Dreams: Fifty Years and Counting

I have been following my dreams since I was a child. Jung says that a single dream may give the dreamer a lot of information; however, a series of dreams over time will show where the dreamer needs to do additional work, where and how the dreamer's life may be headed, and how the dreamer is dealing with this knowledge that comes from a realm of wisdom that is both numinous and mysterious. In my life, spirit has become a profound partner by pointing me in directions that were not conscious to me. I have had a wonderful opportunity to work with a fellow dream worker for the past ten years. We use active imagination and amplification until the meaning of the dream becomes clearer. Often our dreams produce parallel images, feelings, and actions, which to my eye confirms the deeper psychic connection we all have with one another. I have used images to capture the impact of the dreams on my psyche, and poetry to confirm and augment the deeper level of wisdom that unfolds in our dreams. Dream interpretation can only encourage dreamers to allow themselves to become comfortable with working with their dream material, but does not necessarily show them the final answers.     

The Necklace of Numbers

The necklace of numbers is a symbol that came in one of my dreams at the end of 2006, at the time when I was about to leave France, my native country, and come to the United States. As I was going through the process of becoming an American citizen, I felt compelled to reconnect to my French roots. The result was this personal account which tells the most important dreams that led me to this country. It is also a tale of a mid-life transformation, a tale of an immigrant viewed from inside, and a tale of individuation by following the path of love.     

Replies to commentators on <Emphasis Type="Italic">A Virtue Epistemology</Emphasis> (Oxford University Press, 2007)

Paul Boghossian discusses critically my account of intuition as a source of epistemic status. Stewart Cohen takes up my views on skepticism, on dreams, and on epistemic competence and competences and their relation to human knowledge. Hilary Kornblith focuses on my animal/reflective distinction, and, along with Cohen, on my comparison between how dreams might mislead us and how other bad epistemic contexts can do so. In this paper I offer replies to my three critics.

Reply to Commentaries

In reply to my discussants, I take up their questions on the subjects of foolishness, the analyst's dreams, and the unnamed patient. My responses to them bring me back to my own father to ask questions that had not been asked yet about my mother's release; back to the return of my patient after years of absence, and the additional history I learned then; and back to Lacan's seminar and my Lacanian analytic training to question that approach to the treatment of madness.     

SCEPTICISM AND THE IMAGINATION MODEL OF DREAMING

As a solution to dream scepticism, Ernest Sosa has argued that when we dream, we do not believe the contents of our dreams, but rather imagine them. Thus dreams do not cause false beliefs; so my beliefs cannot be false as a result of being caused by dreams. I argue that even assuming that Sosa is correct about the nature of dream experience, belief in wakefulness on these grounds is epistemically irresponsible. The proper upshot of the imagination model is to recharacterize the way we think about dream scepticism: the sceptical threat is not that we have false beliefs. So even though dreams do not involve false beliefs, they still pose a sceptical threat, which I elaborate.     

A Psychotherapist Retires

Abstract

This article reflects on a year of my personal experience as I prepared to retire from my psychotherapy practice of 40 years. While aware that this might be a poignant experience for bothmyself and my clients, my own surprising emotions and dreams demanded that I pay attention to myself. By acknowledging my feelings I was able to direct sensitive attention to the clients' feelings of loss and sadness. Finding the balance between the sadness that filled the therapy room and my own enthusiasm for what awaited me outside that room, was not a simple task     

The traumatic element in the typical dream of feeling embarrassed at being naked

Material is presented from three cases, where analysis of repetitive dreams of feeling embarrassment at being partially or totally naked was an important feature of the treatment. The indifference by the other people in the dream to the dreamer's nakedness was initially linked to perceived transference slights at the hands of the analyst, and later to repeated episodes of actually being treated indifferently at the hands of the parents. This indifference was related to latency or adolescent attempts by the patients to gain love or attention from the parents by exhibitionistic means. The stereotypical presentation of the manifest content of these dreams is seen as evidence for their underlying traumatic roots. Such dreams are likened to the typical examination dreams described by Freud, which have also been noted by others to have traumatic roots. This finding is consistent with my own work with certain repetitive manifest dream configurations and with Freud's (1920) reevaluation of his theory of dreams in Beyond the Pleasure Principle, wherein he noted that dreams of patients suffering from traumatic neurosis often manifestly repeated the traumatic situation in an attempt to master it retrospectively.     

Who is my Jung? A personal and symbolic history

Identifying the reality of Jung in my life requires first of all a historical examination. How Jung first came into my life through my reading a book by P.W.Martin, Experiment in Depth, stands as a metaphor for the conscious unravelling of psychological development. His further appearance in a sequence of dreams demonstrated the significance of both the instinctual and the numinous in Jung's life and in my personal individuation. Finally, through a consideration of light and shadow, particularly in two photographs of Jung, a conclusion is reached that individuation requires an integration of shadow in the personality, in order to achieve wholeness, not perfection.     

