Posts Tagged ‘interpreting dreams’
The New Dream Dictionary
The New Dream Dictionary
On the 11th of April 2013 I published a revised version of The New Dream Dictionary. It is a much fuller and comprehensive book and is wonderful and full of information. It is not the Dream Dictionary Ultimate that I am in the middle of working on, but was produced for the US cell phones. Please note: The New Dream Dictionary is currently unavailable, pending re-working (June 2017)
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RECURRING DREAMS and their significance NIGHTMARES – what they reveal and how to banish them OUT OF BODY EXPERIENCES – Giving real insight into the subject RELATIONSHIPS – what your dreams are telling you PSYCHIC AND PROPHETIC DREAMS – Tells you what they are WORK – are you following the right career path? Your dreams will tell. FAMILY – how to resolve old hurts and gain new perspectives PROBLEM SOLVING – in your dreams – how to carry the solutions into real life GAINING INSIGHT – into your own behaviour and that of others MAXIMIZING HEALTH – recognize healing foods, danger signs and more. See what is happening in your body, in your mind, and in your most guarded self and intuitions…. Discover what your style of dreaming (color, smell, setting, and other key elements) say about you. It’s all here, and more, in the ultimate guide to your world of dreams. |
“I’ve been using Mr Crisp’s book for years and find it invaluable in my quest to understand my dreams better. Unlike many other books which seek to tell you what your dreams mean, Crisp guides you through interpreting your dreams as individual and personal stories about your own psyche.”
The Dream Mystery Explained
Do You Dream
Tony Crisp
Chapter Five
The method of interpretation dealt with in the last chapter is basic to all dream analysis as currently known. It can be summed up as remembering the dream; recording of dream; listing of symbols; and association of ideas. It was also seen that symbols must be interpreted in their right context, or can even be understood because of that context; which is rather like arriving at the meaning of an unknown word because of the way it is used in a sentence. Several other things were mentioned or hinted at while the dreams were being analysed. Some of these are so important or helpful, that they will now be further explained.
Main Phases Of The Dream
If we look at the structure of the last dream analysed, we see that it can be split into four main phases. These are (1) episode with the dwarf, (2) being saved by the couple and directed to London, (3) wandering, (4) the search for refreshment. In any long and difficult dream, especially where little or no associations or information have been forthcoming, it is worth breaking the dream into its phases. When this has been done, instead of associating ideas with the symbols, see whether the phases have any meaning. In the case of the last dream, we would have something like this:
(1) Episode with Dwarf I am captured and stripped. Do I feel imprisoned or restrained by anything? What has frightened me or uncovered phases of my life I wasn’t aware of or had kept covered or hidden before?
(2) Being saved by the couple and directed to London If I can find any sense of being imprisoned or captured, how did I deal with it? How did I ‘save’ myself from it? Having dealt with my restraint, what did the ideas or emotions I had used indicate I should do?
(3) Wandering Presumably, I could not accept this direction, and was left in a quandary, fearful of a possible blackness – depression. Is there any indication of this? Has there been a wandering or dithering over some decision?
(4) Search for Refreshment This suggests a need for some refreshing experience. A thirst for something – a hunger – but a doubt about the cost in effort. Has there been a desire for a ‘refreshing’ change – a hunger for something to satisfy my feelings? Is there a doubt about what we will have to sacrifice or give up in exchange?
It can be seen that dealing with the dream in this way is an enormous help in asking oneself the right questions. As previously suggested, when dealing with our own dreams, we have to be both patient and analyst. But not all dreams are as easily broken into the different parts. Some dreams cannot be segmented in this way, while others have far less phases. The next dream is an example of the latter.
‘I had gone to Sheila’s and Uncle Frank’s house at Spearing Road. They had promised I could have a room there, but I found all the rooms occupied and people were sleeping on the floor instead of in beds. Seeing there was no room I turned away and the next thing I knew I was in a train; it had rather luxurious blue leather seats but again was almost full. It contained, as far as I could see, all ladies, and I explained to them that I had been promised sleeping accommodation. Even while I was explaining this and expecting to occupy a length of three seats, I could see they had as much right there as I, and I took the single seat offered still protesting that we were promised sleeping room.
This dream can only be broken into two, or at the most, three parts. That is, the house, the train and possibly, accepting the seat. If this is set out as was the previous dream, we have a clearer idea what the dream is about.
The House – Searching for living space in a childhood setting. Found ‘no room’ – What have I been looking for in childhood attitudes? Was the ‘promise’ of childhood unfulfilled?
The Train – Exorbitant expectations, annoyance at the fact that these high expectations cannot be fulfilled. This in a setting of getting somewhere-train. Have my expectations in getting somewhere not been as great as hoped for?
The Single Seat – Grudging acceptance of practical offer. Can I see anything of this in real life?
The whole idea of using this method is to take the general events, implications and settings of a dream, and use these as a reference for asking oneself questions.
THE DREAM SEQUENCE
One of the things that is often overlooked in dreams is what we might call the ‘because’ factor. This factor is fairly noticeable when once pointed out, but difficult to see until much dream interpretation has been done. The because factor also applies in our everyday life, and can be seen when we say, ‘I was waiting for a bus and began to talk to a stranger who was also waiting. Our conversation became so interesting, that after a few minutes we went and sat in a restaurant, letting the bus go, because we had so much in common. Before he went he gave me his card because he wanted me to contact him again. I could see from what we had spoken about, that he was thinking of offering me a job in his firm. But I never followed it up because I didn’t think I could fill the post.’
If we look into this, we see that important events occur, directions followed, decisions taken, all because. The word ‘because’ in fact hides all our background, our feelings, our predisposing urges and thoughts. The word ‘disposition’ can in fact be used to sum up what lurks behind the because factor. A little thought will show that history is made up of this ‘disposition’, acting through the because factor.
I hope this doesn’t sound mysterious or complicated. This is such an important thing to understand. Our whole life, the events and outcome of it, rest upon it. Our life is what it is because of what we are – our disposition. We take an offer or reject it because of this. We succeed or fail in life because of the same factor – ourselves. ‘The fault, dear Brutus, lies not in the stars/But in ourselves, that we be underlings.’ When understood, we can see that every move we make in life is conditioned by subtle feelings of fear or pleasure, pride or love. At every decision we are directed by intangible hopes, despairs, conflicts and ideals. So, dreams also, arise out of the because factor.
Two dreams illustrate this. ‘I was waiting for a visitor. Suddenly the man I had been expecting came round to the back window and peeped in. I didn’t see him clearly, but took an immediate aversion to him and refused to let him in.’
Here we see that something ‘waited’ for by the dreamer, when it actually arrives, is not admitted due to feelings of aversion. It is not admitted because of aversion.
A clearer example is this. ‘I was surrounded by a thick wall of briars, beyond which were wild animals. I was trapped and couldn’t get out. I wondered what to do. Suddenly I noticed a hole in the ground. I looked in and saw it was a tunnel. I was just about to explore it as a way of escape, when I saw a dirty animal-like man looking up at me. I drew back from the tunnel in disgust and woke up.
Here we see that the dreamer is trapped by his own tangle of problems, and destructive instinctive urges. A possible way out is shown in the tunnel of unconscious exploration (i.e. discovering one’s hidden contents), but the dreamer, on looking within, sees an undeveloped and repulsive part of himself which disgusts him. It is because of this disgust that he cannot get out through the tunnel. The whole dream revolves around that point. It is also because of this inability to explore further due to disgust, that the dream ends. The dream is showing that it is the feelings of disgust that are keeping him trapped in his unpromising situation. In real life, he is stuck in the middle of painful experiences because of his own feelings of disgust about a part of his nature. Thus, the because factor in dreams is very important, and is the central point in numerous dreams.
DREAM SERIES
If we fail to understand an individual dream, light can often be thrown upon its meaning by looking at the dreams that precede and follow it. In this way one sees that the symbols are used in a gradually evolving manner. A dream series of evolving symbols is also one of the most striking proofs that dreams are not mere nonsense. The dreams that follow were all dreamt within about a month.
(1) ‘Visit to M. Very nice house, high on the cliffs overlooking the sea. M. and others their usual welcoming selves. Met other pleasant friendly people, but we had to go down the hill to meet them and then some of them pointed out another way up the hill to another beautiful view, and came along to show us the way, which M. actually knew, but didn’t want to spoil their pleasure in showing me. A few of those in M.’s house were not quite as nice as I had believed from M.’s description, but I liked them anyway.
