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Dream Sharing as a Healing Method: Tropical Roots and Contemporary Community Potential

Angel K. Morgan

Journal of Tropical Psychology / Volume 4 / January 2014 / e12 DOI: 10.1017/jtp.2014.12, Published online: 11 December 2014

Link to this article: http://journals.cambridge.org/abstract_S183899021400012X

How to cite this article: Angel K. Morgan (2014). Dream Sharing as a Healing Method: Tropical Roots and Contemporary Community Potential. Journal of Tropical Psychology, 4, e12 doi:10.1017/jtp.2014.12

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Dream Sharing as a Healing Method: Tropical Roots and Contemporary Community Potential

Angel K. Morgan The Dreambridge, Ashland, Oregon

Comparing the healing experiences reported by members of indigenous dream groups such as the Senoi of Malaysia and others to those reported by members of American grassroots dream appreciation groups, and considering the views of previous researchers who have studied these groups, it is seen that there are many aspects of dream sharing in the community that have potential healing capacities. There are critics who claim that the lack of a professional group leader will put group members at risk. But problems can be avoided with proper communication, education, and appropriate dream group leadership. The experience of healing by dream sharing in community is qualitatively unique depending on the cultural context and worldview. There are many forms of dream sharing and healing that have been reported by those who have shared dreams in various world communities. In Western societies lack of interest, fear, and safety concerns have influenced the paucity of dream sharing. Many forms of dreamwork in groups have included both healing and education as potential goals. There is room for new ideas to be implemented and built upon that could creatively help nourish those parts of the world that are suffering from social and cultural dream-impoverishment.

 Keywords: dream, healing group, tropical, indigenous, community, potential

The Oxford English Dictionary 2nd Edition, defined healing notexistintheworld.Yetbecauseweexperiencedestructive as, ‘ . . . restoration to health; recovering from sickness . . . forces that lead to pain and suffering, the need for healing mending, reparation; restoration of wholeness, well-being, persists. For example, war is an ongoing cultural dilemma safety, or prosperity; spiritual restoration, salvation’ (n.d.). we are exposed to either directly ourselves, or indirectly in As we travel through life, we experience physical, spiritual, the media: psychological, and cultural wounding that can range from In the twenty-first century we must consider the possi- obvious to subtle in nature. The need for healing has histor- bility that the most frightening peril is the one we are in ically made itself known to individuals in dreams (Duran, the process of forging. Wars in Afghanistan and Iraq have 2006; Krippner, Bogzaran, & de Carvalho, 2002;Vande reminded us that we are perpetrators of violence against Castle, 1994). In particular parts of the world, under par- others, as well as being the victims of terrorist brutality. ticular circumstances, people have gathered in groups to (Bourke, 2005,p.x) share dreams with the intention to heal individuals, and the Duran (2006), an Italian and Apache-Pueblo psycholo- community as a whole, to restore balance, feelings of safety, gist who wrote, ‘Much of the clinical work that I have done health, and well-being. for 2 decades is an alchemical amalgamation of Western Coming from a particularly Western point of view and theory and Traditional Aboriginal theory and practice’ (p. indirectly acknowledging the powerful influence of Freud’s 1), stated his belief concerning the collective wounding in (1900) theories, Bourke (2005)wroteinFear: A Cultural His- American society: tory, ‘ . . . the defenceless child, the nightmare sufferer and the phobic individual have all been central to psychological and psychiatric understandings of emotions, particularly in ADDRESS FOR CORRESPONDENCE: Angel K. Morgan, the early decades of the twentieth century’ (p. xi). Clearly, www.thedreambridge.com. Email: [email protected] there would be no need for healing if so much suffering did or [email protected].

1 Angel K. Morgan

In essence, we have all internalized much of the personal creative, competitive, and challenging times in my young and collective wounding of our culture. Our culture has artistic career. In contrast, I felt more safety and support been affected by a long history of violence against other than competition between myself and other members in cultures, which continues to the present. The wounding the dream group. One of the results of group dreamwork that is sustained by the collective culture has an impact for me was that I became more empowered, resilient, and on the psyches of the individuals in the society. The fact supportive to others in the tumultuous artistic community that the soul has been eradicated from our healing circle is I was studying and working in. indicative of a collective wounding process that has never been grieved or healed (p. 20) The respect and empowerment I internalized from work- ing in this dream group allowed me to restore feelings of There are many forms of healing in the world. Dream emotional, physical, and spiritual balance, health and well- sharing in community is only one of them, and it may not being, that had been constantly tested by the competitive work for everyone, especially if they do not feel safe in a environment I was working in, and which made itself known context where personal issues are discussed. It is important to me in my dreams. Colleagues of mine in theatre and film to identify however, that the potential for powerful healing studies relied upon my emotional health and steadiness, onmanydifferentlevelsofbody,soul,andspiritdoesexistin which is rare in that field, and in that way, social healing varying capacities within dream sharing groups worldwide. occurred. Although mysterious to many at the time, my No matter how diverse the cultural contexts are of dream dream group experience at that young age opened doors for sharing communities, it is a format that severely contrasts conversations with other artists about dreams, and made any cultural context based on fear. Bourke (2005)wrote, peopleIknewfeelsafearoundme.InthatwayIwasableto give back to my community, and contribute some cultural A spectre is haunting humanity: the spectre of fear. Death healing to a traditionally competitive, dramatic, and often stares unblinkingly at us. Danger dallies in everyday en- emotionally wounding environment. virons. Sometimes a scary person or menacing object can For the past two decades, I have facilitated dream groups be identified: the flames searing patterns on the ceiling, and dream circles, interviewed members of dream groups thehydrogenbomb,theterrorist.Moreoften,anxiety intheUnitedStatesofwhichIamnotamember,andwit- overwhelms us from some source ‘within’: there is an ir- nessed first-hand the multi-level healing power of dream rational panic about venturing outside, a dread of failure, a premonition of doom. There often seems no limit to the sharing in many different communities whether I have been threats. (p. 1) a participating member, a guest mentor, or a phenomeno- logical researcher (Morgan, 2008, 2009, 2010). Although I How we react to fearful situations in life is unique to indi- have read as much scholarly work related to dreams and viduals, and impacted by the cultures we live in (Feinstein & dream sharing in community as I could find, I am writing Krippner, 2006). How we heal from fear in dreams, or not, primarily from my own experience with this topic, admit- is also unique to each individual’s dream education which ting and embracing my own subjectivity (Giorgi, 2009), and may or may not be lacking in one’s family and/or society. relating my perspective to the global conversation started by Atage4,myfirstdreammentorwasmyfatherwhohad so many previous writers. been inspired by the work of Kilton Stewart. He taught me Comparing healing experiences within indigenous to confront my fears and transform my fears using Stew- dream groups to those within grassroots dream appreci- art’s (1954, 1969) Senoi Dream Theory. Later, at the age of ation groups in the United States, and considering the views 15, I was mentored by Edwardo Duran, an Apache-Pueblo of previous researchers that have reported on these groups, shaman, who gave me tools to work with my dreams from it is easy to see that there are many aspects of dream sharing another perspective of the life-world. When I was 19 years in community that are potentially healing for people. There old, I became a regular member of a dream group led by are a few potential problems as well, that can be avoided with my next mentor, Clara Stewart Flagg, who was the widow proper communication, education, and appropriate dream of Kilton Stewart. Stewart, as many dream enthusiasts are group leadership. aware, was the person responsible for introducing Senoi Dream theory to grassroots dreamworking communities in the United States after his life-changing experience with Dream Sharing in Cultural Context the Senoi Temiar tribe in the 1930s (Stewart, 1954, 1969). It is very important to acknowledge that the experience Clara’s group had been meeting regularly for 15 years before of healing by dream sharing in community is qualitatively Ijoinedthem. unique depending on the cultural context and worldview. At the time, I was a Theater and Film major, and also a Krippner (2009) wrote, ‘A culture is a particular group’s student of Visual Arts and World Arts and Cultures at the shared way of life’ and, ‘such practices as healing, teaching, University of California, Los Angeles. I felt my commitment and dreaming are an important component for many cul- to a disciplined focus in the arts was supported from the tures, both past and present’ (p. 35). There are reasons why inside out when I attended that particular dream group such important practices as healing, teaching, and dream- and participated in their dream community. Those were ing have been neglected, even if they are not satisfactory

