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When Worlds Collide:
How Parallel Realities Can Heal Interpersonal Relationships

By Cynthia Sue Larson and Anne Menne


Santa Sabina Center, San Rafael, California
September 4 - 6, 2004

Conference Coordinator and Editor
Ruth-Inge Heinze
University of California, Berkeley

© Cynthia Sue Larson and Anne Menne 2004



We have experienced and noticed that others experience a phenomenon that has not been explained in traditional psychological and anthropological theory. Cynthia Sue Larson is the founder of and author of Aura Advantage: How the Colors in Your Aura Can Help You Attain What You Desire and Attract Success. Anne Menne is a cognitive anthropologist, multimedia artist, and founding Director of Project Peru and of Heart of Anthropology, a nonprofit organization devoted to anthropology research and education. In the following paper we will describe this phenomenon from these perspectives.

While many reality shifts occur in our interpersonal relationships, few reach our conscious awareness. Just as two people in a relationship each define their experiences by their beliefs and expectations, they can literally experience a very different reality than the person they are communicating with. While two people may vigorously disagree about what happened, both might be correct about remembering very different versions of what happened in two parallel realities.

In much the same way as reality shifts provide people with opportunities for spontaneous remissions of disease by allowing people to simultaneously recall both a time when they were seriously ill and a time when disease vanished without a trace, reality shifts can also heal relationships. When two people notice they are recalling a shared experience very differently and trust one another's perception of what transpired, there is a wonderful opportunity for healing within the relationship. Such healing occurs when people explore the possibility that two very different experiences may indeed have taken place--like two parallel worlds, bumping alongside one another for a moment. In this manner, observation and investigation of parallel realities allows people to better understand both the range of possibility in a given situation as well as the often-unspoken thoughts and feelings people have toward one another. Such improved understanding subsequently allows for deeper appreciation and deeper healing for both people in the relationship.

In this paper, we will summarize and demonstrate anecdotal reports of one type of anomalous experience that occurs in relationships, present an anthropological, physical, and biological context for these experiences, suggest beneficial responses, and describe theoretical and practical implications. We will refer to this type of experience as parallel realities.


Physicist Hugh Everett proposed that there are an infinite number of alternative realities "out there" which exist in some manner right alongside our own universe. These infinite alternate realities allow for every possible outcome of every possible quantum choice to occur in one of these worlds. [1] Whereas one individual might only be consciously aware of the reality selection path he/she is personally involved with, two individuals occasionally notice striking differences between their recollection of a discussion or experience and someone else's.

Most of us view reality through a very small aperture and implicitly give dominance to the usual regularities of our consensual experience. Studies have shown that the eye moves constantly over the surfaces to be viewed, scanning for difference in identified information patterns. Because of the constant motion of both the viewer and the viewed, however, very real dimensional irregularities that exist in physical experience tend to go unnoticed. In addition, because organisms depend on and defend regularities of habitual response to increase their efficiency of response, differences that do not signal a threat to physical survival tend to be ignored or to receive less conscious attention.

In many ways, our psyches function similarly. Just like the out of awareness physical objects of our perception, the ignored aspects of our internal energetic universe continue to exist and express themselves. Psychological theory and shamanistic practice have focused on and named the behavioral and cognitive aspects of disowned emotional content in such terms as the shadow, the pain body, the loss of soul, and the collective unconscious.

As cultural and species members, our historical pattern has been to relegate anomalies of experience to specialists in shamanism, alternative healing, and psychic experience, rather than to individually and collectively bring them to consciousness and focus on them as real information patterns relevant to both our survival and growth. Attending to these unnamed experiences instead of relegating them to the status of unimportant exceptions to the rule, we might--as did the originators of chaos theory when they included anomalous patterns in their data bases--open up our experience of the world, remove the effects of our current blindness, and discover better practical and theoretical ways of being in the world. In effect, by responding to the real world as it is, we would be co-creating a world of experience that increases our happiness and restores our true identity as spiritual beings in a loving and creative universe. Such a practice would amplify growth in our relationships as well.