Here we start off with a house overlooking the sea – a state of looking over one’s hidden contents, one’s unconscious. Or we might – say the dreamer is ‘overlooking’ certain things about herself. These things she has overlooked begin to become known in the people, -parts of herself, that were not quite as nice as she had believed.
(2) ‘Met uncle George. Then he and I and a few relatives and friends went on to a small boat and began a journey. I didn’t know where we were going but others did, and it was such a new and pleasant experience for me that I didn’t bother to ask. As it grew dusk a strange but pleasant and friendly woman, who was obviously familiar with the boat, came and closed the curtains and put the light on, so that we could be comfortable during the night.’
Just previous to dream number one, the dreamer had begun, with the help of a friend who knew a little about interpretation, to analyse her own dreams. So we see that from ‘overlooking’ the sea she has quickly gone on a sea voyage. The dream sums up her situation wonderfully, ‘I didn’t know where we were going, but – others did.’ She didn’t at the time realise where the interpretations and dreams would lead her. Also, the sea is now much closer, and night is coming. That is, darkness and the unconscious are already making themselves felt, for the night sea journey is a classical dream of the exploration of one’s unconscious contents, as with Jonah and the whale.
(3) ‘Found myself in a place where I could go swimming every morning.’
Already she is beginning to enter the water, or her inner life.
(4) ‘Went into a church with someone who pointed out that I was facing the wrong way. I turned round and saw a bigger and lighter altar at the other end.’
Having begun to contact her inner life via swimming, immersing in it, she sees that her attitude to religion or her own innermost feelings had been wrong. This she corrects.
(5) ‘I was involved in a revolution. Everything around was collapsing, but I don’t remember being frightened.’
All her old ideas are being either revolutionised, or are collapsing.
(6) ‘I found myself being led in a particular direction by friendly pleasant people, who yet knew that on arrival I was to be executed. I had an immature woman of about twenty-five with me, and the same fate awaited her. I took her hand and tried to convey love and courage and to protect her from all her fears by behaving in a light-hearted manner.
As her old ideas collapse, her old self is to die. Also the immature twenty-five year-old part that still lives on in her is to die.
(7) ‘I found myself entering a tunnel where I encountered a rather frightening little animal, but we passed each other as he went out and I went in. Then I met a larger animal with the same results. Later I met a third, a real monster, rather like a 60ft caterpillar with a lion’s head and fore feet. I did not like the encounter as I continued to walk on the left side of the tunnel, into ever deepening darkness, and he passed me on the way out. Somehow I felt that Doctor (a friend and adviser) would not have been in the least afraid, and I borrowed his courage, and woke about half-way along this monster.’
Having been ready to die to her old way of life, she can begin the descent into her unconscious contents in earnest. The two frightening animals are two fears that come up and out. The third one is too big a fear to completely pass by at this time; and its shape shows its possible sexual nature.
Here, in just seven dreams, with very inadequate comments, can be seen how the symbols evolve as the dreamer discovers her real inner nature. The ‘overlooked’ sea becomes travelled upon. The coming darkness on the boat develops into the ‘deepening darkness’ of the tunnel; while each dream shows a development on the inward journey the dreamer was undertaking. Such a series need not be about the inward journey, however, but about commercial undertakings, health, ambitions, or even answers to intellectual queries.
These seven dreams were taken from about twice that many, dreamed during the period. The selection being based on how one can understand past dreams by seeing them in context with others occurring. The important point being that one might dream of looking at the sea for years, but never enter it. Then, with a change of ‘disposition’, a series of swimming and diving dreams take place. In interpreting our dreams in this way, we have to watch for similar symbols in changed conditions. The sea and darkness are obvious in the series. Also the crowd of people leading her, representative of her own desires to understand herself. The interpretation is arrived at by analysing the situations the dreamer finds herself in, and how the symbols change. Thus a seed seen in one dream, and a plant just growing in another suggest growth and development. A person scorned in one dream, and loved in another, would be a change of attitude and relationship.
These three methods, the Main Phase – the Because Factor, and the Series method, all help us to see the underlying meaning of the dream through looking at the dream as a whole. Particular symbols are not worked on in the same way as in the associated ideas method. It is the relationships the dream suggests that arouse questions. In turn, these questions themselves clarify the dream for us, and help us analyse our experience to see if the dream explains or explores it. As we advance in ability to deal with our dreams, these various methods are called upon and used as required.
Link To Chapters – Link to Chapter Six
Serial dreams
Many people report recurring dreams, but these are of two types. One is the dream that recurs much the same in every feature. The other – serial dreams – are those that slowly change and evolve. Serial dreams might be about something like learning to fly in a long series of dreams; or exploring territory or a house that you only slowly penetrate. Sometimes they are about a relationship in which developmental changes occur.
Such dreams usually reflect changing attitudes and skills in yourself. For instance a man who was confronting his own fears concerning sex, experienced a series of dreams in which he at first had difficulty getting close to and loving a woman. The dreams evolved into ones in which he satisfying made love.
The theme of these serial dreams usually gives a clue to the area of your personality the changes refer to. Common themes are gaining of confidence; learning skill in relationships; developing courage to go beyond usual boundaries of anxiety and thus take risks such as starting your own business; discovering latent potential in yourself. See: recurring dreams; Series of dreams – working with.
Series of dreams – working with
Looking at a series of our dreams often gives us insight into aspects of ourselves that considering a single dream does not. For instance there may be a theme running through the dreams, or a character or animal. So noting the changes in the dream series in regard to the animal or person, gives information about what changes are occurring in connection with that aspect of our life.
To helpfully work with a series of dreams you can use the techniques described in
Techniques for Exploring your Dreams and Secrets of Power dreaming.
Something else that is useful is to define what difficulties, barriers or fears appear in the series and consider or imagine by visualising, ways of dealing with the problem. Also, look back on your dreams and life to see if you have met this problem in the past successfully. If you have, define how you dealt with it and see if this will work with the present dream situation.
Peer Dream Work
Here is wonderful way of really exploring and understanding your dream. I have taught it to many people and groups with remarkable results.
To quickly get to the parts you want click on the following:
Explore Dream Character of Object
Stand in the Role of Character or Object
Question the Dreamer about the Role He/She is in
Summarise What You Have Learnt
Use the body to discover dream power
Have a dialogue between two dream characters or objects
Response to Working with the Peer Dream Process
The way of working known as the Peer Dream Group came about from our experience that dreams are largely self explanatory if approached in the right way. An exterior expert or authority is not necessary for a profound experience of and insight into dreams if certain rules are respected and used. The dreamer is the ultimate expert on their own dream, and when treated as such, and supported in their exploration of their dream drama, they can powerfully explore and manifest the resources of their inner life.
Fundamentals of Practice – The suggestions that follow have arisen from fifty years of dream work. They have been particularly tested with a number of small groups, and are usually employed with groups of three to five people, but often with just two people working together.
The foundations of this practice rest on an understanding, or a standpoint accepted or taken by the listener and perhaps the dreamer. It is that the person before you is an expression of Life. Let’s forget anything about dream theory, because the very first step is to form an attitude to what is in front of you. Here is a being, a little chunk of life, and at the core of this living being, this living process, a process that has developed a sense of self, is the stuff of life. It is the stuff that makes heroes and saints, mothers, fathers, friends and foes. It is the essence from which arises the whole thrust of life. It is the living core of creative possibilities. If you look around you at what life does, you can see it can be a multitude of things. It can manifest as a lion or a flea, a giraffe or a tree. It is, at the same time, both a galaxy and an amoeba. And here it is in front of you as a living being. Here is an audio example of Tony exploring a dream: Dream Exploration
At the core is the freedom to choose
At the core of this being is that freedom to choose — that freedom that life expresses in its multiplicity of forms. Another word for that freedom is potential or creativity. So at the core of the person in front of you lies that potential, that creativity, that problem solving ability that life itself expresses. But perhaps with this being in front of you that freedom, that creative ability, that potential, has got lost, forgotten or buried in some way. So our work as the listener is to help them remember, help them find their way, to rediscover or uncover their creativity and problem solving ability. That creativity and ability to solve problems is always there inside them. That wonderful ability belongs to them. So it is not for us to solve their problem or to find the way for them. It is for us to help them uncover those possibilities within themselves.
