l
CALIFORNIA STATE UNIVERSITY, NORTHRIDGE
TRANSFORMATION IN JUNGIAN PSYCHOLOGY
~
AND IN FEELING THERAPY
A thesis submitted in partial satisfaction of the
requirements for the degree of Master of Arts in
Education, Educational Psychology,
Counseling and Guidance
by
Susan Perkins McNally
June, 1979
The thesis of Susan Perkins McNally is approved:
Barbara
McNair~
California State University, Northridge
ii
··--------~-
--·
'
DEDICATION
To the men and women I have loved . • •
To the spirits that have kept my body
and spirit alive -.
.
.
And to the God that I wrestle with . . • .
iii
ACKNOWLEDGMENTS
This project has sprung from seeds that go back to
1975.
First, I want to thank Susan Webster for asking me
to recall my dreams·and to write them down, and for costaring in some of them.
Then, I must thank the therapists
at the Center for Feeling Therapy for writing their books,
and Jeanice Blaser of the Center for working with me on a
:few of my dreams.
My thanks to Joe McNair for the inter-
esting presentations in class, and for the books he recommended.
My hardiest thanks go to the three individuals who
gave the most freely of themselves:
Cathy Teegarden and Werner Karle.
Barbara Reinhart,
My thanks to Barbara
for her help in gathering subjects, her careful reading
.:and correcting of my manuscript, and most of all for her
love and friendship.
To Cathy, my thanks for her slowness
and care, and for her guidance as to what I might say as
regards my data.
To Werner Karle goes a special thank you
:for writing a new scoring system for the Dream Test, for
:matching my sample groups with a group from the Center,
a11d
£or lending me his new manuscript.
Ezra Wyeth helped me gather subjects and guided
me in his most unique manner on the statistical treatment.
iv
- ---
!
i
To my Chair, Bernie Nisenholz, thank you for proofreading
and for the suggestions.
For helping me gather subjects,
no small task, thank you to Diane Levine, Ed McNally and
Cathy Teegarden.
Finally, I want to thank Candy Bailiff
for her support, helpfulness and kindness.
v
TABLE OF CONTENTS
Page
DEDICATION
ACXNOW.LEDGMENTS
. . ..
... ..........
iii
...
LIST OF TABLES .
viii
LIST OF .FIGURES
..
ABSTRACT
iv
. . . . . . . .. . . . .
. .. . . ..
viii
ix
·
Chapter
I.
INTRODUCTION .
...
1
.
1
Statement of the Problem .
Hypothesis .
Definition of
11 ..
.
............
Terms
. . . . . . . . ..
.
REVIEW OF THE LITERATURE .
.
..
7
22
Dream Research
22
Dreams and the Process of Individuation
27
The Dream Makers Past and Present
..
..
Psychotherapy and States of Consciousness
liJ. . RESEARCH DESIGN AND PROCEDURES . .
..
33
39
.
43
Subjects • . . .
43
Instrumentation
43
Scoring Procedures and Statistical
Analysis .
• . . • • •.
TV.
7·
...
...... ...
RESULTS
vi
45
46
Page
rJJhapter
'V..
'SUMMARY AND CONCLUSIONS
... .......
:Restatement of the Problem
~Recommendations
lB:lB.LJOGRAPHY •
• •
49
for Further Study
• • • • • • • •
• • •
49
~
50
•
52
.App:endic e s
_A.
·QUESTIONNAIRE AND TESTS
::B..
~LETTERS
. . ..
....
AND SCORE SHEET FROM THE CENTER
vii
57
69
LIST OF TABLES
Page
:t-able
1..
Symbolic Themes in Schizophrenia
::z .•
;Results of the Dream Test
3..
:Results of the POI
. .. .
...
..
40
47
48
LIST OF FIGURES
Page
::P-i:gure
~.
Yhe Cycle of Feeling
:2.
~he ~elationship
~nd Feelings
.
.........
Between Images, Nonsense
. • . • . . . ••
14
..
16
~.
thanges in Stages of Sleep During the Night .
24
.:4.
".'I'he 'NREM Dream
..
25
.. .
viii
ABSTRACT
'TRANSFORMATION IN JUNGIAN PSYCHOLOGY
AND IN FEELING THERAPY
by
Susan Perkins McNally
Master of Arts in Education,
£dm::::at:ional Psychology, Counseling and Guidance
·Two d.ifferent psychologies, Jungian Analytical
}Psychology and Feeling Therapy have both claimed that
:tr:a:nsf:ormation occurs in individuals who have experienced
-:th:e.s:e modalities
0
This thesis served as a pilot study to
<a::et:e]llpt to determine whether there was a significant dif::f:e:r.-e:nce in scores for self -actualization, determined by
:r:e:suTts -of Shostrum' s Personal Orientation Inventory, and
:n:
·there was a difference in scores for dream awareness,
ce:xpre-ssion and transformation, determined by the results
~"f
:the :nream Capabilities Assessment Test
~The
:th~e~ref·ore,
0
Personal Orientation Inventory is standardized,
the sample groups from Jungian Therapy, Feeling
-Th-erapy, a group from mixed modalities, and a control group
ix
were compared with the mean.
The results indicated that
all three therapy groups scores were significant at the
~:01
level on the Inner-Directed scale.
Since this study
was quasi-experimental, it cannot be inferred that therapy
caused this difference.
~zed~
The dream test was not standard-
therefore, this study could not show any significance
:for this test.
It is notable that the scores for all three
;therapy groups were remarkably close.