Reply to Commentaries

Each discussant approached my paper on embedded levels of illusion from a different perspective, representing schools as diverse as those derived from Jung and Bion. It is interesting that, although my paper was not primarily about dreams or how to interpret them, but rather about the way in which multiple levels of illusion may open a potential space in treatment, each discussant centered his comments around a dream that I had reported in one of my cases. In this reply, I compare the discussants' approaches to the dream with mine. I also wonder whether the dream itself represents an embedded level of illusion within my paper. If so, it may function as a transitional space in which we may entertain different viewpoints around not only the nature of dream work, but also around questions including the nature of the mind and the therapeutic process.     

WHY I BELIEVE IN AN EXTERNAL WORLD

Abstract: I claim in this article that if my experience is such that it seems to me that there is an external object before me, then I have reason to believe that there is an external object before me. The sceptic argues that since my having the experience is compatible both with there being and with there not being an external object before me, I have no reason to believe that the former possibility obtains and not the latter. I respond that the sceptic has ignored a relevant difference between the two possibilities: I can make sense of the former possibility but not of the latter. I examine two broad categories of sceptical possibilities (dreams and hallucinations), explain why I cannot make sense of them, and explain why my inability to make sense of them gives me reason to believe they do not obtain.     

Aqua vitae,aqua permanens: dreaming,drowning, swimming and surfing in analysis

In response to the question ‘Who is My Jung?’, this paper describes the profound personal impact of Jung's creative / artistic approach to the unconscious, beginning with my discovery of The Red Book at the age of twelve. Echoing the flow of my own dream‐life, I trace the course of two analyses through the alchemical process of solutio, which began with numinous dreams of tidal waves and plunged us into inter‐ and intra‐psychic analytic relationships that evoked vestigial memories of our first aquatic world in utero.     

The Introversion of War

This article brings personal experiences, dreams, synchronicity, archetypal amplifications, and Jungian theory to bear on issues surrounding the election of Donald Trump as President of the United States and explores some ways in which the unconscious psyche encourages reflection in the context of political projections. The introversion of war—a phrase borrowed from Jungian analyst Barbara Hannah—is placed in the context of Jung's theory of individuation as the means by which the death and rebirth of collective values, and hence the creative transformation of society, take place. Standing between my deceased father, whose values mirrored those of Donald Trump, and my 11- and 14-year-old sons, whose values are already quite different, I describe the phenomenology of how psyche seeks to create new values through experiences of death and rebirth.     

A Shamanic Journey under the Wildebeest Skin

Journeys taken in both the outer world as well as the inner world can become experiences of initiation. These adventures speak to us, and when we later decipher their meaning, they give our life purpose, value, and direction. By focusing on the compelling images and symbols that appear repeatedly over one's lifetime, the thread of one's myth can be revealed.

Inspired by an animal scar that appeared on my body, I traveled to Africa and embarked on two safaris. I returned home to process the meaning of my African pilgrimages by way of an inner safari wherein I reflected on the images and insights that came to me during and after these two outer journeys. In this article I include the dynamics of my totem animal (the wildebeest, a herd animal), and what was born out of my dialogues with them in active imaginations when I lay under a wildebeest skin. I came to realize that what I was participating in was a shamanic initiation process. My soul and “bush soul” seemed to have merged together and were lodged in the wildebeest as a symbol for their existence in my life. The integration of animal symbolism, dreams, and active imaginations can lead to an unanticipated renewal. Reflecting psychologically on my travels, I became increasingly aware that these inner and outer peregrinations were essential ingredients in my individuation process. This whole venture evolved into a shamanic endeavor and resulted in a psychological and spiritual rebirth.     

The Idiot's Dreams: Rêverie in Child Psychotherapy

When exploring the frontier of the "border" cases, that is treating severely damaged patients, either by organic pathologies or by severe physical traumas or even by catastrophic emotional events, the classical technique is often forsaken to pioneer new trails, and we may utilize intersubjective actions. Some of these actions may occur very directly and suddenly, only later revealing their meaning in the après coup; others, on the contrary, may be the result of a not always easy or painless choice; in either case, these actions can have a great therapeutic meaning. I ventured to follow one such trail, together with the child I am going to speak of in this paper: the little "idiot" (as he used to name himself). He was suffering from an extremely severe phonologic disorder, which allowed him to utter only inarticulate noises; yet, a rich and deep internal world peeped out in the sessions, a world imprisoned but not completely annihilated by mutism. For many months, I have been trying to lend my voice to this world, by agreeing to narrate "my own" dreams within the play that was taking place in the sessions: in other words, I have tried to make use of my rêverie and capacity of identification in order to express the awful anxieties connected with the child's impossibility to communicate and to be understood: that is, with his huge loneliness. This work of "translation" did not take place with interpretation dresses, but as a repeated narration of dreams and nightmares, apparently mine yet, actually, deeply belonging to him. In this way a first step has been taken towards the raise of trust and hope of being understood, an indispensable requirement for him to finally get-after many years of work-to express himself and to make himself understood.     

Unconscious Experience: Relational Perspectives

In this paper I review key principles of contemporary Kleinian technique and relate them to their source in the theories of Klein and Bion. I note that the analyst's subjectivity is undertheorized in this approach. I then present a detailed account of my use of technique in work with a patient who was lacking in affect and found it difficult to engage in the process. I describe how she evoked a flat response in me initially and how we worked together to form an engagement. Her vivid dreams are given as examples of shifts in her state.     