2 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method reasons according to those of us who – knowingly or not Duran and Duran (1995), of Apache-Pueblo, and Seminole – suffer from their absence. For example, many people will heritages. admit that in the world today, healing as in healthcare, and teaching as in education, are important components, even . . . the native temporal approach to the world is different if they are lacking. Dream sharing, in Western societies, has from that of Western people. Western thought concep- not fit into what we call healthcare or education, although tualizes history in a linear temporal sequence, whereas many forms of dreamwork in groups have included power- most Native American thinking conceptualizes history in a special fashion. Temporal thinking means that time is ful healing and educational outcomes. thought of as having a beginning and end; spatial think- Although this is changing, one of the reasons dream ing views events as a function of space or where the event sharing in Western culture is not as commonly accepted as actually took place. (p. 14) itcouldbe,rootsbacktoaveryspecificbrandoffear.During medieval times, in much of Europe, one could be literally Duran and Duran stated, ‘Thus the Native American tortured or executed for talking about dreams. worldview is one in which the individual is a part of all As Van de Castle (1994) described it: creation, living life as one system and not in separate units that are objectively relating with each other’ (p. 15). Al- though worldview is not consistent from culture to culture, . . . dreams provided a bountiful hunting ground for in- quisitors seeking evidence of Lucifer’s cloven hoofprints the practice of dream sharing is something many indigenous . . . a suspect was in grave trouble if it was determined cultures from all over the world have in common, from one that he or she had dreams ‘significant of future events,’ time or another, depending on the spiritual and political containing ‘obscene’ imagery, ‘full of cruelty,’ or display- landscape of that era. To share dreams one needs to feel safe ing ‘impiety.’ Since sexual and aggressive imagery have to do so (Duran, 2006:Taylor,1992:Ullman,2006). One apparently always been prominent in dreams, and since troubling habit anthropologists, dream psychologists, and precognitive dreams are not that rare, there was a strong other researchers have fallen into, is placing certain cultures probability that any individual reporting a dream would into some stereotypical time period of the past, partially be found guilty under these ‘devil-detecting’ guidelines. due to ‘pre-literacy’ even when these cultures are practicing (pp. 83–84) many traditional ways in the present-day. Tedlock (1991) wrote, ‘The use of typological time, which fictively places Due to the fact that common medieval punishment some people in an earlier time frame than ourselves, func- for revealing such dreams ranged from torture to burn- tionsasadistancingdevice’(p.1).Tedlocknotedthatone ing at the stake, ‘It is understandable that people would of the natural remedies for this distancing tendency in re- not want to risk such disastrous consequences by talking search, is to personally move toward the dream practices of about their dreams and would fervently hope they would the culture about which a researcher wants to learn. not recall even the slightest trace of a dream’ (p. 84). This problem still exists today for many people, though per- Today, fieldworkers are participating within native con- haps unconsciously. As Van de Castle (1994)stated,‘The texts and learning not only the local cultural use of mistrust of dreams has remained fairly persistent in many dream experiences, but also paying attention to their own dreams. This latter practice has helped them to become western Christian denominations, particularly Catholicism’ aware of their unconscious responses to the people and (p. 85). culture they are attempting to understand and describe. Many people may feel afraid to discuss their dreams (p. 11) whether or not they are aware that their feelings have their source in a piece of history much larger than themselves Although the changing ways of time have noticeably had (Duran, 2006). Although no one I know is being tortured an impact on many indigenous cultures, to truthfully un- or burned at the stake for sharing powerful dreams, this par- derstand these realities, it is important to understand the ticular collective memory could still be a factor preventing cultural worldview to make a proper relationship with them some people, whether Catholic or not, from feeling comfort- (Duran, 2006). Tedlock (2005) stated, ‘ . . . in order to un- able to share their dreams with others. This is an example of derstand what a person’s dreams reveal about his or her cultural trauma that needs healing (Duran, 2006), and one personality it is necessary to learn the language of dreaming more reason there is potential for healing through dream within that individual’s culture’ (p. 2482). Therefore one sharing in communities. What a relief it could be for those cultural group may have dream sharing practices that are who feel connected to this past cultural trauma for whatever healing for them, but that might actually be detrimental to reason, to share powerful inner experiences, and have them members of another culture (Krippner, 2009). validated rather than attacked. Research that is insensitive to cultural context is not a Dream sharing in community has happened for healing healing form of dream sharing. Duran (2006), of Apache- purposes all over the world, within various cultural contexts Pueblo descent, has worked with Native American people that embrace varying worldviews. A good starting-place during his entire career, and has taken issue with the way for the Westerner to consider this reality is the insights of most research has been done in these communities.

JOURNAL OF TROPICAL PSYCHOLOGY 3 Angel K. Morgan

Researchers go into communities equipped with Statistics Dream sharing has been instrumental in Tedlock’s per- 101 through 505 and use this hammer on everything in sonal healing (1991); she wrote, ‘In 1976 when my husband, sight. Not only that, but after they have hammered the Dennis Tedlock, and I traveled to highland Guatemala to psyches of the community with irrelevant instruments, undertake a year of fieldwork with Quiche-Mayans, we also they fly off to crunch their data and to publish their work found ourselves, early in our stay, consulting a diviner about in journals that most of the communities don’t even know our own disturbing dreams’ (p. 7). She described, ‘During exist. This type of research has been categorized by some this four and a half months of formal training, timed ac- community members as ‘helicopter research.’ Just as a he- licopter touches down, takes off vertically, and disappears cording to the Mayan calendar, we were expected to narrate as if no one had ever been there, the researchers come and all of our dreams in order for him to interpret them’ (p. 9). go, with few positive effects for the research ‘subjects.’ (p. The result of trusting, opening, and deepening of her dream 113) experiences within this specific culture was very meaningful for Tedlock, who explained, ‘After our initiation we were Tedlock (2005) also wrote about the problems that re- consulted as dream interpreters by Mayan people and we sult when researchers have not immersed themselves in a have continued to pay attention to our dreams’ (p. 11). culture compassionately, or opened themselves personally Another researcher who has earned the trust and respect to the experience of a particular culture enough to under- of his research participants in many countries around the stand it before claiming to. For example, regarding Charles world is Krippner (2009). Similar to Tedlock, Krippner has Seligman’s (1923) cross-cultural Freudian research Tedlock personally immersed himself in the traditional ceremonies commented: of many cultures while he has conducted his research. His His store metaphor points to the objectifying notion of findings (e.g. Krippner, 2009)haveinformedusthatdream dream symbolism as a simple trait that might be measured sharing is an active part of daily life for some cultures. or weighed by colonial officials. It ignores the importance of communicative context both within these cultures and The Guarani Indians in the south-east part of Brazil also in the negotiation of reality between colonial administra- have a venerable dream tradition. The tribal legends hold tors and indigenous peoples. (p. 2483) that in primordial times native people divided themselves into three groups, People of the Sun, People of the Moon, It is because of problems such as distancing oneself and People of Dreams. The Xavante and the Guarani are through language, linear time, and ‘Helicopter research’ members of this latter group; some communities hold (Duran, 2006, p.113) that some indigenous dream shar- Dream Circles, or morning dream-sharing sessions. Of- ing cultures may not have been completely open or even ten, a dream is told that begins to give direction to the honest with researchers about the nature of their actual daily life of the village and it is not necessarily the dream practices. However careful some people may be about shar- of a paje or shaman. Indeed, a child can have a dream that ing their dream practices with researchers, cultural context- indicates a new direction for a community. (p. 34) sensitive researchers such as Tedlock (2005)haveconcluded Krippner (2009) wrote about the dream practices of the that generally, ‘Informal dream telling upon awakening with Chilean Mapuche tribe, ‘Dreams considered to be negative members of one’s immediate family is found in all societies. (wesa peuma) are shared as soon as possible, and the in- More formal public dream sharing, although it is far less terpretation is usually communal, within the family. This common, also occurs in many places’ (p. 2483). Diversity allows dreamers to intervene in each other’s problems, within dream sharing practices has been observed globally. and may facilitate healing’ (p. 37). Although he reported, In some societies people place a high value on both the ‘Most Mapuche dream interpretation is conducted within personal and the public use of the many forms of dream- the family each morning and before important events’ (p. ing, including waking dreams, lucid dreams, visions, and 37), Krippner also described some ways in which dream re- nightmares. In other societies dreaming is regarded as ports make their way into the greater Mapuche community: insignificant and is given limited importance or even ig- ‘There are informal gatherings at which these dream re- nored. (p. 2483) ports are narrated as part of four different types of oratory: Tedlock (2005) illustrated how some indigenous people ritualized speech, improvised emotionally-toned songs, ac- have felt the level of trust and safety necessary to share their counts of heroic deeds, and narratives of folk tales’ (p. 37). relationship to dreams with Western researchers. He concluded,