Finding a partner
Step One – Find a partner you can relax with who can give sympathetic and non intrusive support. Agree with the partner that any confidences disclosed during the dream exploration will not be told to others. See listening skills
Tell The Dream
Step Two – The dreamer tells the dream. It is sometimes helpful for them to tell it in the first person present, as if they were experiencing the dream as they are telling it. The telling of the dream can include any relevant information, such as immediate associations, or events directly linked with the dream. The telling is not simply for the listeners, but for the dreamer. In telling the dream with skill, the dreamer discovers more about the dream and themselves.
Example – This is my dream. I am driving my car, alone. I can see a female friend and stop to offer her a lift. I partly want her to be impressed by my new car. She looks at me. Now she tells me she doesn’t want a lift and I am watching her walk off with a man I do not know. ………………. I have recently bought the car I am driving in the dream. I like it very much and like to have my friends ride in it. (Joel)
Ask Questions
Step Three – The helpers now ask the dreamer questions to clarify for themselves the imagery and drama of the dream. The questions at this point should not be to explore the dream, but simply to gain a clear image of the dream.
Example – Q: You didn’t describe the street you were driving along. Was it a shopping centre or quiet place? A: It was quite a crowded road, with people, not so many cars. I think this was also connected with my feeling of wanting to be seen in my new car. Q: Are you attracted to your female friend? A: Yes.
Explore a Dream Character or Object
Step Four – The dreamer next chooses one of the characters or images in the dream to explore. The character can be themselves as they appear in the dream, or any of the other people or things. It is important to realise that it does not matter if the character is someone known or not, or whether they are young or old. The character needs to be treated as an aspect of their dream, and not as if they were the living person exterior to the dream. In choosing an image to work with, such as a tree, cat, place, or an environment like the street in the example dream, it must again be treated as it appears in the dream, not as it may appear in real life. One can take any image from the dream to work with.
Stand in the Role of Character or Object or see Being the Person or Thing
Step Five – The dreamer stands in the role of the character or image they are using. So if they chose to be the car in the example dream above, they would close their eyes, enter into the feeling sense and imagery of the dream, and describe him or herself as the car. Literally you imagine yourself as that physical shape, as if your awareness has merged with the thing or person. Then let your immediate feelings and associations arise and be described. It is important to step into the image by getting into their body if it is a person, or take on the shape if it is an object. As I explained to a friend recently you do not even have to have a clear image of the thing or person, simply think of it as seen in your dream and then watch any thoughts or feeling that might arise – as if listening for a quiet voice or fantasy arising – but give it a minute or so.
Example – I am a car. Joel has recently purchased me, and he is driving me, largely because he feels I will help him gain respect from other people. I am quite a large car, and have a lot of power. But even with all this energy I do not make my own decisions. I am directed by Joel’s desires and wishes, and enable him to fulfil them more readily.
As can be see, it is important to speak as if you are the chosen thing as Joel did. If it was a person Joel worked on, He should not say, “I am a woman”, or “I am the woman who turned away” but, “I am Mary. I like Joel , but I can see he isn’t really interested in me – except as a trophy in his new car.” From this short description it can already be seen there is a suggestion the car represents Joel’s emotional and physical energy, directed by his desires and decisions. See also Talking As.
Question the Dreamer about the Role He/She is in
Step Six – The helpers now ask questions of the dreamer who stays in the role of the dream character or image. The questions must be directly related to the role the dreamer is in. So Joel, in the role of the car, could be asked – Are you a second-hand or new car? Who was driving you before Joel? Do you feel that Joel handles you well? What does it feel like to be directed where to go all the time? Do you have places you would like to go?
Joel should be helped to remain in role. If he slips out of it and stops describing himself as the car, gently remind him he is speaking as the car. Also the questions should be asked with an awareness of time necessary for the dreamer’s adequate response. So do not hurry the questions to the point where the dreamer cannot properly explore his or her associations and feeling responses. If emotions are stimulated by a question allow the dreamer to discover what the emotion is connected to.
By this is meant that an emotion is usually a response to something, and therefore gives information concerning what is moving us deeply. If a line of questioning is producing promising results, do not lead the dreamer off in another direction. For instance Joel may have been asked if he wants to get out of his car and follow the woman, and show some feelings about this. A question such as ‘Are there any shops in this street’? would take him completely away from such feelings.
To help ask relevant questions it is useful to be interested in the dreamer and their dream. Have a questioning mind in relationship to the dream. So do not have already fixed opinions about it. Be like a detective gradually unfolding the information and emotions behind the dream. As the dreamer answering the questions, let your helpers also know what you feel in response to their questions, or what memories or associations occur when a particular part of the dream is being explored.
I used to ask for a volunteer to demonstrate the steps of working. Because it was a demonstration I would interrupt wherever necessary. It took a while to wean some people from interpreting the person’s dream. Also, as you said, it takes a while to allow space for the dreamer to explore their feelings rather than just respond verbally. So I would point this out as the helpers worked if they jumped in too soon.
Also if the dreamer had got a strong response often a helper might try to take them off on another direction instead of waiting and then questioning in a way to further what the dreamer was experiencing.
Sometimes the group was as large as twenty, and after the initial demonstration I would put them in groups of about four or five and let them use the steps by themselves. I would wander around the groups or be ready to be called if needed. This was often in Greece at an alternative holiday centre and I had the group for two hours four times. What was amazing was how wonderfully skillful the groups got within about the second or third day. They did real work as deep as any therapists, and often deeper than many. If possible I restricted the groups to four so each group member could work a dream even if they took the whole session.
Example – Joel: When you asked me if I want to follow the woman I immediately realised that in real life I am holding myself back from letting my feelings about her show.
Summarise What You Have Learnt
Step Seven – When you have come to the end of what you can ask about the dream image, the dreamer should be asked to summarise what they have understood or gathered from what they have said or felt in response to the questions. To summarise effectively gather the essence of what you have said about the symbol and express it in everyday language. Imagine you are explaining to someone who knows nothing about yourself or the dream. Bring the dream out of its symbols into everyday comments about yourself. The helpers should reflect back to the dreamer what they have said, not their own opinions of the dream differing from what the dreamer has said. See Dream Processing, attached.
Example – A man dreamt about a grey, dull office. When he looked at what he said about the office, he rephrased it by saying, “The dream depicts the grey unimaginative social environment I grew up in after the second world war. It shaped the way I now think, and I want to change it toward more freedom of imagination and creativity.
Work through each of the symbols in the dream within the available time. A dream that leaves the dreamer unsatisfied, or in a difficult place, can usefully be approached by using the technique of carrying the dream forward.. The three following techniques describe how to carry the dream forward, how to use the body in dream exploration, and how to use dialogue between dream characters. These are extremely useful tools to occasionally use in peer dream work.
Carrying the dream forward
This technique is wonderfully effective, and can change habits and patterns that we may be locked in. It does this by giving our mind/brain a different pathway and experience. In test it was found that imagining a situation is 70% as effective as actually doing it.
So, imagine yourself in the dream and continue it as a fantasy or daydream. Consider what it is that troubles you or is not what you want in your dream. Now take time to think how you would alter it and how to have an ending that would satisfy you. Now you can, in your imagination, enter your dream and alter the dream in any way that satisfies. Experiment with it, play with it, until you find a fuller sense of self expression.
It is very important to note whether any anger or hostility is in the dream but not fully expressed. If so, let yourself imagine a full expression of the anger. It may be that as this is practised more anger is openly expressed in subsequent dreams. This is healthy, allowing such feelings to be vented and redirected into satisfying ways, individually and socially. In doing this do not ignore any feelings of resistance, pleasure or anxiety.
Satisfaction occurs only as we learn to acknowledge and integrate resistances and anxieties into what we express. This is a very important step. It gradually changes those of our habits which trap us in lack of satisfaction, poor creativity or inability to resolve problems.
Dr. Cartwright, who is Director of the Sleep Disorder Center at Rush Presbyterian Hospital in Chicago, recommends the same procedure. She suggests “that you rehearse new endings to disturbing dreams. For example, if your father always degrades you, visualize yourself telling him that you are not going to listen to his abuse any more.
Also imagine yourself stopping the dream while it is in mid-stream, and changing the ending to one which is empowering and dignified. Once you have practised these steps while awake, you will soon be able to recognize this bad dream once you are asleep and it recurs.