It is difficult to explain an anomalous phenomenon in the context of an ontology and worldview that reflects a restricted mode of being. By way of comparison, let's look at the Australian aboriginals, who have been on earth longer than any other known racial type and live in the world very differently than we do. Perhaps their way of being may shed light on both our experiences and our explanatory methods.

For the Australian aboriginals, the world is the effect of the invisible potential or "dreaming" from which it is continuously arising. In the West we attend only to the external physical effects of the dreaming, like viewers in Plato's cave watching only the shadows cast by the sun. The aboriginal worldview, however, looks at everything as points of the overlap of both the dreaming and the tangible world. This is also called by the Sufis the imaginal world, the real world of image, "neither material nor metaphysical," between the worlds of matter and spirit, which was lost to Western consciousness in the twelfth century. [2] For the aboriginal, "the phenomenal world is considered the dream of the ancestral beings." [3] "The Creative Ancestors 'projected' their dream," the archetypal forces, into form. [4] Creation is "a movement from an original subjective phase to an objective ever-moving passage between two planes of being." [5]

In this worldview there is neither space nor time as we ordinarily think of it in terms of intervals and measurement of intervals. Instead space is consciousness, a "continuum of dreaming," a field of activity within which everything that exists comes from the simultaneity of its "unconscious" mode, which is always conscious and pervades all existence; and its conscious mode, which is more like the perceptible entities in space. "The logic of space is the logic of a dream," because space is consciousness and time is "the rhythmic swing between the subjective and the objective." [6] Spirit is this movement, the "constant lusting consort of the physical world." [7] Meaning and information are part of consciousness, connect all things, and are recognized through resonance, not transported across distances and time. Objects, events, and consciousness are coterminous; external is internal; subject and object interpenetrate; dream and phenomena together are reality. All subjectivity converges in the Dreaming, and nonverbal communication is therefore part of the flow of life. [8]

According to an aboriginal elder, to re-enter reality, one must remain sensitive to "an invisible, metaphysical prototype, physically sensed and symbolically read in the topography of the land." [9] Aboriginal culture aims to live so that the natural world is the image of the Dreaming. [10] In relating both to the voice of earth and of the Creative Ancestors, in whose world all already exists, "all living is reliving" as a "temporary actuality or an enduring potential of this world." [11] Re-entry into reality, the dreaming, [12] requires passing through trance to integrate supersensory and regular life. [13] This state occurred more commonly before the pastoralist oriented to control evinced the mystic hunter oriented to ecstasy, partly because, as an aboriginal elder said, when a person loses the ability to find food, the fears that arise remove the spirit vision. [14]

The Aboriginal developmental goal is to be able before death to exist simultaneously in the phenomenal, psychic and afterlife worlds, by, through concentration and meditation, developing a force field in his subtle body. Centered in place, he cultivates empathy to share in and identity with all the fields and types of being of creation. [15] Toward this end, in order to maintain the reciprocal multi-layered psychic and physical mirroring of the "world's living presence and the metaphysical dimension from which it arose," Aboriginal socialization introduces, as the mind matures, "revealed knowledge" in sequential initiations. [16] Similarly, the Western alchemist made himself a medium for the material to represent itself "through self-observation in a state of symbiosis with the material". [17] Creative Ancestors in the form of subtle force field pulses, such as magnetic ley lines--the combined energies of which in a particular place produce nourishment--also resonate as matter with cosmic energy through crystalline substances in our bodies. [18]

Like the Creative Ancestors, "forming and shaping the creation from the symmetries and geometries of a pre-existing energy continuum," human consciousness converts phosphenes--geometric neuroelectric firing light patterns from the retinal-optical track and the brain--into images resonant with the patterns underlying the phenomenal world. [19] "In the Aboriginal vision, only the living species and forms of the earth...can provide the animated metaphors by which consciousness can maintain a flowing continuity between the self, the world, and their metaphysical source." [20] The shamanic essence of this outpouring is in language, wherein the shaman "receives inner images and instantaneously emits the word for them...ignite(s) lines of relationships...draw(s) together...that which has been pulled asunder." [21]