Many Amerindian societies, for example, honor dream- It is apparent that the Mapuche dream legacy is a com- ing and construct personal biographies around dreams plete model of dreaming and dreamworking even when and visions. The Lakota holy man Black Elk, when he first described in Western terms. However, unlike Westerners, met his biographer John Neirhart (1932), immediately Mapuches integrate their dreams into every major facet shared his power dreams with him. Likewise in Chile, of their waking lives. For them, there is no rigid division when the Mapuche shaman Tomasa first met Lydia De- between dream life and waking life. The same can be said garrod (1990), she shared her power dreams and visions. for many Native American dream models, especially those (p. 2483) practiced before the arrival of the Europeans. (p. 38)

4 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method

Another culture that integrates dreaming into every ma- stays with the body, the blood soul (otor) can wander a jor aspect of their waking lives is the Senoi Temiar tribe little. The shadow soul (ausipis) can make longer jour- in Malaysia. Tedlock (1991) wrote, ‘ . . . Marina Roseman neys, leaving the body and blood soul far behind. In the (1986), through her active participation as a singer within morning, it returns and gives the other souls an account an all female chorus in Temiar society, learned the precise of its adventures. (p. 5) manner in which local dream sharing through song con- Australian aborigines are another example of a culture nects the musical and medical domains of knowledge and that believe they travel outside the physical body at night, to practice’ (p. 3). Moss (2009)stated, share something of benefit to the community upon return: For peoples who live close to the earth, like the Temiar, The five-hundred-plus Aboriginal tribes of Australia share dreaming is a way to communicate with the earth and all this understanding: a dream is a journey. When we dream, that shares life on it. Everything is alive. Everything will ‘the spirit goes on walkabout,’ says Nungurrayi, a wise speak to you – and speak through you – if you will pay woman of the Kukatja, a people of the Western Desert. A attention. Dreaming is not only about what goes on in the powerful dreamer, she explains, is a person who knows night; it is also about being attuned, at every turning, to how to open the tjurni, travel – in spirit – to interesting the speaking land. (p. 4) places, and bring back a ‘good story.’ (p. 8) With a similar dedication as the Senoi Temiar and the Barasch (2000)wrote, Guarani, the Mapuche have their own unique practices The incorporation of dreams into social life is common of healing through dream sharing in community. Tedlock to many cultures. Bob Randal, my Australian aboriginal (1991) described some of Degarrod’s (1990) research with friend, tells me, ‘Dreams give us direction, so we share the Mapuche: them, especially if it’s prophecy-type dreaming. But in that case, the elders will discuss it, examine whether the During her research among the Mapuche Indians of Chile, person is someone who’s shown proof of his accuracy. Say she gathered dream accounts and various interpretations this person had a true dream the last four times, maybe of these narratives from several members of two families they’ll listen to him the fifth time.’ (p. 173) who were coping with serious stress caused by witchcraft and illness (Degarrod, 1990). Through dream sharing and In some cultures, including many households in the interpreting, the afflicted members of the families were United States, it is common for loved ones and especially able to directly participate in the healing of their loved couples to share their dreams with each other. Barasch ones. (p. 4) (2000) stated, ‘My own dreams about my parents, grandpar- Some Mapuche beliefs about the nature of dream shar- ents, children, ex-wife, lovers, and close friends have been ing; being able to heal illness caused by witchcraft for exam- so striking that I no longer hesitate to phone them upon ple, would not be shared in every culture or by individuals wakening from a significant dream’ (p. 132). Considering with personal mythologies that do not allow for this possibil- the way in which some American couples relate their dreams ity (Feinstein & Krippner, 2006). ‘Degarrod hypothesized to each other, Barasch (2000) described, that these . . . were possible due to both the nature of the John and Michelle might well be said to be a dream couple. communal dream sharing and interpreting system . . . and ‘We talk about our dreams first thing in the morning, the general belief that dreams facilitate communication with before we’re fully awake, so they can’t slip back into their supernatural beings’ (Tedlock, 1991,p.4). hidey-holes.’ Their dreams lead them to ‘our little secrets Krippner, Bogzaran, and de Carvalho (2002)wrote, and passions, our dark sides, our sexual history: it’s like marriage therapy in bed.’ (p. 143) For the Mapuche, a dream can serve as a channel of com- munication between the dreamer and other people, as This example focuses on working things out from the well as the spirit world. What Westerners consider to be past, together. In contrast, Moss (2009)describedtheCane- anomalous dreams (such as those felt to be clairvoyant), los Quichuan practice of married couples, which is oriented the Mapuche see as one of many common types of dreams, more in the present moment, possibly moving more actively made possible by the dream’s capacity to link the dreamer toward the future: with other people, other time periods, and distant places. Mapuche shamans use dreams in their work, but in Ma- Among the Canelos Quichua of Ecuador, husband and puche society all dreamers are thought to have this poten- wife sleep on either side of the center of the house, and tial. (p. 107) take off on their dream travels from their respective sides. They frequently wake during the night and talk about Moss (2009) gave an example of dream sharing that is their experiences . . . It is not unusual among indigenous directly influenced by one tribe’s cultural belief that three dreamers for two or more people to find themselves, like soul parts leave the body while dreaming: the Canelos Quichua, having adventures together inside the dreamspace. (p. 6) The Chiquitano of eastern Bolivia believe a human has three souls, called the breath soul, the blood soul, and The difference in dream sharing practices of intimate the shadow soul. During dreams, while the breath soul partners between cultural contexts is evident in these

JOURNAL OF TROPICAL PSYCHOLOGY 5 Angel K. Morgan

examples. While the ‘John and Michelle’ example has a might not be as much potential for healing to occur by personality-centric flavour to it reminiscent of Freudian or working with dreams socially. Could one of the social pur- Jungian analysis, the Canelos Quichua example has a more poses of dreaming be to bring people together? Moss (2009) communal, spiritual feeling to it. However, the fact that wrote, ‘ . . . we may need help in reading dreams because, both couples share their dream experiences with each other as Artemidorus maintained, “the gods love to speak in rid- is testament to a shared healing process, which is potentially dles”, sometimes to test us and to goad us to expand our healthy for any couple regardless of cultural or personal understanding’ (p. 29). beliefs/worldview. Yet it is interesting the way sharing dreams has not always Duran (2006)wrote, been supported from a religious or political perspective. People healing and socially unifying through dream sharing In Western approaches, dreams are within the personality, was probably a threat to controlled leadership in the past. which makes it possible for an ego-centered personality to arise. In traditional ways of understanding dreams, . . . in the Middle Ages, particularly as Christianity took the personality is within the dream itself, which makes it a central role . . . Ecclesiastical authorities, ever on the difficult for the personality to become ego-oriented and alert for evil influences, bore down on the growing pop- easier to be part of the greater cosmology. (p. 41) ular interest in dreams, a trend that ultimately led to the In Duran’s view, ‘Problem’s of community addiction, Inquisition and the persecution of witches. (Ullman, 2001, sadness, abuse, and violence are manifestations of many in- p. 1547) dividuals. Through the healing of individuals, the ground- Ullman (2001) believed that it is important for West- work can be laid for the greater healing of the community’ erners to balance out polarized perspectives between the (p. 123). Duran’s approach to helping the individual centre ancient world and present day. He wrote, in a non-egoistic manner for the sake of the community is connected to the Native American worldview. Referenc- The ancients failed to develop the internal or subjective ing Black Elk (Neihardt, 1988), Duran (2006)wrote,‘Black pole of the dream by embedding the dream in their re- Elk believed that the center of the universe was everywhere ligious belief system, but, by our focus on the subjec- and that all people were at the center, with some actually tive pole, we isolated dreams from their roots in soci- realizing that they are at the center. Black Elk understood ety. Dreams contain social as well as personal referents. cosmology in a transcendental versus a historical manner’ (p. 1547) (p. 46). Duran has led many dream groups for the purpose of He continued this reflective cultural critique and said, shared healing in community, and has approached dreams ‘The concept of the superego as internalized social values from a traditional perspective with many suffering people was not an invitation to further explore the foundations of at various stages of acculturation. He wrote, society. In a way, we have been as one-sided about dreams as I tell patients that the dream or dreamtime is a living entity the ancients were’ (p. 1547). I agree with Ullman that one- and therefore requires that the patient display appropriate sidedness should be avoided, especially in the West where etiquette and manners. Patients are told that when they individuals can feel extremely alienated by the internaliza- have a dream, they should acknowledge it with a gift . . . tion of their feelings, and a lack of integration with society. tobacco, food, water, cornmeal, or some other offering At the same time, it is important to acknowledge that al- they deem appropriate. This type of intervention is purely though they are not ancient Greek societies, many cultures of Native origin. (p. 41) still exist that continue practicing ways that have also been Moss (2009) wrote, ‘The Egyptians believed that the gods termed ancient (Tedlock, 1991). Tobe fair, Ullman’s reading speak to us in dreams’ (p. 11). Since ancient times, audience was probably made up mostly of Westerners, and his critique within this cultural context was justified. The universally recognized source of divination is dreams. Spindler and Spindler (1984), a married couple from The dream interpreter is never likely to lack business . . . Stanford who researched the Menomini tribe of Wisconsin, because people know that their dreams are important, wrote, ‘The Menomini were dreamers and people of power but need help in three important ways: to figure out the . . . Their dreams told them of the future, instructed them meaning of dreams, to determine appropriate action to be about the meaning of events, gave them roles and purposes taken, and to disperse or ward off bad energies that may in life, and provided them with access to power’ (p. v). be operating during the night. (p. 29) Here we see that the Menomini were another dream society Ullman (2001) observed, ‘The Oneirocritica of Artemidorus that was researched by Westerners. The Spindlers lived near . . . is the most complete narrative account to come down to Menomini lands in a tent, almost every summer between us from the Greeks. It offers both a system of classification 1948 and 1970 before releasing their book Dreamers With and a guide to interpretation’ (p. 1547). Power in 1971. No matter what time period or geographical location we Spindler and Spindler wrote that for the Menomini, ‘No are talking about, if people always knew what their dreams dream is casually dismissed. Aside from the dreaming done meant, without having to consult with anyone else, there during the fast periods, night dreams frequently carry great