Dr. Cartwright says that most dreamers are surprised to learn how quickly they can end a bad dream – simply by willing themselves to wake up. Learning to stop a bad dream is an empowering experience in itself. With practice though, she says you will soon learn to change the ending of the dream to one which more closely resembles the ending satisfies you.
But if you simply use it to stop difficult feelings, you are blocking the most important functions of dreaming – to presenting of emotions or traumas that are blocking your creativity or well-being. See Trauma
Example: When my husband died, for quite a few times I had this funny dream. I was walking along a field and saw a lot of sheep guiding me, and I followed them. Suddenly they disappeared into a cave. I went in the cave and a row of mummies were there. One was wearing a medallion on a chain round its neck. The dream recurred quite often. One day Tony came to me and I told him the dream. He asked me to sit in a chair and relax, which I did. Then he said for me to go to the cave, and in my relaxed state I went and walked to the mummy with the medallion. Then he said take off the bandage from the top. As I unwound it the face of my husband was uncovered. I screamed and screamed and came out of the relaxation. Tony then said now let him go. I have never had that dream since. Betty E .
Use the body to discover dream power
The brain sends impulses to all the muscles to act on the movements we are making while in the dream. This is observable when we wake ourselves by thrashing about in bed, or kicking and shouting. A part of the brain inhibits these movements while we sleep.
The important factor is that a dream is more than a set of images and emotions, it is also frequently a powerful physical activity and self expression. If we explore a dream sitting quietly talking to a friend, even if we allow emotions to surface, we may miss important aspects of our dream process. Through physical movement the dream process releases tensions and deeply buried memories that are stored in our body. These do not release and heal by simply talking about them. It is often enough to realise this aspect of dream exploration for such spontaneous movements to emerge when necessary.
By being aware of the body’s need to occasionally be involved in expression of dream content, we may catch the cues and let these develop. Frequently all you need to do is to let the body doodle or fantasise while exploring a dream. Jung suggested this technique for times when the person was stuck in intellectual speculation. To practice it you can take a dream image and let the hands spontaneously doodle, watching what is gradually mimed or expressed.
When you have gained skill doing this, let the whole body take part in it. This can unfold aspects of dreams that the other approaches might no help with. See: Life’s Little Secrets. A fuller description of this process is contained in my book Liberating the Body.
Have a dialogue between two characters or objects
Every part of a dream, whether an object, person or animal, is alive with our own intelligence. Each part has been created out of ourselves in some way, and depicts some area of our own total being. We can therefore talk with them. Such dialogue is of great importance and very revealing.
To do this, imagine yourself as one of the characters, animals or objects in your dream. It may help at first to have two chairs – one empty and one you are sitting in. The character or object of your dream is in the empty chair. When you are ready to be that character move from your chair, sit in the empty chair and speak as that character. To answer or question the character from your own identity, move to the original chair and speak from your own character.
Be playful and curious in doing this. Question the character, and when you move to that role, let whatever your feelings are as that character motivate what you say and do. Exploring your dream in this way unfolds a great deal of information that would otherwise remain unconscious. It also enables you to make real changes in unconscious attitudes or habits, as you are literally dialogging with areas of character patterning or programming, and can change them.
Example: When I spoke as the new born baby of my dream I really felt as if this was me, newly born. I had had a difficult birth and my reaction was that I wanted nothing to do with life. I wanted to stay curled up like an egg, not getting involved in the exterior world.
The adult observing me could see how this aspect of my inner life had led me to be withdrawn from social activity all my life, so I explained this to the baby me, saying – I need you to be ready to meet the world. You are a part of me and if you continue to withdraw I lack the enthusiasm to get involved with other people. Back as the baby I felt totally vulnerable and didn’t want to take any risks – No I don’t want to come out of the egg. As the adult again I said – Look, if you remain curled up this is more of a gamble than actually getting out and taking risks in life. Just lying there anything can get you. I had recently seen a film about baby turtles hatching an rushing to the sea. Some of them got eaten by seagulls, but the faster they were the less likely to be caught. So I explained this to the baby me. As the baby this really got to me. I felt a change in me and a readiness to begin the journey of meeting life outside the womb. This change really made a difference to my everyday activities. A lifelong habit of being introverted gradually dropped away. Trevor P.
Response to Working with your own ability of the Peer Dream Process
An actual example of this is of a woman who wrote telling of a recurring dream in which she discovered a door in her house she had never seen before. Beyond it was a whole apartment she has never known or used. It was obviously an area of her life she had never lived in, but she had no idea what it was. So, the technique of exploring the dream while awake was explained, and she imagined walking into the new apartment and observing what she felt and what memories arose. A soon as she entered the apartment she began to remember and feel again things that had happened in her childhood. Her mother and father had separated when she was very young and her mother had constantly presented her father as weak and of no value. But the feelings that arose were of the love of beauty and art that her father had shared and helped unfold in her. But she had kept that part of her closed because of what her mother had said. Now it was open to her again and she could allow it to unfold further in her life. An important point here is that the woman did this working alone on her dream, not with professional help or supervision. See Dreams – Secrets of Power Dreaming – Potential
I wanted to write and let you know how well the peer dream group went tonight, especially as the feelings we experienced were and are so positive and so powerful. The kind that keeps you up for hours.
There were three women total tonight. Although I had expected a larger group and was disappointed when two people didn’t show, I knew that we could process a dream with the three of us. Writing this is like writing a dream right now – it’s hard to capture the fluidity of the evening, the flow of the feelings, the surfacing of the feelings and the recognition of the life circumstance(s) of the dreamer because she was allowed “to rest” in those feelings.
Two of us had your steps of the peer group process, and its flow was a great help. It seemed natural to move from one step to the next, and I must say the dreamer had little difficulty imagining herself as the two objects she chose to be (she later said it was like being in therapy in that a therapist would be the one to ask the questions to sit with).
We worked on the one dream, and had time to work through two of her images in the dream. It was a rich dream, and we know we only were able to touch on those two parts, but those two parts were so meaningful for her. I think the most enriching part of the evening, for me, was to see her gain insight as she was describing herself as an image in the dream. It was watching the change on her face, the way she was suddenly not speaking anymore. She saw meaning so clearly, so deeply.
In the end, she was comforted by the dream, and knew it “told” her she was ready for this circumstance in her life. She felt at peace. She “felt her depths”. Her whole demeanour relaxed.
After the dream work, we spent a lot of time discussing how we all felt during the process. For none of us had this experience before. Three important points about the process came up for the dreamer. The first was that the asking of the questions was extremely important. The dreamer stated she never would have thought to have asked herself the questions we asked her.
Secondly, the dreamer was grateful for the time she had to be the image in the dream and to stay with it. It enabled her to see it and feel it and learn what it was. And the third comment was the listeners’ reflections back to her as it enabled her to hear what she said, and to hear what she said with someone else using slightly different words than she used. That was powerful for her.
The other listener and I felt under no pressure at all. It was freeing for us to focus on the dreamer and the dream image. For in projective work, as the non-dreamer, it takes time and work to feel the dream as one’s own and to come up with one’s projections. The two of us as listeners were aware of how much we were not projecting, but I think we did well in not putting our own ideas about the dream into play. It wasn’t necessary to the process.
Finally, we discussed more about how this compared to our experience of projective group work, and we all came away with feeling that it was much more focused for both the dreamer and the listeners. However, as there are plenty of groups in this area that focus on projective work (which some of us will attend from time to time), we made another date to continue and form a dream group using your guidelines, your stuff, or whatever it is to be called. We liked it. For the first try at this, I am very pleased. Assured. Thanks for being there for me and us! LR
Dialogue With a Dream Character or Object
Every part of a dream, whether an object, person or animal, is alive with our own intelligence. Each part has been created out of ourselves in some way, and depicts some area of our own total being. We can therefore talk with them. Such dialogue is of great importance and very revealing.
As I wrote in my book, Lucid Dreaming:
No computer, however amazing, can yet do what your mind does in creating a dream. It produces a living being such as a dream character that can have a conversation with you, and in doing so draw spontaneously from huge areas of your experience or memories. Behind the image lies enormous data, emotional response and created patterns of behaviour. So the main thing to remember at this level is that you are in a full surround databank of fantastic information. You can tap this information just as you would with any person, by asking questions and prodding for a response. But, even the trees and animals in your dreams are also enormous reservoirs of information, linking back perhaps infinitely with your potential and experience.
