With a few exceptions, every religious revitalization movement with which I am acquainted has been originally conceived in one or several hallucinatory visions by a single individual. A supernatural being appears to the prophet-to-be, explains his own and his society’s troubles as being entirely or partly a result of the violation of certain rules, and promises individual and social revitalization if the injunctions are followed and the rituals practiced, but personal and social catastrophe if they are not. These dreams express: 1. the dreamer’s wish for a satisfying parental figure (the supernatural, guardian-spirit content), 2. world-destruction fantasies (the apocalyptic, millennia1 content), 3. feelings of guilt and anxiety (the moral content), and 4. longings for the establishment of an ideal state of stable and satisfying human and supernatural relations (the restitution fantasy or Utopian content). In a sense, such a dream also functions almost as a funeral ritual: the “dead” way of life is recognized as dead: interest shifts to a god, the community, and a new way. A new mazeway Gestalt is presented, with more or less innovation in details of content. The prophet feels a need to tell others of his experience, and may have definite feelings of missionary