6 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method import’ (p. 49). Similar to the Guarani of Brazil and Senoi others’ images, strengthen them in turn, unite with them, Temiar of Malaysia, for the Menomini of Wisconsin, ‘Even and sometimes open up new pathways. (p. 140) songs are acquired in dreams. In fact, most significant in- Regarding some of the healing attributes of dream psy- novative behavior or important individual decision making chodrama, Scategni wrote, among native-oriented Menomini is based on a dream expe- rience and its interpretation’ (p. 49). For healing, according In fact, the unconscious, with its knack for showing up to the Spindlers, ‘One pervasive theme in Menomini tales suddenly in the group, enables the group members to and myths is that the hero is helpless without his particular focus spontaneously on entirely unexpected elements – dream-bestowed power, and that he may lose it by abuse, as happens in dreams – during the dramatic play. These neglect, or lack of constraint’ (p. 53). elements can lead participants to differing perspectives, to new openings, and often to different conceptions of One form of healing that occurs from dream sharing in reality and existence itself. (p. 141) certain communities is a result of dramatizing the dream. Although Scategni’s perspective is Italian/European, in It has been noted by healers that in many cultures drama- the United States, I have experienced what she detailed with tizations of dreams are a highly effective treatment for disoriented and alienated persons. The psychiatrist Wolf- these descriptions in every dream theatre or dream psy- gang Jilek (1982) observed that Northwest Coast shamans chodrama course I have been involved with as teacher, stu- who encouraged their clients to perform their dreaming dent, or performer. I have personally found dream drama- in public are 80 percent effective in healing, compared tization to be a powerful tool for healing in community. with the 30 percent effective rate for psychiatrists using Barasch (2000) described, ‘In Healing Dreams, we dream the private representational techniques favored by depth of each other, to each other, even for each other’ (p. 131). psychology. (Tedlock, 2005, p. 2487) This statement indicates that in order for real healing to occur out of dreamwork, we need other people; we can- The practice of dream dramatization, in my experience, not truly heal from dreaming without some involvement is powerfully healing for those involved, whether due to with community. Expressing a worldview integrating a Na- the transformation of disoriented or alienated feelings – or tive American perspective (Duran & Duran, 1995), Barasch from the joy of creativity and laughter stemming from a (2000) wrote, ‘Perhaps, in the end, there are no dreams in- group effort. Both of these phenomena have occurred in trinsically more healing than those that demonstrate that my dream drama courses, and in 2010 when I led a few our separation is an illusion; that we are part of a living web dream dramatizations with graduate students in a Saybrook that extends beyond our own skin and skull’ (p. 132). He seminar, The Exceptional Language of Dreams: What They stated, Tell Us and How (Krippner, Richards, Pritzker, & Blum, 2010). . . . the privatization of the dream remains a particularly Western practice. Dreams in many cultures – the Plains In- Some Western dream workers have independently come dians, for example – are key components in social problem to similar conclusions about the presentational power of solving, with vital public and even political implications. dreaming . . . Consequently many of them no longer in- My Cree Indian friend Sylvia . . . For her, a dream is often terpret dreams but instead focus on reenacting and re- a social occurrence, to be shared with her own extended experiencing the feelings and images of the dream as fully kinship network and sometimes with the entire tribe. (p. as possible. Others take the position that the healing power 161) of dreaming requires both experiencing, for energy, and interpretation, for meaning. (Tedlock, 2005, p. 2487) Obviously, ‘Dream-sharing customs vary from culture Within a modern European context, Scategni (2002), to culture’ (p. 163). In my documentary film, Linked: an Italian practitioner of Jungian psychology and Moreno’s The Dream-Creativity Connection, American actor-director psychodrama, wrote about what can happen when dreams Michael Goorjian says, ‘No, guys at the gym are not say- and drama merge in a group: ing, ‘I had this dream last night . . . ’ – but if that same guy hadanextremedream,itcouldbeveryimpactfulonwho Forgotten dreams and memories return enhanced by new he was’ (Morgan, 2010). If that ‘same guy’ wants to share memories or fantasies. In this way, the room where the his experience publicly in the United States, he might not group is gathered gradually takes on new meanings. It is knowwheretogowithit,forfearofbeingjudgedbyan symbolic space and space that is really being experienced under-dream-educated society. If he is lucky, that guy will at the same time. As such, the space appears enriched and find a partner, a dream group, or a therapist, to help meet transformed in the group members’ dreams. (p. 27) his desire to integrate his dream in waking life. Scategni described, Toemphasize cultural differences regarding what dreams can be shared and how, Barasch (2000)wrote, Internal images, dream projections, and dream characters cross over to become real people – the participants and The Zuni people of New Mexico have a tradition of mak- conductors – in the same way that the very presence of the ing public their ‘bad’ dreams, while ‘good’ dreams are participants makes internal images reflect and refract the sometimes withheld even from close relatives. Among the