To do this, imagine yourself as one of the characters, animals or objects in your dream. It may help at first to have two chairs – one empty and one you are sitting in. The character or object of your dream is in the empty chair. When you are ready to be that character move from your chair, sit in the empty chair and speak as that character. You really need to let that character speak without any editing. So in the case of your dream, if it is a person you cannot see who is a hidden person, you could say, “I don’t really want to be known, because I like to hide my activity of getting you to feel like you might find out my real motives.”
A quick way of understanding your dream is to realise that the images in our dreams are just emotions, thoughts, fears. traumas, ideas and feeling projecting out of you and appearing as images, people or scenes outside you on the screen of your mind. If you draw back the imagews of your dream to make them a part and become them in your imagination, you might then discover what they represent about you. This is so simple that many people fail to try it, and instead try ‘thinking’ about their dream’. I have found that many people feel sqeemish abouit doing this – but your dreams do it all the time.
If it is difficult to get rid of the image, then take the image into you again – after all it was projected out of you, so taking it back into you by imaging you are it introduces you to whatever caused it. Imagine yourself becoming the image. For more information about doing this see Being the Person or Thing
So after you have imagined yourself as the person, care ot thing and felt what was the feeling underneath it, ask yourself, “When have I felt this before – even years ago? What is the feeling about and what part does it play in my life?”
That is only an example so let yourself speak freely.
Be playful and curious in doing this. Question the character, and when you move to that role, let whatever your feelings are as that character motivate what you say and do. Exploring your dream in this way unfolds a great deal of information that would otherwise remain unconscious. It also enables you to make real changes in unconscious attitudes or habits, as you are literally dialoguing with areas of character patterning or programming, and can change them.
Example: When I spoke as the new born baby of my dream I really felt as if this was me, newly born. I had had a difficult birth and my reaction was that I wanted nothing to do with life. I wanted to stay curled up like an egg, not getting involved in the exterior world.
The adult observing me could see how this aspect of my inner life had led me to be withdrawn from social activity all my life, so I explained this to the baby me, saying – I need you to be ready to meet the world. You are a part of me and if you continue to withdraw I lack the enthusiasm to get involved with other people.
Back as the baby I felt totally vulnerable and didn’t want to take any risks – No I don’t want to come out of the egg.
As the adult again I said – Look, if you remain curled up this is more of a gamble than actually getting out and taking risks in life. Just lying there anything can get you. I had watched a documentary of baby turtles hurry to the sea, and some of them got eaten by seagulls.
The view of the seagulls really really got to me as the baby. I could see that simply lying there was more dangerous than being still. I felt a change in me and a readiness to begin the journey of meeting life outside the womb.
This change really made a difference to my everyday activities. A lifelong habit of being introverted gradually dropped away. Trevor P.
Obviously it is important to use this a few times to really feel confident in it. Also do not feel as if you have to be guarded or careful about saying what is important or ‘true’. None of that matters because only what really connects with you is of any use, the rest you can let go of. In the example of the new born baby, it was what was really felt in the role, and what made a difference that was important.
Compensation Theory of Dreaming
Jung, Hadfield and several other dream researchers believe the dream process is linked with homeostasis or self-regulation – the sort of self-regulation indicated in the observations of MacKenzie, means that the process underlying dream production helps keep psychological balance, just as homeostasis keeps body functions balanced by producing perspiration when hot, shivering when cold, and the almost miraculous minutiae of internal changes. Despite self-regulation or homeostasis being an obvious and fundamental process in the body, in nature and the cosmos as a whole, it still appears difficult for many people investigating the mind to accept a similar function psychologically. See: biological dream theory;computers and dreams; self-regulation dreams and fantasy; movements during sleep; science sleep and dreams; sleep walking; LifeStream; People’s Experience of LifeStream; Opening to Life
All our lives we try to achieve a balance of the contradictory opposites within us, and whether in our egos we succeed or fail, every function claimed by the ego is balanced by its opposite in the subconscious. Only in the fusion of infancy, or of sexual orgasm, or in religious ecstasy do we escape the psychic wound of division.
Put bluntly, dreams are said to compensate for conscious attitudes and personality traits. So the coldly intellectual man would have dreams expressive of feelings and the irrational as part of a compensatory process. The ascetic might dream of sensuous pleasures, and the lonely unloved child dream of affection and comfort. But this is only the most basic aspect of compensation and is demonstrated in the example below.
Somewhere within the total personality, however, there appears to be a continuing integrative force; though an individual may be overwhelmed by their life experience, some part of one’s mind still seems to observe, evaluate, comment, and even attempt to integrate this otherwise hidden material with the knowledge of conscious life. This may disappear for brief periods, when the fears or pain occurs, but for most of the time it is clearly at work. No one knows what type of ‘thinking’ this may be. It appears to be different both from ‘reality thinking’ and ‘autistic thinking,’ from the patterns of conscious thought and the imagery of fantasy a kind of bridge between two types of mental process. Lawrence Lessing, in a Fortune article on recent sleep research, has written: ‘At the same time recent evidence shows that there may well be a second, lower level of dreaming extending down even into deep sleep, consisting largely of abstract thoughts or isolated symbols, much harder to recall than the generally vivid, active imagery of rapid-eye-movement dreaming.’
Example: In his book Psychology in Service of The Soul, Leslie Weatherhead tells the story of a little girl who while on a visit to a zoo was given a coin to get a small chocolate bar from a vending machine. She eagerly asked for more coins to obtain all the bars in the machine. The mother refused. The next morning the girl said she dreamt her mother had come into her bedroom and thrown a lot of chocolate bars under her bed.
Jung’s view of compensation was far more inclusive however. He quotes, as an example the dream of an elderly general he met while sitting opposite him on a train journey. The general told Jung that he had dreamt he was on parade with younger officers while being inspected by the commander in chief. On reaching the general the commander asked him to define beauty. This surprised the general as he expected to be asked technical questions regarding his service. He was embarrassed and could not give a clear answer. The commander in chief then asked a young major the same question and received a clearer answer. The general experienced feelings of failure and his grief woke him. Jung’s questioning led the general to realise that the young major who successfully answered the query about beauty actually looked just like himself when he was that age and a major. Further questioning led to the information that at that age the general had been interested in art, but the pressure of work and the rigidity of the military life had eroded the interest. Jung goes on to suggest that the dream in his late life was helping to compensate for the one sided development necessitated by his army career. The dream in fact reminded the general of this neglected side of himself.
This concept of wholeness, linked with the Self, which such compensatory dreams connect with is best seen in the collection of many years dreams by an individual undertaking their own personal journey to self acceptance and integration. Through an overview of dreams gained in this way, the two aspects of compensation become much more clearly drawn. The dream work, aimed at meeting the neglected or hurt parts of oneself, opens the way to more pronounced compensation. A man who was investigating a feeling of lack in regard to his marriage, gives the following account.
Example: As I was exploring my feeling I suddenly began to change direction and realised that from the very earliest period of my life I had certain filters in place that influenced incoming sensory information. This had come about because I noticed how critical I was of our next-door – upstairs – neighbours, and in examining it saw that I had filters to search all information for danger. This burst open in intense feelings and awareness of being a ‘weak chick’. A powerful internal struggle and something like an ‘oh God no!’ feeling accompanied it. I then experienced what it was like to be a premature baby and so weak. Being born two months prematurely had thrown my infant self into a high state of anxious survival where everything was felt as a potential danger. So my filters were examining everything for danger. Everything that moved or made a noise was a potential threat to my existence.
At first with laughter, then with pain I saw that this had made me suspicious of my own mother. I had not fitted the ‘norm’ in terms of size, strength or behaviour, so not only had I lived with a ‘danger alert’ process going all the time, but also with the realisation I was not up to scratch. Instead of the full term child who is more adjusted to the environment I had emerged still in a condition adjusted to the womb. My psychological state was also, I felt, quite different, a sort of experience of the death world, the world before birth and after death.
Society, I felt, has a sort of labelling or measuring system. It has emerged out of biological criteria of survival and fitness, and is largely unconscious. People haven’t even acknowledged they are acting under such drives. ‘My genes are best, and everybody else’s are abnormal. But only the best of mine are going to get through’. Out of this I sensed that mothers who have children who are not ‘the best’ suffer a great internal struggle about their child. Part of them cries out, ‘That is no child of mine!’