It is not only that in the West we cognize and interact differently but we therefore create a different set of relationships and world. Cognizing through categorization reduces sensory information, "perceptual richness and intensity" and may physiologically over-activate the filtering activities of the reticular formation in the lower brain stem and reduce our perception of phenomena and our receptivity to new experience. Thought processes change brain structure and function by altering neural and metabolic networks, perpetuated in worldview and language. [22] According to De Bono, "perception operates in nerve networks like a feature of a self-organizing biological system....encourages the mind to form multiple-branching flow patterns; the sensory information is not molded by fixed linguistic concepts, generalities, and logic." [23] Likewise, "a transformation of our world view requires that we completely change our concept of language from a fixed, consistent, absolute structure to a mutable, spontaneous communion between beings in a living place and moment." [24]


Biological explanatory terms may help us to understand and develop such capacity in ourselves. Robert Becker suggests there is both a central nervous system with an AC-like digital pulse to convey sensory information, and a perineural DC analog nervous system which codes information more slowly, by current strength and direction, based on subtle variations in frequency intensity. [25] Aboriginals perceive their mythic landscape as just such "an undulating energy field, with each position or region having a particular a pure energetic state." [26] Existing in the earliest living organisms, and considered to be the brain's main system, the perineural system, working with the pineal gland and magnetite crystals in our tissues, controls nerve impulses, repair, and communication. Its cells, like crystalline lattices through which electrical potentials move in waves or wavelike continuums, "surround and envelop all nerve fibers." The body's magnetic sense of itself from the earth's magnetic field accesses, through trance states, these deep perineural currents in injury repair, psychic awareness and magnetic field sensitivity; and, through control of response, utilizes the peripheral central nerve impulses in muscle movement and the senses. [27] The CNS relates to linear time and separate external forms, while the perineural system gives rise to integrated flowing patterns. Each perception informs about both our perceptual system and external stimuli [28].

Post-traumatic Western culture has both neglected and feared to develop the full neural network, and so perceives the world through only part of its inherent capacity [29] Aboriginal culture develops both nervous systems, through intense detailed observation and through song, dance, chant and ecstatic ceremonies which activate brain chemistry to the hymnogogic, ecstatic state always present. They increase perception, first through promoting hyperesthesia, "intensified sense awareness," [30] required by the CNS for the tangible world; and second, by promoting synesthesia, a perineural perceptual state of sensory merging appropriate to the more powerful networked world of correspondences essential for memory and seen in eidetic images. Thus the appearances of individual things in the tangible world, as well as in words and language, function as magical symbols that shift our reality to "another world more powerful, more awesome, more wonderful than we have allowed ourselves to believe. The network of correspondences that flood our vision as the sense perceptions merge is not a neural malfunction, a psychic illusion, or a device of poetry and romanticism. It is the experience of a crucial, long-ignored mode of intelligence, founded in a deep neural physiological base and essential to the full manifestation of our conscious being." [31]

When we do not recognize the social hypnosis of enculturation on how to perceive the world, we maintain it by continuing self-hypnosis. Lacking awareness of the process by which language becomes synesthetically transformed into images in the deep neural system, we then "see as realities the images that our culture implants in our uninhabited dreaming nature." [32] If we are not only the separate entities/separate worlds creatures defined by our Western socialization, and if in addition we exist within and between reality fields, we naturally engage in symbiotic communication, sharing in the sensations, emotions and thoughts of others by direct participation in shared fields. [33]


How might re-opening the door to the synesthetic world accessible through the perineural nervous system manifest in the CNS-mediated phenomenal world of sensation as the anomalous perception of spoken thought with which we are concerned in this paper? Light and sound seem to relate to each other like the dreaming and the tangible world. Light is electromagnetic, depends on an electrical energy exchange, moves at 186,000 miles per second, and is independent of physical matter. [34] "Matter vibrates, vibrations have frequency, frequencies produce sounds, and sounds resonate each other." [35] Sound is physical matter which moves at 770 miles per hour, as if stepped down to "our conceptual and practical reach," possibly "an interconnection to realms previously inaccessible without our conscious awareness." [36] Sound is vibratory energy, "a sensation caused by an object or objects that vibrate," an impulse traveling as wave motion on air molecules to transfer its energy/information, a "disturbance in a medium but not the medium itself." [37] The velocity or frequency of this movement determines the tone or sound, which is perceivable based on its loudness or amplitude, a psychological impression. [38] Although light is faster, according to Michael Thaut, "'auditory cues create consistently 20-50 milliseconds faster physical reactions than do visual or tactile cues.' We respond faster to sound than to sight or touch.'" [39]