JOURNAL OF TROPICAL PSYCHOLOGY 7 Angel K. Morgan

Quiche of Guatemala, all dreams, even small fragments, literally invaded social space, insisting on being heard and are shared immediately with family and tribe. An Aus- acknowledged. The ‘hidden and forbidden’ elements of tralian aborigine told me, ‘We have a saying, ‘Share it out the individual psyche were unequivocally expressed. (Bo- before the next sunrise.’ We tell our dreams to the group, rasch, 2000, p. 171) because different people have different gifts and might help understand it.’ It reminded me of the informal dream As far as we know, these rites no longer find expres- groups that have sprung up in Western societies over the sion due to historical circumstances. However, Krippner, past several decades – until he added an intriguing com- Bogzaran, and de Carvalho (2002)observed,‘The“dream ment: ‘We often meet each other while we’re sleeping.’ (p. festivals” of the Iroquois have their modern-day counter- 163) parts in dream groups. These groups can provide a safe environment in which to work with initiatory and other In the twenty-first century, ‘Decades of research have extraordinary dreams’ (p. 144). revealed that many tribal cultures give dreams a central Barasch (2000) described a way in which some Jewish role in their collective lives’ (p. 167). Yet another example people have shared dream experiences whether lucid or not, of dream sharing in community within a specific cultural while still dreaming. context: Rabbi Zalman Schacter-Shalomi speaks of a Jewish ritual The shamans of Siberia’s Yakut tribe conduct an evening called a ‘dream assembly.’ A group of people says a prayer ceremony using the shoulder blade of a deer, then ask par- together at a certain time of night, ‘when the Shekhi- ticipants to pay close attention to their dreams. The next nah [divine wisdom] removes her veil.’ They close their morning, dreams are recited and interpreted for guid- eyes when the evening prayer reaches the words ‘Guard ance – not only for the dreamer himself but for the other our going out and our coming in.’ Then, he says, ‘Those members of the group. (pp. 163–164) whojoinedinprayertogetherwillbejoinedtogetherina dream.’ (p. 164) Krippner and Dillard (1987) wrote about one more cul- ture that encourages dream sharing of children within the According to Krippner, Bogzaran, & De Carvalho (2002), safe family environment. This is something parents can ‘ . . . as dream group members share their dreams and obtain guide, only when they feel educated enough and informed interest and support from other group members, rapport enough about the meaning of dreams for themselves. When and acceptance are enhanced . . . “[G]roup dreams” are dream sharing is a tradition in the family and/or culture, sometimes reported that reveal conflicted issues and that this knowledge can be passed on to children. improve relationships among group members’ (p. 145). A particular projective method used within American dream Among the Northern Algonquian Indians, mothers may groups has spread internationally because it works well ask their children if they dreamed that night. This practice encourages children to pay more attention to their dreams. within many cultural contexts. In return, future dreams supposedly will favor the dreamer Montague Ullman has developed a dreamwork procedure with more accurate information and on more frequent in which members of a group respond to each report with occasions, just as a friend would supply more and better the statement, ‘If this were my dream . . . ’ The process guidance if listened to and respected. (p. 115) ensures a multiplicity of interpretations for the dreamer to consider. The procedure is used internationally; for The cultural context will determine what is taught to chil- example, a dream group forum was established in Sweden dren about dreams, ranging from ‘It’s nothing, just a dream’ in 1990. (p. 145) or an honest appreciation of the dream, to serious consider- ation of the dream’s meaning. For example, ‘In California’s The Discovery Channel’s (1994) The Power of Dreams, Diegueno and Luisano tribes, future shamans can be se- Part III: Sacred Sleep, is a documentary that covered consid- lected in childhood on the basis of their dreams’ (Krippner, erable ground regarding the healing power of dream sharing Bogzaran, & de Carvalho, 2002, p. 137). No matter what in community, inclusive of many cultural contexts. The be- the cultural context, children learn from the adults in their ginning of the film showed an Australian aboriginal culture, communities, who serve as role models. In one historical where dreamtime is part of everyday reality. Children were case of adult role modeling through social dream sharing: shown dancing in a natural setting with minimal clothing and wearing face paint, learning about Dreamtime through A spirited instance of the dream in Iroquois social dis- storytelling – that the world was created in ‘The Dreamtime’ course was the mid-winter ‘dream-guessing rite,’ a sacred long ago through story, dance, and song. game in which groups of men and women would run The film cuts away to show Kelley Bulkeley telling sto- through the village, bursting into dwellings and upend- ries about Native American dream catchers, as well as Ja- ing furnishings while posing riddles about dreams that contained a ‘soul wish.’ . . . [C]elebrants would not leave cob’s ladder dream from the Bible, to a group of chil- until the wish – whether for food, a beautiful ornament, dren at his son’s American nursery school. Bulkeley ex- or a sexual liason – had been guessed. The desire had to plained that dreams were frequently prophetic in Christian- be either enacted through ritual or bought off with an ity until they became associated with witchcraft, and that appropriate gift. Here was a ceremony whereby the dream dreams were also prophetic in Islam, which according to

8 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method

Bulkeley, led to the Q’uran’s ‘call to prayer’ five times a day, Healing Dream Groups in the United because Muhammed dreamed it. Then, as the documentary States continued, Reverend Jeremy Taylor advocated dreams as In the United States, the work of Jung has been very pop- ‘the doorway to spiritual experience for everyone,’ and psy- ular, yet methods practiced of Jungian dream analysis have chotherapist Alan Siegel was shown leading a special dream not always facilitated empowerment within individuals who group created to tend to men’s emotional experience during sought therapy (Kaplan-Williams, 1992). The power within pregnancy. In a cross-cultural moment, we were told by the Jung’s ideas is that his approaches to dreamwork were meant narrator that the belief in Australian aboriginal culture is to empower us all. Jung created what others may have never that when a baby spirit comes into the dream of the father, imagined, and his creations were meant to inspire others he or she wants to be born. Siegel said the men’s dream to do the same – to find one’s own authentic expression as group was meeting a previously unmet need for men going a creative individual (Jung & Jaffe, 1989). Other methods through the experience of pregnancy in Western culture. of dreamworking have emerged since Jung’s contributions, Jungian analyst June Singer explained archetypes, saying in response to this problem, such as Jungian-Senoi dream- that the symbol in dreams grows out of an individual’s con- work, developed and practiced by Kaplan-Williams (1985, sciousness, concerns, and cultural background. Psychologist 1992) in the 1970s at The Jungian-Senoi Dream Institute in Edwin Stronglegs Richardson explained that the ceremony Berkeley, California. of the sweat lodge prepares mind and body for dreaming Responding to people who had felt disempowered from – purifying the person to hear and respond to dreaming. Jungian analysis, Kaplan-Williams (1985) wrote regarding The film depicted his therapy session with Sergeant Ursula Jungian-Senoi dreamwork, ‘The meaning of a dream comes Roach, a Hopi Indian who had a dream reflecting her inner from the dreamer’s re-experiencing the dream and not from conflict between Hopi people’s beliefs and her call to fight what someone else may say about it’ (P.28). Referring to the in the Persian Gulf War. Richardson introduced Sergeant analyst taking on sole responsibility to interpret his or her Roach to a sweat lodge ceremony for the first time in her client’s dreams, Kaplan-Williams (1985)stated, life, which led to some cathartic and healing dreamwork on that issue. This can be a dangerous story, repeated many times with Although this session was ‘private’ between therapist and many people. In contrast, if we teach people to actualize client, Ursula Roach agreed to film her healing session and dreams, if we give others the skills to re-experience their share its benefit with those who would ever watch this film. own dreams, we will be freeing ourselves to better live our The healing power of her dream sharing may have healing own lives and not other people’s lives as well. (p. 29) benefit for others who have had similar experiences, or help He wrote, inform other therapists how they might integrate some heal- ing of cultural trauma with individuals through dreamwork Until quite recently, those interested in working with (Duran, 2006). dreams have not seen the need for a dreamwork methodol- ogy since the chief method for understanding dreams has Next, we were shown dream practices in Tibetan culture. been the interpretive one, whether the system be Freudian, Some 10-year-old boys in a monastery told their dreams to Jungian, or any other ‘this symbol means this.’ (p. 29) the abbot, who listened to the dreams as a spiritual barome- ter that depicted the condition of their souls. The nature of Nowadays, many people place authority in their psy- their dreams told the abbot what teaching they were ready to chotherapists, if that is what they choose. Others embrace comprehend. Tibetan monks train their students’ and their their own personal authority and practice dreamwork in a own dream awareness so they can be more aware in wak- variety of ways. Some choose both, and benefit from ther- ing life, and in the bardo state after death. Tenzin Wengyal apy in addition to the dream group process (Ullman, 2006). described some dreamwork he did for his late mother who A popular approach currently practiced in dream groups came to him in his dream. intheUnitedStatesisUllman’s(2006)method,whichre- The fourteenth Dalai Lama recalled a dream he had in quires a projective technique using the words, ‘if this were which he met with the fifth Dalai Lama, and said he some- my dream . . . ’ and a process leading to the dreamer always times called on traditional guardians to help him in dreams. having the final say about the meaning of her or his own He said he believes that many dreams are not as important dream. or significant as others, but that the important ones deserve It has been my experience . . . that sharing and working more attention. In Tibetan culture, lucid dreaming is a pre- in dreams in a supportive and stimulating group setting requisite for enlightenment, and thoughts are all mental is the most natural and effective method. It is as if our illusions (Wengyal, 1998). dreams require this level of socialization to bring out their Toward the end of the film, Jeremy Taylor was shown full healing potential. (Ullman, 1990, p. 127) leading a dream group for elderly women who wish to enrich Hartmann (1998)wrote, theirlives,andpreparefortheexperienceofdeath.Eleanor Brooks, an aborigine woman said, ‘We all die and go back A dream group can add a number of other people’s views to the dream.’ of our dreams. Montague Ullman, who is considered the