So the people who are not seen as ‘fit’ are not given social rewards, starting with such rewards as recognition and warmth from ones own parents, and escalating from there into recognition and rewards from social groups and organisations. I personally felt as if I were not seen as fit for several reasons. My premature birth led me to be slightly less robust, and also my mixed cultural background during a time of war made me less fit. I didn’t have the right label attached. Christy D.
As can be seen, Christy feels himself much less capable and accepted by his mother than someone who has had a normal birth. He feels his premature birth left him always paces behind those born full term. He sums this up by saying:
Example: Due to constantly searching for something I had lost too soon – the security of my mother’s womb – due to feeling I never bonded with my mother, I had felt agonised most of my life that I couldn’t be an ordinary husband emotionally and sexually. I pushed and pushed to see if I could grow to this ordinariness and finally felt that I had arrived, only to find that I was too late. Not only had my wife entered the menopause and lost interest in a sexual relationship, but also my children had grown up and I had lost the huge satisfaction of being with them as youngsters. So here I am in my late fifties without a sexual relationship and without the loving contact of youngsters.
The gaps in Christy’s life are obvious, and the urge or need to compensate is also plain to see. In fact Christy has an experience that he describes as follows:
Example: I realised that because I had always felt inadequate in a certain degree, I had used religion as a means of compensation. Suddenly I saw the need for hero figures to use for compensatory purposes for individuals and groups. The person may not be able to live out some aspect of their life. They may not get a sexual partner; they may not get recognition in their work; perhaps people treat them as of no account. For some people an actual physical disability stops them from living out their life fully. The hero/ine figure is then used as an image that has several functions.
For instance nuns in a convent will not live out their ability to get married or have a child. The figure of Christ is used as a compensatory symbol for this in that they marry Christ and their passion is through meditation on his being. In this way people use a hero/ine figure to compensate for what is missing in their own life. They can live their unlived soul through the passion of Christ for instance.
The figure such as Christ represents our own wholeness and complete potential. To compensate for our own unlived areas we look to this figure and have a taste of what we are not expressing outwardly through identifying with the hero/ine. Meditations on the figure might produce great feelings of love, pain, wonder, and recognition – in fact whatever is missing in everyday relationships. The Christian festivals appear to be a way of living out via the image of Christ the passions of life that we might not meet in our everyday life. The birth, the struggle, the love, the death, can all be partaken of. We can share the passionate experience of living in this way, even though in our own actual life we might not be able to live such a passionate and eventful existence. And I suppose television does this for many people today.
At first I had a strong feeling this sort of compensation was used by people who are inadequate in some way, a path for the weak, and a path that I had taken myself. This suggested by inference that I was less capable of living a full life than most. I had a sneering feeling about how people use this as a crutch, but then realised I was judging once more. ‘I need a kick in the arse. I’ve got an ability to see, but I put all these judgements on things.’
As I looked at the situation more fully though I saw that in fact nobody lives a complete life. No one is completely whole, expressing every aspect of their potential. So in fact we all relate in some way to the Christ or other such figures who represents, or in some way ARE the total potential of human existence; a mighty example of what human life can achieve.
Now I came face to face with Christ. I felt knocked over emotionally by it. It was an experience of meeting the most amazing creature or being one could imagine. I stood in front of a god, something that totally transcended human existence. Gods are often depicted as having some great power of destruction or creativity. They might be like a human being magnified many times, with loves and hates, huge powers, throwing lightning bolts and so on. My experience didn’t show Christ as anything like this. The transcendence was in the manner of Christ’s consciousness. Here was a being with no real power in a worldly sense. This being hadn’t created the world and couldn’t influence world history through power.
The consciousness, the being of Christ, existed by a form of love so magnificent I could barely look upon it. If love is the right word, this love penetrated every living thing and absorbed their most intimate life experience. The Christ took in every aspect of existence without any judgement whatsoever. This was its life and sustenance. So one could say this wondrous creature was a sort of parasite living off the energy of life forms. But this is only a part of what I experienced. Through total acceptance it took in all. It took every tiny memory of each individual. But in return, if we can share its immense passion it offers us its own life that compared with our own is eternal.
I experienced that not only does one inherit the gift of eternal life through identification with Christ, but also we share the awareness of all life forms. Through this we participate in the life and passion of all beings present and past. As I met this I was on my knees as it were because I couldn’t help loving this wondrous being. I couldn’t help feeling my own smallness. I wanted to lose myself in this being and be washed through by its radiance and hugeness. To be in its presence was the most amazing thing. If you can imagine standing before a cosmic being that had arrived from some other galaxy, and was millions of years old, perhaps ageless, had no physical form except our own teeming lives, radiated love so much that you were engulfed in it, and simply by being in its presence shared its magnificent awareness, this might give some idea. Christy D.
Christy acknowledges his own need for compensation due to feelings of inadequacy. But he goes beyond this to see that each of us are in some measure incomplete and compensation in its largest sense is about finding awareness of the wholeness underlying our own life.
The description of compensation above is an example of something functional. To be able to survive crushing life experience is a real achievement, not an imagined one, and is therefore functional. Using an image to evoke hope and motivation doesn’t make it less of an achievement. The process of compensation also links with patterns of love and strength actually lived by others. They are then patterns remaining in the collective experience of humanity and can be accessed. When we touch these powerful racial memories we may clothe them in the image of our cultural hero or saviour.
To be clear about this, the power that is found is a release of our own potential emerging from our core self. So in this sense the compenstaory image is a graphic presentation of our own innate potential. This emerges from our unconscious clothed in whatever imagery or ideas we can accept or allow, as do dreams. It can also be evoked by using such images in a compensatory way.
See: – LifeStream; biological dream theory; self-regulation dreams and fantasy; movements during sleep; People’s Experience of LifeStream; Introduction to Dreams
Carrying the dream forward
Imagine yourself in the dream and continue it as a fantasy or daydream. Consider what it is that troubles you or is not what you want in your dream. Now take time to think how you would alter it and how to have an ending that would satisfy you. Not, in your imagination enter your dream and alter the dream in any way that satisfies. Experiment with it, play with it, until you find a fuller sense of self expression. It is very important to note whether any anger or hostility is in the dream but not fully expressed. If so, let yourself imagine a full expression of the anger. It may be that as this is practised more anger is openly expressed in subsequent dreams. This is healthy, allowing such feelings to be vented and redirected into satisfying ways, individually and socially. In doing this do not ignore any feelings of resistance, pleasure or anxiety.
Satisfaction occurs only as we learn to acknowledge and integrate resistances and anxieties into what we express. This is a very important step. It gradually changes those of our habits which trap us in lack of satisfaction, poor creativity or inability to resolve problems.
These are very important steps. They gradually change those of our habits that trap us in lack of satisfaction, poor creativity or inability to resolve problems.
Example: When my husband died, for quite a few times I had this funny dream. I was walking along a field and saw a lot of sheep guiding me, and I followed them. Suddenly they disappeared into a cave. I went in the cave and a row of mummies were there. One was wearing a medallion on a chain round its neck. The dream recurred quite often. One day Tony came to me and I told him the dream. He asked me to sit in a chair and relax, which I did. Then he said for me to go to the cave, and in my relaxed state I went and walked to the mummy with the medallion. Then he said take off the bandage from the top. As I unwound it the face of my husband was uncovered. I screamed and screamed and came out of the relaxation. Tony then said now let him go. I have never had that dream since. Betty E.
Bio-feedback
Observing internal changes is not new to the twentieth century. Practitioners of Eastern and Christian meditation techniques have been using it for centuries. They observed changes in respiration, heartbeat, and states of consciousness, and therefore had an immediate personal feedback concerning what influence their meditation or breath-control was having. They could thereby reinforce or modify it.
Using electronic equipment to give feedback allowed external observers to be sure of what changes were being produced in the body and mind of the subject. It also enables people who have not spent years in meditation practices and the development of self observational techniques to make changes in their mood and body much more quickly because of the feedback given. In essence this allows the subject to gradually gain a greater degree of voluntary control over their usually involuntary internal processes such as temperature, heartbeat and mental states. In recent years instruments and techniques have been developed that allow epileptics to reduce attacks. That means you are no longer a victim of your own unconscious responses. See Victim.