Resonant frequency is the "frequency at which an object most naturally vibrates," and sympathetic vibration of objects with similar resonant frequencies becomes a resonant system, [40] because "anything that vibrates is susceptible to the influence of the external rhythms around it....(including) strong communication between individuals or among groups,(which)may cause entrainment of brain waves." [41] "The entrainment effect completes the circle of the chain of vibration: atomic matter (to) vibration (to) frequency (to) sound (to) sympathetic vibration (resonance)(to) entrainment....(which) alters the performance of the nervous system" and changes "the rate of brain waves, breaths, or heartbeats from one speed to another" [42] -- and one reality to another. Sympathetically attuned, people in relationship form a resonant system that engages those always-moving fields of consciousness referred to as the dreamtime and manifested through the perineural system.

Alfred Tomatis, a psychoacoustic specialist, believes that our nervous system not only perceives but receives as nutrition the manifestation of these fields into the phenomenal world. The whole body surface perceives and produces sound, or vibration--"we hear with the whole body....the skin is differentiated ear." [43] Listening--"how I process the sonic nutrients around me and how I listen to myself" [44]--is the sense that develops first. [45] Coming full circle, sound information that reaches the bony structure of the middle-ear chamber is transferred to the inner ear for conversion into electrical signals that resonate the whole body. [46] As the "first fully functioning sensory organ in a fetus," Tomatis says, the ear "begins charging the brain--thereby growing the brain--by week eighteen in utero." [47] However, according to Doman, the brain at birth doesn't yet "differentiate, interpret, and process individual tones" of these unidentified and undifferentiated electrochemical impulses into groups processed sequentially and given meaning as language [48]. Yet we know that people remember conversations while still in the womb. Again, this sounds like translation of energetic impulses from the perineural system into the developing central nervous system.

Stress, both psychological and acoustic, interferes with this translation. [49] Emotional histories are mirrored in individual vocal frequency spectrum patterns, because stress can result in losses in auditory perception in both frequencies heard and voiced and in hearing ones own inner voice. [50] A culture full of deafening sounds would therefore also affect one's relationship to the tangible world, the imaginal world, and access to the dreamtime. As a post-conquest culture, in which violent stresses have overwhelmed our innate belonging, we in the West may also be experiencing stress-induced auditory dysfunction in which the perineural and central nervous systems are not communicating well. Clair-audience is our birthright; clairaudience is re-linking to the dreamtime of our species potential. Auditory restoration of full-spectrum sound can shift perception to restore the ability to hear "the energy behind words, feelings, and sounds." [51]

If sound is an impulse sent wavelike across molecules that is heard and made by the whole body, perhaps the anomalous relationship experiences involving sound that we are discussing in this paper are symptoms of our healing, examples of how we in the West are beginning to listen and respond to the full tonal range of our species birthright. Perhaps, at the same time, reality is also expanding around us. As the Dreaming said to one author, "The world is not getting bigger, it is getting more alive." Rather than an anomaly, it is more likely that the phenomena of synesthetically perceiving the thoughts and feelings of our common humanity goes on all the time. As living beings, we ARE alchemists living in, by and through the overlap between these worlds. Our soundings into a more liberated worldview lower the threshold of our hearing, enable us to complete the translation, and hear ourselves again.


Can you recall a time when you were having a perfectly normal discussion with someone when suddenly, without any warning, something strange happened? Perhaps you heard the person you were talking to say something that you responded to appropriately, yet your response was met with surprise and pointed denial that such a thing had ever been said by them. Or perhaps you were verbally attacked for having said something you were absolutely sure you didn't say.