JOURNAL OF TROPICAL PSYCHOLOGY 9 Angel K. Morgan

‘father’ of group dreamwork, has provided a very useful Taylor (1993) is another American dream group pioneer outline for groups or other people who want to share and who has taught a projective technique that requires dream help each other understand their dreams. (p. 146) group members to explicitly take responsibility for their interpretations by consciously projecting, ‘if it were my Hartmann emphasized, ‘The dreamer’s associations and dream . . . ’ (Taylor, 1993). Taylor initially experienced shar- insights must always play the primary role, and the dreamer, ing dreams with his wife, and noticed, ‘Sharing our dreams, whetherintherapyorinagroup,mustbeallowedtodevelop particularly our dreams about the annoying, unconscious her own insights and interpretations’ (pp. 146–147). sexism we were both still heir to, seemed to help us stay Hartmann (1998)stated, actively and creatively committed to the often painful and The ‘dreamworking movement’ – learning about oneself difficult process of defining our evolving relationship’ (p. 3). through one’s dreams, usually with informational help Taylor wrote, ‘The first piece of formal group work that I from others – is very modern and yet very ancient as well. ever did was in 1969. I was part of a community organizing It is a widespread grass-roots sort of movement; there may project dedicated to overcoming racism, . . . ’ (p. 1). He had be several hundred thousand Americans participating in been fulfilling his ‘obligation toperformtwoyearsof“alter- some form of dreamworking with partners or, most com- native civilian service” as a conscientious objector to war’ monly, in groups – yet it has had to make its way against (p. 1). Following his intuition, he suggested, ‘Let’s shift our two very different sorts of powerful cultural opposition. (p. 147) attention to concentrate on telling dreams to one another – particularly those dreams that have overt racial feeling in The opposition Hartmann referred to was first, the scien- them . . . as a way of maybe getting at the deeper psycholog- tific establishment, which has historically placed low value ical roots of racism?’ (p. 3). He noticed a remarkable shift on dreams, and second, psychotherapists who believe the in the group after they took up his suggestion for a while. domain of dreams should be left to them. He wrote, Suddenly, the people in the seminar began to take notice of However, there is a revolution in progress against these one another in a new and more personal and vulnerable dominant forces. The people are on the march! As I see way. No longer were people responding primarily with it, the people have always loved dreams, and the people in preprogrammed ideas about themselves and each other. one fashion or another generally get their way. There are The change of focus to dreams suddenly had the effect of now thousands of small dream groups or dream work- awakening in us a much greater interest in one another as shops springing up with a variety of backgrounds and unique human beings. The exotic new symbolic material viewpoints, but all sharing a fascination with dreams. (p. we were sharing caused us all to slow down and make fewer 147) unquestioned assumptions about each other. By sharing our dreams, we began to inquire much more carefully Hartmann is fortunate to have been a long-time member into the deeper reasons why we each thought and felt and and past president of the International Association for the behaved as we did. (p. 4) Study of Dreams, and many of the people ‘ . . . on the march!’ Taylor (1992) said, ‘I believe that people in Western society (p. 147) were probably at this association’s dream confer- do not sufficiently value their dreams. Our dreams are more ences held annually, with dream researchers and dream en- important, more useful and interesting than we generally thusiasts. A great number of people in the United States do acknowledge’ (p. 4). However, he noted, ‘In order to work not know dream groups exist, or do not know what occurs successfully with dreams, either one to one or in a group set- in dream groups. ting, it is absolutely necessary that the people sharing their dreams feel safe’ (p. 1). Strict confidentiality can also feel What Happens in Dream Groups too restrictive according to Taylor (1992), so anonymity is Ullman’s (2006) ‘Instructions to the Dreamer’ (p. 32) were: usually agreed upon and feels safe enough for those involved The group is going to make your dream its own. They are in his dream sharing groups. He said, ‘Thousands of people going to work with it as their dream and try to do two have discovered that working with dreams in voluntary groups things. First, they are going to see what feelings they can builds community, intimacy, support, and understanding’ bring to the imagery of the dream. Then, they are going to (p. 10). see what possible meanings they can think of that would As long as his dream group participants understood, ‘It is fit the imagery. They will, in effect, try to bring out some an absolute waste of time and energy to argue with anyone of the potential metaphorical meaning that lies embedded about the meanings you see in his or her dreams’ (p. 7), in each image. Whatever feelings or meanings they come Taylor asserted, ‘This universal language of dreams unites up with are to be considered their own projections and us all, even across the barriers of age, gender, race, sexual are to be seen as such by you. (p. 32) orientation, conviction, and social/cultural background that A very important instruction given by Ullman, as well we habitually use to separate ourselves from meaningful as many other dream group leaders including Clara Stewart contact with each other’ (p. 9). Flagg was, ‘Remember that you have the freedom to accept What makes up ‘safe’ and ‘ethical’ dream group work or reject anything we come up with’ (p. 33). in the United States has been a subject of conversation and

10 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method debate. Most facilitators of dream groups have formed an ative energies and possibilities for individual dreamers, but opinion about what they feel is required of dream group cooperating in the exploration of dreams also provides a leaders and members. While Ullman (2006)advised, unique opportunity for those gifts of dream energy and in- ‘Dreamwork is not to be undertaken lightly. It requires a sight to take form and practical shape in community’ (p. 10). certain commitment, a respect for the precautions that are He said this is important because, ‘Working with dreams in necessary, and a realistic assessment of both the limits and groups helps us overcome the sense of isolation that we all the benefits that can accrue’ (p. 237), Taylor (1992)stated. feel from time to time, bringing us into more meaningful contact with one another. This renewal of community has Working with dreams in a group does require a certain an effect on the shape of society as a whole’ (p. 10). Ullman amount of courage, good humor, emotional honesty, and (2001)wrote, trust, but virtually all human beings are easily capable of the creative openness and risk required. People working in Dream sharing can and should fill an unmet social need. dream groups generally do not find the revelations of their Over two decades of group dream work have convinced own or other people’s dreams ‘too horrible’ to bear. On me that all of us have a need for a place where we can the contrary, the vast majority of people are strengthened, explore and resolve residual tensions and begin to free liberated, revitalized, and deeply supported and affirmed ourselves from the constraints they impose on our present by their experiences in dream groups. Group work with behavior. None of us grow up perfect. Dream work can dreams regularly generates ongoing relationships that be- lighten the emotional load we carry from our past and come sources of deep emotional and psychological sup- lead to a greater degree of freedom in our relationships port of tremendous benefit to all involved. (p. 130) with others. (p. 4) Taylor’s opinion regarding virtually all people being ca- There are common benefits of group dream work, and pable of dream group work has certainly been influenced by it is often felt directly by the community. Yet in the United his own experiences. One memorable instance he recalled States, there has also been a great deal of diversity regarding was, ‘Several years ago, I ran a “drop in” dream group inside thestyle,intention,andmembersofeachgroupformed. San Quentin prison. We met every Wednesday night, except Kaplan-Williams (2001) wrote, ‘ . . . as some have said, if when the whole prison was “locked down” in response to you go to a Freudian you have Freudian dreams and if you riots, murders, and attempted escapes’ (p. 140). It was a very go to a Jungian you have Jungian dreams and if you go to a risky situation for Taylor, who remembered, Lucidian you have lucid dreams’ (p. 2). Hillman (1990) summarized the grassroots dream move- As we worked, I made the point over and over again ment in the United States: that when the aha of recognition comes in working with a dream, it means not only that some of the dream’s Dream groups range in size from three or four people message is ‘getting through’ to consciousness, but also to upward of fifteen or twenty. Sometimes they form on that the dreamer is changing inside at that moment, as the basis of a particular shared core of experience, what- the psychological and emotional energies get reorganized ever similarities and differences might characterize their and smoothed out in the work with the dream. (p. 149) members in other ways. There are artists’ dream groups and women’s dream groups, for example, and not long He recalled, ‘A great deal of grief and pain was re- ago the Dream Network Journal advertised a dream group experienced that night as the dreams and the boyhood for ‘12-Step People,’ meaning those involved in recovery stories came out. Eventually, the guard himself shared a programs modeled after Alcoholics Anonymous. (p. 16) dream . . . ’ (p. 149). This unpredictable healing experience for both prisoners and guard led Taylor to assert, ‘Exploring Duran (2006) has led dream groups for many Native the multiple meanings of dreams in the company of others American people who have had issues with the spirit of in a nonauthoritarian setting regularly leads to a positive alcohol.Hewrote, transformation of thought, feeling, and behavior’ (p. 152). Dream groups have been one of the most profound treat- It should not go unmentioned that the success in this situa- ment experiences that I have had and continue to have tion was due in good part to Taylor’s own temperament and in my work. Patients appreciate getting in touch with an intentions. aspect of their lives that is vibrant and ongoing. They are surprised that no one has asked them about their dreams All leadership, in the final analysis, is effective to the pre- in the past and are extremely grateful to have this tool that cise extent that the leader is able to set and sustain pos- can assist them in their life. (p. 7) itive and productive tone. The facilitator’s ability to set and maintain such a tone grows directly out of his/her Although the practice of dream sharing may be new to intellectual and communication abilities, knowledge, life them, Duran said, ‘By the time one dream has been deci- experience, and emotional maturity. (p. 161) phered, tremendous energy has been created in the group and there are many dreamers who come forth’ (p. 77). Healing Benefits Hillman (1990) told of, ‘Jenny Dodd’s warm account of Expanding a dream group’s healing benefits even further, the “mothers’ dream group” she organized in her suburban Taylor (1992) observed, ‘The dream not only embodies cre- community. Originally seven women, they had grown to

