- Sri Aurobindo and the Mother anticipate many of the findings of contemporary Western dream science, on the basis of their subjective but rigorous and penetrating explorations of the inner world.
- They are unique among Indian thinkers in their conception of the nature and the use of dreams, in that they have sought to ground the same at the philosophical level: There are extensive discussions on dreams in ancient Indian philosophical, popular and medical (Ayurveda) literature (Layek, 1990).
- The context in the first one is discussions on mayavada, an argument about the illusory nature of ultimate reality, with dreams providing analogy for the same. The popular literature deals with dreams as omens.
- The Ayurvedic literature indicates diagnostic uses of dreams, but not therapeutic.
None of them suggest normative processing of individual dreams towards cultivating a particular form consciousness. The role of dreams in Integral Yoga, gleaned in the relevant observations of Sri Aurobindo and "the Mother", is articulated in terms of:
- the Ontological Status of Dreams;
- the Dream State;
- Nature and Features of Dreams;
- Classification of Dreams;
- Psychodynamics of Dreams – Genesis, Manifestation, Consequences; and,
- Significance and Utilization of Dreams.
Sri Aurobindo and the Mother have encompassing views about the status of dreams and states of mind: They deem most dreams are mere epiphenomena of the mechanical functioning of the brain during the sleep state without any psychological significance, some dreams have significance for waking life, and some signify deeper realities. In the last one they are closer to Carlos Castaneda (1994). Dreaming, non-REM sleep mentation and dreamless sleep are the stages they have identified within the sleep cycle. Indian thought does not refer to non-REM sleep mentation and western dream science denies the possibility of a state of complete rest.