Rebirth,Community and Communal Karma in Shan Communities in Northwestern Thailand

In the Shan community of Thongmakhsan, northwestern Thailand, where I have done most of my ethnographic research, children are often identified as so-and-so who was reborn. These identifications are based on appearance, personal proclivities, and dreams around the time the child was born. I begin with the account of Ay Phit and his rebirth since it is this story which piqued my interest in rebirth. I then provide some background information on Shan in Maehongson Province. With this background, I begin the discussion of rebirth by examining local ideas about attachment and its consequences and then go on to discuss the ongoing relationship between the living and the dead, reborn or not, through the transfer of merit. I then describe possible rebirths to argue that rebirth as a human being is the most likely rebirth. In conclusion, I discuss communal karma to raise the question of the relationship between textual analyses and current local practices.     

Experience of the Self in a lifetime

While listening to a concert at the age of 20, I suddenly was overcome by a feeling of oneness. The music had touched deeper levels of my soul, which much later I could understand as an experience of the Self. Music may arouse opposite feelings, the source of which is the ambivalence of the Self, of God. These opposites within the Godhead are best explained by the word numinosity, a term coined by Rudolf Otto in his book The Idea of the Holy. Love and fear are opposite feelings with regard to God, to the ‘numen’. A meaningful change in my life occurred at the age of 38 when my wife and myself decided to leave Switzerland and immigrate to Israel. Several dreams pointed to the necessity of settling in the Biblical Land, the earth being a manifestation of the mother archetype. The Jungian term Self is discussed by examples from my own analysis and by quoting Edinger. The Self is the mystery of conjunction of feminine and masculine energy. This was clear to me, but what about the evil, dark side of God, of his destructive side, of Satan or the devil, of Christ and Antichrist? I experienced the dark side of God when the Nazis rose to power, unleashing WW II and killing 6 million Jews in the Holocaust.     

“To Sleep,Perchance to Dream” … on the Couch: The Interpersonal Nature of Dreams and Other Dissociative Processes—A Case Illustration

I present my experiences with a patient who, for a period of time, frequently slept and dreamt during our sessions. I depict the process of shared exploration undertaken by this patient and myself in our desire to understand, along with her dreams, her sleep and the hypnogogic imagery at its borders. In so doing, I hope to communicate a sense of the clinical richness and manifold meanings of the sleep and dreams as they became apparent to us over time. To this end, rather than following standard format, I have organized the case material into a series of related clinical moments, each followed by a set of theoretical considerations.

A brief survey of the relevant “sleep-on-the-couch” literature, culled from the writings of a variety of prerelational theorists (few more recent theorists have specifically addressed the topic) is presented. I turn also to those whose writings helped illuminate the treatment as it unfolded: Sullivan, Winnicott, Bromberg, Benjamin, and, most particularly, to the writings of Bromberg, Davies and Frawley, and Harris and Gold on the related themes of clinical enactment and dissociative process.     

Unpublished draft paper on sexuality by Donald Meltzer

Editor's note : Albert Mason discovered an unpublished paper by Donald Meltzer dating from around 1968 and has made the text available to the IJP. He writes “my best guess is that Meltzer gave me the paper to read/approve about the time I was preparing to move to Los Angeles (1968–69) and that I hastily packed it away with other papers. It got buried, and only came to light recently, kind of like a lost score that turns up in someone's attic!” The patient Meltzer discusses in his paper is a patient who Dr Mason treated for approximately 11 years, and about whom Dr Mason consulted with Dr Meltzer early in the treatment. Dr Mason has also provided the original report he wrote about the patient in the 1960s. Following an introduction by Dr Abbot Bronstein, we have published extracts from Dr Mason's report, including the following: details about the case, the two dreams which Dr Mason believes were ‘turning point dreams’, and a third dream called the ‘hula hula dream’, as well as the clinical material leading up to it.     

Incognito or not? the patient's subjective experience of the analyst's private life

This paper examines the meaning for the patient of the analyst's personal life and personality which are ostensibly banished from the consulting room. The therapist has a not‐always‐so‐secret “secret life”; that the patient is supposed to “not know”; about. Yet, more or less unconscious perceptions, impressions, and fantasies about extratherapeutic aspects of the analyst are omnipresent and significantly color the psychoanalytic enterprise.

Moreover the analyst as a person generally plays a critical and underacknowledged role in the patient's experience of the endeavor. Constructing multiple overlapping images of the analyst and of the analytic relationship, the patient discovers himself or herself in the matrix of these relationships with various images of the analytic other. The analysand is motivated to make sense of the analyst as wholly as possible, the better to place into context the analyst's interventions. The patient's resulting view of the analyst's subjective experience acts as a lens that filters and subtly alters the meaning of the analyst's communications.

I illustrate these points by relating my work with a patient whose dreams uncannily picked up on a (consciously) unknown aspect of my private life—my having a handicapped son. The treatment thereafter centered on the patient's identification with my child (as someone “disabled") and on the meaning of her having dreamt something so personal about her therapist.