JOURNAL OF TROPICAL PSYCHOLOGY 11 Angel K. Morgan

nine and after four years still managed to meet weekly’ (p. (p. 3). Kaplan-Williams (1985)recognizedthisvaluewhen 16). She said, he wrote, ‘Dream session is an experience of beauty and of numinous and meaningful powers at work in people’s lives. Grassroots dream-appreciation groups . . . hold that Even many religious services may not give the introverted dreamers themselves can appreciate the significance of their dreams without having to rely on the interpretive spiritual experiences which a full dream session can evoke’ guidance of the experts. By thus widening the social frame- (p. 246). Ullman (2006) expressed a similar sentiment. work within which we make dreams important, dream If spiritual implies a sense of communion that links each groups play a vital role in helping to raise our cultural of us to each other and to the larger order that prevails in appraisal of the dream. (p. 19) the universe, then this is precisely what surfaces in dream Kaplan-Williams (2001) gave an example of the way in work. It kindles a kind of deinstitutionalized spirituality, a quality that is largely lacking in the world . . . Institution- which a dreamer working in one of his dream groups ex- alized religions have not yet succeeded in nurturing this panded her experience of the dream world, which affected sense of brotherhood on a broad enough scale to prevent the way others in the group perceived her. the fragmentation of humankind. (p. 245) . . . an older lady in the dream group complained that she In addition to ‘deinstitutionalized spirituality’ and a only had ordinary dreams compared to some of the other sense of brotherhood, Ullman recognized the intergener- members of the group. She would dream repeatedly of a ational healing potential of dream groups. He wrote, simple farm with a fence around it and in that fenced in area would be a cow. Certainly she could not be classified The visions of the young and old come out in complimen- as a great dreamer. But I did suggest one thing to her. If tary ways in dream work. Each moves into the future from she wanted to dream of mythic creatures she should read a different perspective—the young with energy, openness, a book about dragons before bedtime. She replied that she and anxious concern, the old struggling to untangle the would do just that and bring the results in the following various strands of the past. Each needs a little of what week. Well, in fact she came to the group beaming, for the other brings to the work. Also, dream work exposes she now had her first mythic or archetypal dream. She intergenerational issues in a way that is helpful to both dreamed of the same simple farm with its fence around (p. 203). the pasture. But this time instead of there being a cow in Ullman (1999) said, ‘he or she has to go wherever that thereshenowhadadragonfencedin!(p.2) truth leads regardless of how painful it may be. That qual- Hillman (1990) noted that dream sharing is beneficial to ity of honesty is what makes for the healing potential of individuals, and the human science community as well. She dreamwork’ (p. 99). wrote, . . . the dream sharing group, structured to ensure safety Dream groups can also help us in the scientific task of and help at the same time, is the most natural and effective learning more about the phenomenology of conscious- way to make room for the full metaphorical power of ness. Regular work with dreams has a tendency to increase the dream image in waking life. In short the goal is to one’s sophistication as a dreamer, bringing about a wider ‘socialize’ the dream. The result is a felt response, often experience of the full range of consciousness possible dur- a deeply felt one . . . It has more in common with an ing sleep. (p. 19) aesthetic experience that a cognitive response. (p. 102) In a Los Angeles Times article, Rourke (2000)covered Feeling better is a symptom of healing. Ullman (2006) a story about a local women’s dream group. She wrote, knew that members of a dream group do not need to disclose ‘Kaplan considers her dream circle part of a spiritual routine more personal information than they feel comfortable with, and compares each gathering, which can last more than two and yet the healing still happens. He commented, hours, to an extended prayer’ (p. 2). Rourke stated, The more I pursue dream work, the more impressed I Members say that peeling back the layers of such dreams am with how much help a group can be to a dreamer has led to startling results. One quit psychotherapy after without knowing the relevant personal emotional context. her second dream circle meeting, one changed careers I think that deeper and more subtle influences are at work, from TV costumer to masseuse, one fell in love at age 56 influences that elicit what might be called the healing and married for the first time, one returned to school and potential of the group. (p. 41) is studying to be a cantor. (p. 2) The healing power of working in a dream group is mys- She said, ‘most women in the group might call the dream terious, yet some dreamworkers in the United States have circle a part of their spiritual practice, but they don’t relate explored this mysterious dynamic between internal healing it to a particular religion’ (p. 3). Rourke quoted Jeanne and relationship to the group in a given community. Ullman Dancs Arthur, who ‘ . . . joined the circle 10 years ago’. (2006)wrote, She stayed because she found a safe, non-judgmental atmo- The informational and emotional range of dream imagery sphere. ‘I’ve learned to appreciate the tremendous wisdom,’ is greater than our unaided waking resources have access she says, ‘that comes of people working together in love’ to. The dreamer is the only one who can test the limits of