Unlike a telepathic experience in which a person might sense something happening beyond the normal range of sensory perceptions, the observation of parallel realities feels just like any normal situation - except that there are two or more very different scenarios simultaneously transpiring. The person experiencing parallel realities notices that other people truly believe that something quite different has occurred than what the person experienced first-hand. These experiences sometimes provide hidden information, such as thoughts that are spoken aloud. While a psychic or intuitive transfer of information might also convey hidden information, it seldom is perceived as being exactly the same as any other ordinary experience.

Some of the most common examples of parallel realities observed in relationships are about seemingly minor things, such as one person verbally expressing an interest in needing to use the bathroom soon. The person who made such a comment aloud typically recalls merely having thought about a desire to find a restroom, and vehemently denies having ever actually said such a thing aloud. These types of exchanges have a "psychic reader" quality to them, in the sense that according to the speaker, the listener has just "read their mind." From the listener's point of view, no mind-reading was required, because the speaker clearly stated something quite memorable and interesting.

These verbal exchanges have a quality of being authentic and true to how both participants are feeling, yet they provide more information to the listener than the speaker intended by voicing what the speaker had thought were private, unspoken ideas. While there is often an awkward moment, most people tend to brush off the incident, and think to themselves that the other person obviously was confused.


One of the most common types of parallel reality can be hard to identify in the moment, because it tends to lead to heated exchanges. These parallel realities expose unconscious or "shadow" issues that both people are feeling, yet not speaking about. In this form of parallel reality, the speaker says something they normally would never speak aloud, because the tone and words of it confront the listener's unresolved emotional issues.

In the following example, a woman and a man are having a quiet discussion about something they both find interesting and relaxing, when the woman is surprised to hear the man say something unexpected and disturbing, quite out of the blue. When she responds angrily to his remark (because she felt he was being rude), he is stunned and protests that he never said such a thing.

Example Parallel Realities Conversation:

    What the Man Observed
    MAN: That was a great show!
    WOMAN: Yes, I'm glad we went.
    MAN: We're lucky we didn't miss any of it.
    WOMAN: I WAS ready on time! You drove too slowly!

    What the Woman Observed
    MAN: That was a great show!
    WOMAN: Yes, I'm glad we went.
    MAN: If only you'd been on time.
    WOMAN: I WAS ready on time! You drove too slowly!

In this example, the point where two parallel realities can be observed is the place where the woman heard the man comment, "If only you'd been on time." The man believed he had actually said, "We're lucky we didn't miss any of it," and was shocked that the woman responded so angrily by accusing him of driving too slowly. It's clear from this example that unless the man and woman trust and believe one another and take a moment to review what they each observed in the discussion, this dialogue can quickly degenerate into an argument.


How is it possible to encourage growth and healing in interpersonal relationships when both people are right and arguing? There are five steps to healing interpersonal relationships with parallel realities that require that at least one of the parties present be aware of the concept of parallel realities. Provided this is the case, the five steps are:

    As soon as a situation arises in which it is possible that parallel realities exist, point out this possibility.

    Consider the concept that while two people are disagreeing, both might be correct. From this standpoint, the discussion can be viewed as an opportunity to catch a rare glimpse of the inner workings of this mysterious universe, and to better understand each other.

    Take turns discussing feelings about the two different realities. How does each one feel different from the other?

    Listen to what the other person says with as little judgment as possible, avoiding taking things personally as much as possible. Consider that the two of you are going through a very strange situation which provides a unique opportunity to better understand one another through every level of being (high, middle, and low self).

    Ask the question together, "What are we learning from this experience?"

To better understand how these steps in an actual discussion, let's continue the example given above between the people who had two very different experiences and points of view about not missing/being on time for the show. The first step for healing the relationship will come when one person acknowledges that both perspectives may be correct, even though they are quite different:

WOMAN: "Let's consider, just for the sake of possibility,
that we both are correctly remembering what was said."

While it may take a while for one party to convince the other that such a possibility exists, it's well worth the effort! The payoff comes when both parties succeed in establishing some kind of common ground from which to continue the discussion, so that the volley of attacks can subside, and the rest of the conversation can focus on true feelings, rather than on who said what and why.

MAN: "OK. Just for the purpose of discussion, let's consider
that both of us have very different but equally valid
memories of what we both said. What good does that do?"

