Early fathers of a Christian church were in preference of active forgetful and planetary travel. Tertullian, who famously celebrated that “most people get their believe of God from dreams” urged Christians who found themselves in captivity, maybe on a approach to martyrdom, to get out and about in their planetary bodies:
Though a physique is close in, yet a strength is confined, all things are open to a spirit. In spirit, then, ramble abroad; in suggestion transport about, not environment before we untrustworthy paths or prolonged colonnades, though a approach that leads to God. As mostly as in suggestion your footsteps are there, so mostly we will not be in bonds. The leg does not feel a sequence when a mind is in a heavens. [Tertullian, Ad Maryras, 197 CE]
Athanasius explained in Contra Gentes that “when the physique is still, during rest and sleeping, a male is in middle transformation – he contemplates what is outward himself, he traverses unfamiliar lands, he meets friends and mostly by them [dreams] he divines and learns in allege his daily actions. What else could this be [that travels] though a receptive essence [psyche logike]?”
St. Augustine described travels of a “phantom” who can revisit another chairman in dreams.
John of Lycopolis (d. 394), one of a Desert Fathers, became famous for his ability to transport in his dream body. A saint of a Coptic church, John was obvious during his life as a cenobite for his austerities; he lived in a cavern and ate usually fruit consumed after sundown. He was believed to have good penetrating gifts. Emperors and generals consulted him, as a seer, on a outcome of destiny battles and domestic conflicts. He was attributed “mighty works” of recovering and prophecy.
He was entirely wakeful of a ways in that penetrating appetite can work outward – and on – a earthy body, and of a existence of dream transport and dream visitations.
John was about ninety when a Roman tribune implored him to see his wife. She was concerned about a presumably dangerous tour by stream and wanted a holy man’s blessing. John had not seen a lady in forty years, and refused to see this one. The tribune’s mother was persistent, irreverence that she would not embark on her tour but John’s blessing. When a tribune reported this to John, a dried father said, “I shall seem tonight to her in a dream, and afterwards she contingency not still be dynamic to see my face in a flesh.” The tribune reported this to his wife.
That night, John came to her in a dream. He told her modestly, “I am a corrupted male and of like passions with you.” He combined “Nevertheless we have prayed for we and for your husband’s household, that we might transport in assent according to your faith.” The tribune’s mother woke adult and compared a dream to her husband, who reliable John’s coming as she had viewed him. She sent her father to appreciate him, assured she had perceived a genuine blessing.
It is poignant that this comment of a dream visitation by an early Christian father involves a former cult core of one of a Egyptian deities many closely compared with planetary travel. In Greek, Lycopolis means “City of a Wolf”. The “wolf” in doubt is a jackal- (or dog-) headed God Wepwawet, whose name means “Opener of a Ways”.
Wepwawet is identical to Anubis in both attributes and functions. Both are boundless gatekeepers and psychomps – soul-guides – for both a vital and a dead. In early times, Wepwawet was a God of Upper (or southern) Egypt while Anubis was worshipped in Lower (or northern) Egypt; later, they became syncretized. Special to Wepwawet is a duty of portion as a director and bodyguard for a pharaoh and his generals. His picture appears on a shedshed, a conflict customary of Upper Egypt, and he is mostly decorated in conflict rigging carrying a mace and a bow. So it is engaging that John of Lycopolis was valued by generals as a conflict seer and is pronounced to have supposing accurate forecasts of a outcome of a Emperor Theodosius’ struggles with hostile armies and rebels.
The primary source on John of Lycopolis and his dream visitation is The History of a Monks of Egypt, an unknown comment of a tour by a organisation of 7 brothers from a nunnery on a Mount of Olives to a dried fathers in Egypt in a 380s. The author does not teach on a past story of Lycopolis, whose former residents enclosed a good experiential philosopher Plotinus as good as a jackal-headed god. But a universe of a Monks of Egypt is a enchanting landscape where ascetic superheroes work miracles, do conflict with immorality spirits – and work on a planetary as good as a earthy plane. The dried holy group live in a apart reality. “Some of them do not even know that another universe exists on earth or that immorality is found in cities.” Yet “it is transparent to all who dwell there that by them, a universe is kept in being.”