12 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method

the range, but it is a task that requires emotional and in- In Ullman’s method, timing is a very important factor. formational support from others. Only the dreamer can While the group is in the process of projecting with the venture into this unknown territory, but the contribu- dream, Ullman (2006) wrote, ‘What should be checked . . . tions from the group serve to make it more accessible. is any impulse on the part of the dreamer to begin giving (p. 200). her associations’ (p. 39). If the dreamer begins to share associations, it can give information to the rest of the group Problems That Arise too soon, taking them away from accessing information Although dream groups in the Unites States have proven to from their own and/or the collective unconscious (Stanley have healing attributes, problems can always arise. Gendlin Krippner, personal communication, January 2007). (1986) spoke to one of the more obvious problems: One problem Taylor (1992) noticed in the world of North American dream groups, is that ‘people of ‘like minds’ (for The interpretation comes inside the dreamer or not at which read ‘similar patterns of repression, denial, and self- all. Some people think they can make up their minds as to deception’) can sometimes join together in a group and end what your dream means. It isn’t too safe to tell your dream to people like that. They go away thinking they know a lot up colluding to avoid and suppress the more challenging and about you. But there are many conflicting theories about problematic messages in one another’s dreams’ (p. 133). dreams. No one of them is right all the time . . . Similarly, There are other problems that can arise in dream groups you cannot decide about someone else’s dream. (p. 24) if the group is made open to the public. Kaplan-Williams (2001) wrote of his experience with a very specific dream Gendlin (1986) asserted, ‘When someone tells a dream group: in my class, I don’t permit others to put their ideas on it. If they insist, I become rude and talk right at them until they I have also had extensive experience with psychotic teenagers in the former glory days of St. George Homes, stop talking. I protect the dreamer’s inward felt sense’ (p. Inc. in Berkeley, California. There also strong inter- 24). Although Gendlin’s intentions might have been noble, ventions through the dream state into the unconscious this is an unfair, awkward approach that is preventable with seemed to be a contributing factor in real shifts out of some ground rules given to the group beforehand. It is better psychosis into healing. But of course with the mentally to educate everyone, rather than alienate those who are not ill you have to often put a lot of energy into evoking the sharing a dream of their own. The projective techniques of unconscious in the right way. (p. 6) Taylor (1992)andUllman(2006)helpverymuchwiththis Kaplan-Williams had a very specific training that made issue. him feel qualified to work with this group of psychotic Covering more problematic territory, Ullman (1990) teenagers, yet many people who lead dream groups do not wrote, have these qualifications. What is a leader to do if some- At least two serious problems can be anticipated. There is one joins the dream group but is not able to handle the the danger that dreamwork may be pursued in a cultlike dreamwork? Some basic precautions are important because fashion, with one or another approach that promises more sometimes, unexpected issues such as these can arise in than it can produce being sold to the public . . . Then there dream groups, especially if the group is not limited to an al- are those who may be swept up in the dream movement ready established community, there has not been a screening who need more than dreamwork alone can give them. process, and it is publicly advertised. Taylor (19920wrote, These people are in need of therapy, but have not or do not wish to face up to that need and seek a compromise On rare occasions, a person may show up at a dream solution through dreamwork. (p. 123) group meeting with psychotic or prepsychotic tendencies. In such a circumstance, dream group members should be He cautioned, ‘To maintain the dreamer’s control, cer- prepared to offer friendly and firm support to the troubled tain constraints on the group are necessary . . . the group person in finding appropriate ongoing help. In a group must respect the privacy of the dreamer at all times . . . the open to all comers, the organizers should have a list of questioning is never intrusive . . . it never goes beyond areas mental health professionals available for referrals. (pp. opened up by the dreamer’ (pp. 127–128). In his later work, 130–131) Ullman (2006)added: I could not agree more. I have not found any detailed accounts of situations such as this, although I did once Certain problems that arise . . . There is a tendency for observe a very unfortunate situation in a dream group that group members to forget to talk about the dream in the was open to all comers. I was invited to attend, as a colleague first person . . . people will look at the dreamer and offer and mentor of the group leader. One of the members decided their remarks directly to him. Even though they may be using the first person, their intent is obviously to get some- to tell a very disturbing dream that was difficult for the thing across to the dreamer. They are trespassing into the group to project onto. I myself, a seasoned dream group free space around the dreamer . . . The group should un- leader, could not wrap my mind around this one to the derstand that no one in the group takes issue with anyone point that I could not imagine the dream was an actual else’s projections. (pp. 38–39) dream. Something, my intuition told me, was off-base.

JOURNAL OF TROPICAL PSYCHOLOGY 13 Angel K. Morgan

Finally, after we all painfully attempted to project onto that does not reveal social, historical, or meaningful char- the dream, the ‘dreamer’ admitted to us that the disturbing acteristics’ (p. 75). This qualitative method is broader than events he relayed to us had actually happened in ‘waking quantitative empirical methods, because it includes the de- life.’ He said he had not remembered any dreams from his scription and structural analysis of experiences that often sleep lately, irrationally blamed the dream group leader for transcend what can be physically measured, such as dreams, that, and stated righteously that he considered waking life to the creative process, and experiences of community. be ‘a dream.’ No matter how he tried to spin it to sound like In these phenomenological studies: Influence and Inspi- an advanced spiritual perspective, the group felt palpably ration Between Dreams and Art Forms in Art Students Living betrayed, even violated by his deception. He had attempted in Community (Morgan, 2008), Influence and Inspiration Be- to use the group for his own clever ‘therapy’ – and lost the tween Dreams and Creativity in Members of Dream Groups trust of his comrades as a result. He clearly needed more (Morgan, 2009), Effects of the Link Between Dreams and Cre- attention and therapeutic care than was fair or possible to ativity in the Work of Professional Creative Artists (Morgan, receive from this particular dream group. 2009), Investigating Experienced Links Between Dreams and Unfortunately, the group’s leader had not been prepared Creativity in the Work of Professional Creative Artists (Mor- to direct the member to a list of local therapists. The group gan, 2010), and Investigating Experienced Links Between leader asked the member not to return to the group for his Dreams and Creativity in the Work of Professional Creative selfish behavior, but did not feel comfortable, or perhaps Artists (Morgan, 2011), I have found great insight and bene- qualified, to direct him to a therapist. In my opinion, dream fit from interviewing a total of 26 individuals aged 16 to 86, groupleadersshouldbepreparedtodirectpeoplewhotake using an adaptation of Giorgi’s method on the former three advantage of others and need therapy beyond what a dream studies, and Giorgi’s complete method on the latter two. Se- group can offer to a list of therapists – and understand that lect footage from the first three of these studies was included it is fine, even ethical to do so. in my documentary film, Linked: The Dream-Creativity Con- In my work with Dreambridge (Morgan, 2008)Ihave nection. Excerpted clips from this film are available to view adopted the International Association for the Study of Dreams on the channel www.YouTube.com/thedreambridge. code of ethics as the ‘Dreambridge Code of Ethics.’ I have givencopiesofthiscodeofethicstoparticipantsofmy Vision dream groups on the first day, because it clearly states, If dream education and social dream circling is a needed, ‘dream groups outside a clinical setting are not a substitu- and perhaps necessary piece to help support the survival of tion for psychotherapy, or any other professional treatment, our species (Ullman, 2001) due to its ability to empower and should not be used as such’ (IASD, 1997). This code individuals with sympathy, understanding, self-esteem, and of ethics also honours and embraces the fact that there is a sense of community, then we all need to cultivate more of a diverse range of approaches to dreamwork, and an en- it. All of the risks involved with dream sharing in groups are tire world of differing cultural perspectives, all of which are worth it for the benefits outweigh the risks. Ullman (2006) valid. wrote, The commonality that results from dream sharing makes My Research on Dream Sharing people feel better. In the words of a younger colleague Duran and Duran’s (1995) point of view is that ‘To assume of mine (Deborah Hillman), perhaps we are put on this that phenomena from another worldview can be adequately earth to heal each other. Dream work moves us toward a explained from a totally foreign worldview is the essence more compassionate view of others. It is difficult to dislike of psychological and philosophical imperialism’ (p. 25). I anyone who shares a dream and honestly works at it. (p. 201) would extend that statement to say that each person has a unique worldview coloured by their heritage, cultural back- It was Ullman’s contention that ‘A place can and should ground, and experiences (Feinstein & Krippner, 2006), and be found for the contribution that dream work can make therefore as a researcher, I am interested in honouring each to emotional well-being’ (p. 241). Because I believe strongly person’s subjective descriptions as the ultimate source of the in the importance of providing a physical space for dream phenomena they experienced (Merleau-Ponty, 1962). group work/play and providing an interdisciplinary facil- In my research so far, I have used Giorgi’s (1985, 2009) ity with the purpose of bridging dreamwork into creative descriptive phenomenological psychological method to ex- physical manifestations of the waking world to be shared in plore [the link between dreams and creativity] and the links community, I designed a prototype model for a Dreambridge within that link, for individuals in different communities Dream-Arts Community Center (Morgan, 2008). in the United States. Giorgi (1985) stated, ‘Our procedure It is my hope to see this vision materialize in the not- stays closer to the actual experience and hesitates to gener- too-distant future, because in my experience, when peo- alize in terms of abstraction or formalization’ (p. 74). He ple come together to bridge group dreamwork and create also concluded, ‘ . . . there can be no description of human something artistic, musical, literary, dramatic, useful, or in- phenomena that lasts at least a relatively brief span of time terdisciplinary – and share it with each other in community

14 JOURNAL OF TROPICAL PSYCHOLOGY Dream sharing as a healing method gatherings, it is incredibly healing, even beyond the heal- Jilek, W. G. (1982). Indian healing: Shamanic ceremonialism ing that occurs from the group dream sharing itself. Many in the Pacific Northwest today. Surrey, British Columbia: cultures have discovered this already. Hancock House. I would like to see the Dreambridge vision, which has Jung, C. G., & Jaffe, A. (1989). Memories, dreams, reflections evolved from its roots in tropical Malaysian and other in- (R. Winston, & C. Winston, Trans.). New York: Vintage digenous cultures, go on to heal, strengthen, and deepen Books. (Original work published 1961). communities in all parts of the world that are socially dream Kaplan-Williams, S. (1985). The Jungian-Senoi dreamwork impoverished. manual: A step-by-step introduction to working with dreams. Berkeley: Journey Press. Kaplan-Williams, S. (1992). Dreamworking: A comprehen- sive guide to working with dreams. 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