WOMAN: "We now have the opportunity to find out how we feel
about the underlying emotions and subconscious issues...
the things we feel, but seldom discuss with one another.
If both of us are right about our own view of a
particular reality, then we have a fantastic chance
to find out what is really happening here! We can
take turns talking about how we felt in our own
experience of reality, and how we would feel in the
other person's description of what they experienced."

It often takes a great deal of time to reach the understanding that the very nature of the argument is changing course. The emotional factors that made it possible in the first place for two very different parallel realities to be experienced can act as a potent barrier to perception, since both parties are likely to be feeling highly emotional about what has apparently transpired so far. Introducing the notion that what has happened is more in the realm of speculative reality than true consensus reality requires that both parties calm down and keep very open minds. It's also essential that they take turns listening, without interruptions or negative comments. It can take a while for the conversation to defuse itself, and for both parties to simmer down enough to trust that the discussion will now proceed along a very different path.

MAN: "OK. So what you're saying is that you don't really believe
a word I said, but you want me to believe what you said. "

WOMAN: "Well, sort of! What I am suggesting is that maybe you DO
remember everything exactly right, and maybe I do, too.
Maybe it's possible that we both do, because we've been
living in parallel worlds for a bit. Let's share what we
felt, so we can learn what's possible. I'll start. When
you said to me, 'If only you'd been on time.' I felt SO
hurt. I felt like you were blaming me for messing things
up, that you were trying to make me feel guilty."

MAN: "I did NOT say that! I said 'We're lucky we didn't miss any
of the show!' "

WOMAN: "Yes, I know that's what you said! But I heard something
very different, and that's what is so interesting now.
Please just hear me out, and I'll tell you how I feel
about these two different things, and what they mean to me.
I really need you to hear me out, without blaming me or

The discussion of feelings provides the opportunity for deeply felt subconscious thoughts and feelings to come out in the open, and for the relationship to grow from this very deep dialogue. When trust and openness are present, the relationship is given a rare opportunity to benefit as both people learn how their feelings can (and do) color their world view. As a sense of trust replaces mistrust, the relationship can grow in much the same way as children proceed in Erik Erikson's model of development, to the next level. [52] By asking "What are we learning here today?" it is possible to bring this growth into consciousness.

WOMAN: "So what do you feel like we've learned here today?"

MAN: "The universe is one really whacked-out place!"

WOMAN: "I mean about our relationship. Do you feel like you have
any better understanding of how I feel or how you feel,
or how we relate to one another?"

MAN: "Well, I see how touchy you can be when you think I've said
something I know I didn't say. Come to think of it, this
feels like it's happened before, too! I see how you are
very sensitive to feeling guilty, and that when you think
I've blamed you for something, that's pretty much all you
can think about or feel afterwards. I don't mean to hurt
you, and in this case, like today, I still don't think I did.
But I can see how if you thought I said what you thought I
said, your feelings would be really hurt."

The relationship has now moved through the issue of Trust Versus
Mistrust, allowing the person with trust issues to safely work them
out in an interpersonal relationship. Chances are that the same issues
may come up again, but the person who has them will now be more
conscious of them, and both people will feel more loving and
understanding towards one another.


The existence of parallel realities has tremendous implications for everyone who is involved in interpersonal relationships. Professionals working in the fields of psychology, medicine, counseling, teaching, and sales can greatly benefit from understanding the nature of parallel realities. These benefits are both short and long term.

As individuals in dyadic pairs learn to negotiate what are initially anomalous experiences, they become more courageous and skilled in handling other anomalous, frightening or unknown situations. What was threatening can then become experienced as pleasurable. What was felt as a destructive impedance can become an experience of productive creativity. People may even come to happily anticipate such experiences.

The experience of colliding worlds is of course an interpretation of both an inner and an outer experience and as such provides an opportunity to alter the worlds from which the experience came. Hearing and speaking in the outer world constitute the basis for external dialog and relationship. To be satisfactorily resolved, these currently anomalous experiences require bringing consciousness to both inner and outer worlds. They also help individuals reclaim the metasensory worlds of their birthright--clairvoyance, clairaudience, clairsentience, clairolorance, and clairgoutance. [53]

Inner and outer images manifest through the same neural structures. As we bring more clarity to these interdimensional encounters, perhaps the enlightenment engendered by our attention to them will create and reinforce a new kind of knowing into our neural networks. Then perhaps it will become easier and more effective for us as individuals and as humans to alter our personal and communal realities in more inclusive and peaceful ways.