The equipment allows the subject to focus on a particular internal response, such as heartbeat or brain patterns. Using various techniques such as imagery or relaxation, the subject can be aware, through a tone, or a signal on a screen, how well they are reducing tension, slowing heartbeat, or whatever they are aiming to do. When the signal shows they are succeeding this results in a positive feedback that enhances their performance by pointing out what approach is working. Therefore bio-feedback devices are training devices that can help people learn skills connected with mental and physical control.
This modern approach to bio-feedback has its roots in the 1940’s, but it did not gain recognition until nearly twenty years later. Neal E. Miller and Leo DiCara discovered that by using a means of electrical stimulation to the pleasure centre in the brain of laboratory rats, the rats could be trained to do extraordinary feats like decrease their heart rate at will – dilate the blood vessels of one ear more than the opposite ear, or control the rate of urine formed in their kidneys. Miller was regarded at the time as one of the world’s leading authorities on animal learning abilities from his 40 years of work in the field.
Miller and DiCara concluded that because people are smarter than rats, and already have developed voluntary control over some functions, they should be able to learn such skills more easily. His reasoning was that through such techniques humans might be able to control blood pressure, even out irregular heartbeat, release spastic colon, deal with tension, without the use of drugs.
Miller and DiCara’s work was not replicated by others. But unfortunately tests with humans started before this had a negative effect on further research. At the National Institute on Ageing in Baltimore USA, Bernard Engel and Theodore Weiss had found in the late 60’s that people who suffered from epilepsy, when linked to a machine which provided visual and auditory signals were able to control the symptoms which usually led to an epileptic fit. In this way they managed to reduce the number of epileptic attacks they suffered.
Joe Kamiya of the University of Chicago worked to provide another landmark. Using subjects who had no background of mental training, Kamiya monitored their brain activity with an EEG machine, and had the subjects guess whether they were producing the alpha waves indicating relaxation. If the subject guessed correctly, Kamiya would tell them. This led to a rapid increase in the ability of the subject to produce alpha waves at will. Instead of his verbal feedback, Kamiya later built the machine to produce a tone when alpha rhythm occurred. Subjects then quickly learned that a relaxed and empty mind would produce the tone, and attempting to think about a problem would shut the tone off.
Kamiya’s experiments were the first to show how humans can learn to control internal physical and mental states. It was therefore hoped that the altered state of mind and body which produces alpha rhythms could be clearly defined. However, further experiments showed that alpha could arise in other situations than those of quiescent rest. So there has been no clear definition.
The main use of bio-feedback is in helping subjects change behaviour patterns which have a physiological basis. Of course this influences the mind and emotions through the body-mind unity. See: the slow breath; example in Buddhism and dreams; dream yoga; yoga and dreams.
In connection with dreams, the act of dreaming can itself be seen as a form of bio-feedback. Even the most modern of dream theories suggest that although dreams arise from a chaotic aspect of brain functioning during sleep, the content of dreams is still directed by factors of body, memories and personal idiosyncrasies. Other investigators such as Vasily Kasatkin have found evidence for dreams directly depicting physiological processes. Dreams can therefore be thought of as having the possibility of giving direct feedback on what is occurring in ones body and deeper levels of consciousness. When they do this they are a means of bio-feedback. But I see dreams originate from our core self – see See: the two powers; body dreams; Kasatkin, Vasily.
The vast majority of dreams however, when investigated are seen to be giving very full feedback on the structure and processes of ones identity, along with ones mental and emotional processes. Particularly they display the functioning of the self-regulatory processes active in the psyche. By working with a dream and its imagery, one gains some degree of ability to enter into the self-regulatory process and aid its functioning. For instance if one gains from a dream the insight that ones drive for love is constantly thwarted by fear of being abandoned, there is the possibility of working with that fear and altering ones relationship with it. It is from this type of action that we can be sure dreams offer a useful form of bio-feedback. (See the examples in such features as active imagination and compensation theory. See the features on what we need to remember about dreaming; self-regulation and fantasy, compensation theory, and biological dream theory.)
Considering the state of modern electronics in giving feedback on what the body and brain are doing, and what state ones ‘identity’ or sense of self might be in, dreams are by far the most subtle of feedback methods if one learns how to use them. The range of areas dreams comment on is extraordinary. But, perhaps because of the confused and injured state dreams portray as being the condition of most people’s psyche, the vast majority of dreams are about the history of hurt and fears we carry from childhood and undealt with trauma in adult life. See: processing dreams.
Birth Dreams and ones Natal Experience
Few people who have not re-experienced it for themselves, can believe, or comprehend, the enormous influence ones birth has upon personal development and adult behaviour and feelings. Many images in dreams link directly to the influences/memories still alive within us relating to our birth. Being in a tight place and struggling to escape, being under water without breathing, being strangled, crawling through a tunnel, coming out of a pool of water, difficulty in breathing – may all relate to birth experiences. See: active imagination.
The experience of being in the womb and of being born lie at the very foundation of all we learn and accomplish in the further years of our growth. The way we react to that earliest of life dramas defines the way we react to later situations. I am not saying such reactions emerge from a self-aware centre in the baby – far from it, but like any other mammal or living creature, we as a baby can learn conditioned reflexes to given situations. We can and do make a sort of ‘life decision’ about things, a decision in the form of a massive feeling response.
So, if for instance the emergence into life outside the womb is difficult and without any compensation of loving contact and welcome, we might very well have a deep feeling of withdrawal, of not wanting to be ‘here’ in the external world. In later life this will be experienced as difficulty in wanting to be involved in everyday life or other people.
The psychoanalyst Nandor Fodor has written extensively about the subject of birth dreams, and gives the example of a woman who was born with the umbilical cord wrapped around her neck, and in adult life frequently dreamt of being strangled. Also an example is quoted of a person who received a head injury during birth, and in adult life frequently dreamt of being scalped.
Such stories are of course not definite evidence for the influence of birth experience in later life. But I believe it is something that is very important to consider in any attempt to understand ones adult behaviour or tendencies. I myself was born two months premature, at a time when there was no intensive care in hospitals for such babies. My recovered memories of that experience, gained from working with dreams, are intense and have convinced me that enormous personal difficulties regarding relationship with people and with meeting opportunity in life, have their roots in my premature birth. My memories revealed to me that being born so early left me feeling physically and psychologically inadequate to relate to and deal with independent life. My digestive system was immature, as were my breathing organs. My vulnerability caused my mother anxiety, leading to a lack of bonding between us. In my condition I needed months of being held close to her body and bathed in feelings of confidence and care. Instead of that I felt deeply anxious and alone. My lack of psychological readiness to be in the world also meant that I had an inner feeling of not being as capable as most of my peers. The constant desire to be back in the womb remained into adult life. I didn’t know that my interest in meditation and the unconscious was in fact a desire to find the ‘heaven’ of life in the womb again. This fixation of delving deeper into my inner life also caused a lack of understanding of motives that led other people to grasp opportunity in external life. In fact external life didn’t mean much at all to me. The disruption this caused in achievement and in feeling a part of everyday social interaction has been enormous. Now, seeing the extraordinarily premature babies who are kept alive, I cannot help but feel pity for what they will face as adults.
Whatever it is we may have lost during our birth, or whatever gained in the way of painful or disruptive decisions and conditioned reflexes, our dreams try to lead us back to the Garden of Eden that was our life in the womb. They try to recreate the scene of the expulsion from Eden, so we can understand and perhaps grow beyond the afflictions gained at that time. To lead us back to this recovery of our lost selfhood or wholeness, our dreams represent our story in symbols or in a sort of personal mythology. As I have explained in the feature active imagination, finding ones way through the imagery back to direct meeting with oneself as the baby, needs certain skills to be learnt and practised. Without these skills, or the help of someone who can introduce us to the skills, we may become lost in the shifting world or imagery and imagination, where resistances to meeting our pain play with us in a shadow world of truths disguised in dream landscapes and imagery.
Van de Castle quotes the description of Jane English, a physicist who writes about her dreams and how they helped her uncover the influence of her caesarean birth on her life – (her book is Different Doorway: Adventures of a Caesarean Birth.) Jane’s dreams were not direct expressions of a birth situation, but held within the symbols the feelings and sense of being overwhelmed that when met and allowed more fully into consciousness, led to the direct insights into her birth.
