In both depression and anxiety, the emotional disintegration and contraction of being and experience involves increased feeling at the emotional center of the self. In anxiety, this is consistent with excessive concern, the reduction in the desirability of experience, emotional imbalance (or variability), bodily aches and pains (i.e., emotional disintegration), the mind “going blank”, panic attacks (involving a sort of generalized paralysis and loss of experience), etc. Comparatively (and similarly), in depression, there is a contraction, detachment, disintegration, and loss of being and experience that also involves a loss of emotion. The loss of desire in both depression and anxiety involves a significant reduction in the comprehensiveness and consistency of both intention and concern as they relate to experience in general; and this has the dream-like effect of reducing thought, emotion, and memory, including the desirability and totality of experience as well.

The dream is demonstrative of (and critical for) our ability to grow in (and with) time and to become other than we are. Accordingly, dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense; as the self represents, forms, and experiences a comprehensive approximation of experience in general. Critically, the fundamental integration and spreading of being and experience during dreams is essential to the continuity and extensiveness of being and experience (including thought) in time.

Dreams are necessarily an emotional experience. Consistent with this, there is a proportionate reduction of both thought and feeling during dreams. (This is consistent with experiences of flying and falling in dreams.) Emotion approximates to the mid-range of feeling between thought and sense in keeping with the range of feeling that is experienced by the body. The central role of desire in relation to experience becomes clear; for the comprehensiveness and consistency of both intention and concern are central to our consciousness, life, and growth. (Desire consists of both intention and concern, thereby including interest as well.)

The perception and meaning of experience are functions of the comprehensiveness and consistency of intention and concern in regard to experience in general. This is inseparable from our very freedom and the extensiveness of experience and thought. The comprehensiveness and consistency of intention and concern in relation to experience in general involves: language; superior, elevated, and sustained desire; wonder; and expanded consciousness (and thought). That the self represents, forms, and experiences a comprehensive approximation of experience in general is the great revelation of dreams. Indeed, consciousness and language involve the ability to represent, form, and experience comprehensive approximations of experience in general; and this includes art and music as well. Becoming “one with the music” is linked to the fact that emotion that is comprehensive and balanced advances consciousness.

Dreams involve a sense of relative familiarity with the experience therein. In keeping with this, dreams involve a fundamental integration and spreading of being and experience, thereby increasing the capacity for memory and understanding; for there is an increase in the extensiveness of experience during dreams, and also a relative reduction in [the totality of] experience while dreaming. Therefore, dreams simultaneously improve upon both memory and understanding in conjunction with new experiences/thoughts. (This effect is clearly evident in the works of genius, and also with the past/present/future extensiveness and superior predictability regarding the thoughts of genius.) It is for these reasons that the dream neither involves what has happened (the past) nor what will happen (the future); but, dreams have essential, substantial, and significant bearing regarding what can happen (in relation to past, present, and future experience). Again, the fundamental integration and spreading of being and experience during dreams is essential to the continuity and extensiveness of being and experience (and thought) in time. Similarly, dreams and memory integrate experience; and both add to the extensiveness of experience as well, while involving a [relative] reduction in the totality of experience.

Dreams are an emotional experience that occur during the one third of our lives that we spend sleeping, because emotion is one part (or one third) of feeling, emotion, and thought. Consistent with this, both feeling and thought are proportionately reduced in the dream. Thoughts and emotions are differentiated feelings. Dreams are essential for thoughtful and emotional balance, integration, comprehensiveness, consistency, and resiliency. Indeed, emotion that is comprehensive and balanced advances consciousness. If the self did not represent, form, and experience a comprehensive approximation of experience in general, we would be incapable of growth and of becoming other than we are.      

Dreams involve a fundamental integration and spreading of being and experience at the mid-range of feeling between thought and sense. Since dreams [already] involve a fundamental integration and spreading of being and experience at what is the mid-range of feeling between thought and sense, the sense of smell very rarely occurs while dreaming, and the lighting and sound levels are fairly constant (and proper) therein. Memory integrates experience. There is less memory in the dream because experience is already better integrated, and also because experience is less extensive. Dreams improve upon memory and understanding by increasing (or adding to) the integrated extensiveness of being and experience (including thought) in and with time. The sense of relative familiarity involving dream experience is associated with the improvement of understanding and memory therein. Dreams and memory integrate experience; and both add to the extensiveness of experience (including thought) as well, while involving a [relative] reduction in the totality of experience.

Since the self has extensiveness of being and experience (in and with time) in conjunction with the integrated and natural extensiveness of sensory experience, we spend less time dreaming (and sleeping) than waking. The integrated extensiveness of being and experience go hand in hand.

Thought involves a relative reduction in the range and extensiveness of feeling. In keeping with this, dreams make thought more like sensory experience in general. Accordingly, both thought and also the range and extensiveness of feeling are proportionately reduced in the dream. (This reduction in the range and extensiveness of feeling during dreams is consistent with the fact that the experience of smell very rarely occurs therein.) Since there is a proportionate  reduction of both thought and feeling during dreams, the experience of the body is generally (or significantly) lacking; for thought is fundamentally rendered more like sensory experience in general. Thoughts and emotions are differentiated feelings. By involving the mid-range of feeling between thought and sense, dreams make thought more like sensory experience in general. The reduction in the range and extensiveness of feeling during dreams is why there is less memory and thought therein.