While interpersonal relationships have long been noted for providing people with glimpses into their "shadow" sides, awareness and observation of parallel realities can provide additional valuable insights into interpersonal dynamics. Since most people experience such parallel realities without warning, they are most beneficial for those who are already aware of the possibility that parallel realities may be encountered, and who are prepared to help others understand their tremendous value as they follow the five steps of healing interpersonal relationships with parallel realities. Counselors, life coaches, and therapists can all benefit from utilizing this knowledge in their work.


Bosnak, Robert. (1996). Tracks in the Wilderness of Dreaming: Exploring Interior Landscape Through Practical Dreamwork. Delacorte Press: New York, New York.

Erikson, Erik H. (1963). Childhood and Society. W.W. Norton & Company: New York, New York.

Everett, Hugh. (1957). "'Relative State' Formulation of Quantum mechanics," Reviews of Modern Physics, Volume 29, Number 3, pp. 454-462.

Larson, Cynthia (2004). Aura Advantage: How the Colors in Your Aura Can Help You Attain What You Desire and Attract Success. Adams Media: Avon, Massachusetts.

Robert Lawlor. (1991). Voices of the First Day: Awakening in the Aboriginal Dreamtime. Inner Traditions International, Ltd: Rochester, Vermont.

Joshua Leeds. (2001). The Power of Sound: How to Manage Your Personal Soundscape for a Vital, Productive, & Healthy Life. Healing Arts Press: Rochester, Vermont.


1. Everett (1957:454).
2. Bosnak (1996:49-50)
3. Lawlor (1991:42).
4. Ibid., p. 272.
5. Ibid., p. 266.
6. Ibid., p. 41-42.
7. Ibid., p. 327.
8. Ibid., p. 48-49.
9. Ibid., p. 49.
10. Ibid., p. 391.
11. Ibid., p. 389.
12. Ibid., p. 40.
13. Ibid., p. 50.
14. Bosnak, (1996:373).
15. Lawlor (1991:360-362).
16. Ibid., pp. 270-271.
17. Bosnak (1996:26.)
18. Lawlor (1991:374-378).
19. Ibid., p. 298-299.
20. Ibid., p. 327.
21. Ibid., p. 298. Reference from Henry Munn, "The Mushrooms of Language," in Michael Harner, ed., Hallucinogens and Shamanism, 110-111.
22. Ibid., p. 269.
23. Ibid., p. 325.
24. Ibid., p. 327.
25. Ibid., p. 377.
26. Ibid., pp. 379-380.
27. Ibid., pp. 378-379.
28. Ibid., p. 381.
29. Ibid., p. 379.
30. Ibid., p. 381.
31. Ibid., p. 383.
32. Ibid., p. 384.
33. Bosnak (1996:61).
34. Leeds (2001:23).
35. Ibid., p. 36.
36. Ibid., p. 23.
37. Ibid., pp. 18-19.
38. Ibid., pp. 19, 21.
39. Ibid., p. 37. Quote from Michael Thaut from M. H. Thaut, G. P. Kenyon, M. L. Schauer, and G. C. McIntosh, "The Connection between Rhythmicity and Brain Function," Engineering in Medicine and Biology 18, no. 2 (March-April 1999), 101.
40. Ibid., pp. 12-13.
41. Ibid., pp. 41-42.
42. Ibid., pp. 37-38.
43. Ibid., p. 45.
44. Ibid., p. 57.
45. Ibid., p. 46.
46. Ibid., pp. 29-32.
47. Ibid., p. 45. Reference is to Timothy Gilmor, Paul Madaule, and Billie Thompson, About the Tomatis Method. Ontario: Listening Centre Press, 1989,7.
48. Ibid., p. 67.
49. Ibid., p. 79.
50. Ibid., p. 53.
51. Ibid., p. 57.
52. Erikson (1963: 247-274).
53. Larson (2004: 151).

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