There appear to be several reason why dreams do not directly represent such early experiences and experience resistances. One is that they have never been thought about, or been a part of the refined imagery and concepts which arise as we learn language. Another is that they are usually intense body and feelings experiences, and to truly remember or represent them, needs us to actually feel emotions and physical sensation at that intensity again – something few adults are willing to do. Such memories are not neatly separated off from our personality and labelled ‘birth memories’. They usually arise as intense emotional reactions which we fully identify with and do not necessarily see as having to do with anything more than present experience. Many a relationship has foundered because the powerful emotional response in a marriage has not been seen as relevant to birth rather than to a problem in the marriage.
A report of a man experiencing the trauma of premature birth
The man was born prematurely in the 1930’s, before great efforts were made to care for such babies.
so this premature baby was thrown aside after its umbilical cord was cut and the baby was not breathing. This led to the infant meeting death, but fortunately his grandmother took hold of his body and bathed it in hit and cold water and his breathing started.
“I am so alone. Even when someone loves me I can’t feel it. I want to change. I don’t want to keep hurting. My wife feels like she is feeling like she isn’t there at an emotional level. But that is the feeling world I have lived in – who is there for me? I was part of something and I lost it. I was part of something that was good, and I lost it. I was a part of a woman and I lost her. I was rejected. Now I face this struggle just to exist, just to breath, just to be. This feeling of life being a terrible struggle just to keep going has pervaded me all my life. I’ve got to struggle to exist just to keep alive. Got to struggle just to keep alive! GOT TO STRUGGLE TO EXIST – JUST TO KEEP ALIVE! GOT TO STRUGGLE BECAUSE THERE’S NOTHING THERE. I WANT SOMETHING TO HOLD ONTO. I’VE GOT TO STRUGGLE JUST TO KEEP ALIVE.
I cry like a baby. The question burns in me – Why is life like this? I cry again. Then I realise that at first when I was born I was too small and undeveloped even to be able to cry properly, so I couldn’t let out my misery. It is such a relief to cry now and be understood, to have known what I felt at that terrible time.
I am aware of my connection with my stream of life having been broken – the umbilical cord. What I realise as the adult watching this, is that because of its proximity to the genitals, there is an unconscious connection made between the genitals and the connection I seek to sustain my life. So even as a baby I am reaching for that connection with my genitals. I want to be fed. I attempt to reconnect through my genitals, but the pain of the separation is so acute even when I do try in adulthood through sex, the pain of the separation turns me back. This is the story of the Garden of Eden. I was in the garden and was cast out. Now when I attempt to return, an angel with a burning sword turns me back. Not only was it painful every time I attempted reconnection/sex, but I had the unconscious expectation to be fed, to be nourished. Instead of that every time I had sex I felt cheated, deceived and betrayed. I was not fed, but deeply sucked dry of what small nourishment I had managed to build up. I wasn’t fed, I was fed upon by a predator. Each sexual act was a betrayal, a predation, and a torturous pain. Yet I had to find my way to the garden again, because there lay the secret of my genesis and myself. So, I would return, to be wounded once more. It is even painful to look back on those years of misery now. Why is life so painful?”
When you experiences a dream which may relate to your birth, one of the most helpful tool’s to use in exploring the deeper levels of the dream associations is fantasy or active imagination. Skill in using fantasy can help you create an environment in which the spontaneous processes of the psyche are set free, enough at least to move beyond the boundaries of common experience and present the strange, awful, wonderful world of babyhood. See Processing Dreams – Opening to Life
In doing this certain basic psycho-physical facts are worth remembering.
Firstly the self regulatory process underlying the fact that your body and mind are still functioning without your conscious effort, holds in it the continuous move to heal whatever hurts you experienced. It does this by pushing those experiences toward your conscious awareness in any way it can. The depressed feelings, psychosomatic body pains, irrational reaction we have to some situations, and of course the strange and sometimes frightening dreams we experience, are all ways this process attempts to make conscious what was hidden.
Secondly, the difficulties we need to deal with are all lined up just beneath conscious awareness, like a queue behind a closed door waiting to come through.
Thirdly, the reason things do not surface, become known and resolved is because we resist them. These resistances are obvious and need to be meet for healing to take place. Dreamers wake with terror from a nightmare for instance and desire nothing more than to blot it out from their feelings. The nightmare is an attempt to make conscious the intense feelings from a trauma, but we resist this because we have not learned the ability to witness such feelings and personal emotions without fear. Another resistance is the automatic withdrawal from pain. Just as we automatically draw our hand away from a hot surface, so we draw our awareness away from a painful memory. The methods we use are many – using redirected attention, as when we rush to entertainment, alcohol, talking with friends, nicotine, breath holding, and so on.
Such resistances are the main reason we do not find healing through dreaming, even though dreams are constantly trying to heal us. Of course another one seen in massive number of dreams is fear. Fear acts just like pain to make us avoid/resist the action of dreams.
So recognising these processes in oneself is the first step to self discovery. See: Integration – Meeting yourself – active imagination; self regulation fantasy and dreaming; Life’s Little Secrets; fundamental processes; self regulation; lifestream – A Psychotherapeutic Experience of Premature Birth
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Biological Dream Theory
In his book Dreams and Nightmares, (Pelican 1954) J. A. Hadfield puts forward what he calls a Biological Theory of Dreams. He says the function of dreams is that by reproducing difficult or unsolved life situations or experiences, the dream aids towards a solving or resolution of the problems. He gives the example of a man climbing a cliff who slips fractionally. He then may dream of actually falling and waking terrified. Subsequently the dream recurs, but in each the dreamer tries out a different behaviour, such as clasping for a branch, until he manages to act appropriately to avert the disaster. Hadfield sums up by saying dreams stand in the place of experience. They make us relive areas of anxious or difficult experience. They thus help problem solving. But they not only look back at past behaviour, they act just like thinking in considering future plans and needs.
Adrian Morrison’s findings with animal dreams, (see movements during sleep) opens the possibility that practicing and developing skills and strategies may be the function dreams performed in early animals. They may enable us to economically learn from experience, and to play with experience in untidy or irrational ways. This ‘untidiness’ enables experience to be juxtapositioned in so many ways that it enables useful new behaviour to arise from the occasional creative juxtapositioning. See: Evans, Christopher.
Hadfield also emphasises a slightly different aspect of the compensatory process in dreams than Jung, although there is great similarity. He writes in Dreams and Nightmares, ‘If a branch of a tree is cut, new shoots spring out; if you injure your hand, all the forces of the blood are mobilised until that wound is healed and you are made whole. It is a law of nature. So it is psychologically: every individual has potentialities in his nature, all of which are not merely seeking their own individual ends, but each and all of which serve the functions of the personality as a whole. Our personality as a whole, like every organism, is working towards its own fulfilment.’
He connects this even more directly with the overall self-regulatory physical processes in saying ‘There is in the psyche an automatic movement toward readjustment, towards an equilibrium, toward a restoration of the balance of our personality. This automatic adaptation of the organism is one of the main functions of the dream as indeed it is of bodily functions and of the personality as a whole. This idea need not cause us much concern for this automatic self-regulating process is a well known phenomenon in Physics and Physiology. The function of compensation which Jung has emphasised appears to be one of the means by which this automatic adaptation takes place, for the expression of repressed tendencies has the effect of getting rid of conflict in the personality. For the time being, it is true, the release may make the conflict more acute as the repressed emotions emerge, and we have violent dreams from which we wake with a start. But by this means, the balance of our personality is restored.’
The difference between Jung and Hadfield is that Hadfield is saying the dream is not merely ‘compensating’ for something the conscious personality is doing but is being purposive in pushing toward healing or growth. As with the physical process of self-regulation, which overall supports growth and stability, this psychological process in dreams appears to have much the same function. See Life’s Little Secrets and LifeStream.
One might argue that any growth arising from the self-regulatory process might come spontaneously from the integration of experience. Caron Kent, in his book The Puzzled Body, argues that in fact the internal process of adjustment presses for growth. I believe that the unexpressed potential for growth is both physical and psychological, and if it is not fulfilled, manifests as an internal sense of dissatisfaction. The body and the mind therefore drive to find a fuller measure of satisfaction as well as they can. Because the area of dreams is so plastic and formative, this is exactly the area that these often subtle and deeply unconscious urges toward growth can manifest. See: compensation theory; self-regulation and fantasy.