X
CHAPTER I
INTRODUCTION
• • . from the roots of thought I've had an
inner vision, I've seen the universe unfold
from "Be Free" by Loggens and Messina
Statement
of
the Problem
During the course of my reading in psychology, I
have come across two diametrically opposed statements concerning symbolism in dreams and waking fantasies.
One pole
is represented by the Jungian and transpersonal psychologies~
In Man and His Symbols, Jung says:
Thus a word or an image is symbolic when it implies
something more than its obvious and immediate meaning.
It has a wider "unconscious 11 aspect that is never
precisely defined or fully explained. Nor can one
hope to define or explain it. As the mind explores
the symbol, it is led to ideas that lie beyond the
grasp of reason (1964, p. 4).
What Jung goes on to discuss are- the nature and types of
human consciousness.
During this decade a great deal of
time and energy have been put into the investigation of
consciousness by Charles Tart, Robert Ornstein, Roger
Sperry and others.
During this same decade the therapists
:at the Center for Feeling Therapy in Los Angeles (an offshoot of Primal Therapy) have been doing research in the
1
2
realm of dreams, and they claim that in the course of
undergoing Feeling Therapy, and only in Feeling Therapy,
dreams change and become clearer and less symbolic, for, as
-they state, "images function to make sense out of nonsense"
'(Hart, Corriere, and Binder, 1975, p. 100).
that comes to my mind is, "Which is true?"
The question
Is the symbol
something which leads one beyond the ego and the finite, or
is it simply a way to make sense out of confused emotions?
Gould both be true?
If both statements are true, then one's
task would be to discern which is the baby, and which is
the bathwater, both being interchangeable at different
)JD.Oments or different levels of consciousness.
The therapists from the Center for Feeling Therapy
srf3'emingly have challenged the importance of imagistic mental
:production.
Hart, Corriere and Binder (1975) state that
:feelings are filtered through and distorted by a nonsense
layer which produces images in a crude attempt to deal with
cnnfused feelings.
lt is in the nonsense layer that feeling impulses are
disordered. Images take the fragmented feelings from
the nonsense layer and organize them into coherent ways
uf ·responding to the world and to inner impulses. In
short, images function to make sense out of nonsense.
Direct feeling expressions do not require images
to hold them together. But fragmented or disoTdered
:£eelings cannot be shown directly because they would
seem absurd or crazy. A person who begins to show the
n:onsense of his mixed-up feelings really looks crazy.
He looks out of joint and out of rhythm; the disordering is visible. At times he might regress and act like
a child because he is mixed-up between his past and his
-p·resent. Images make these disordered mixtures of
3
present and past seem reasonable. They do this by
compressing many feeling fragments into one image so
the person does not need to respond from the fragment
he feels but instead reacts from the rounded out meanings and stylized expressions he assigns to the feeling
(Hart, Carriere, and Binder, 1975, pp. 100-101).
The center therapists expect that changes in dream
life will accompany changes in waking life.
This is in
;contrast to Freud who believed that dreams do not change
·. substantially over time, and that while dreaming, people
experience unresolved·conflicts from the past.
In addition,
Freud believed that most individuals usually experience
confusion, apprehension and unpleasantness during dreaming
states.
Hart, Carriere and Binder state:
He believed that the most we can do is interpret
and unravel the dream once awake; the best we can hope
£or is to keep the confusion confined to dreams.
:But we believe that for most of us the real "workn
is in getting beyond dream insanity and waking insanity.
:Pur a11 the comforting interpretations, classifications,
und compilations, most people's dream usually feel
crazy. As Charlotte Babcock noted, one can't really
tell ·the difference between the dreams of schizophrenics
:and normals. The only reason the dreams of schizo:P:hrenics are labeled crazy is because schizophrenics
;are labeled crazy; the dreams of normals are labeled
typical because normals do the labeling. But the fact
is a11 dreams that are distorted by dream-work are
disordered and incomplete feelings. In waking life,
sC:hi·zophrenics defend against feelings by being crazy;
:normals, by being reasonable (1975, pp. 373-374).
These.therapists argue that by being reasonable,
-:petrpl:e violate their deeper selves in order to present an
<Rcceptab1c front, or mask, to the world.
thrrt mask is called the persona.
In Jungian terms
In Feeling Therapy it is
4
. !
called "reasonable
insanity~"
ergo, the title of their
book, Going Sane.
Jung's dream life dramatically affected and changed
his waking life, and brought material into his awareness
that his conscious personality did not and could not have
known.
His boyhood dream of the phallus on an altar under-
ground did, indeed, affect the course of his life and his
work as a therapist and as a thinker.
In.his words:
I had the earliest dream I can remember, a dream
which was to preoccupy me all my life. I was then
between three and four years old (Jung and Jaffe,
1961' p. 11) .
Jung awoke in terror from this very powerful dream, yet it
was ·to be decades before he understood that he had seen a
ritual phallus.
He continues:
The abstract significance of the phallus is shown by
the fact that it was enthroned by itself, "itthyphallically" (ievs, "upright"). The hole in the meadow probably represented a grave. The grave itself was an
underground temple; those green curtains symbolized
the meadow, in other words the mystery of Earth with
her cover1ng of green vegetation. The carpet was
blood-red. What about the vault? . Perhaps I had
already been to the Munot, the citadel of Schaffhausen?
This is not likely, since no one would take a threeyear-old child up there. So it cannot be a memorytrace. Equally, I do not know where the anatomically
correct phallus can have come from. The interpretation
of the orificium urethrae as an eye, with the source of
light apparently above it points to the etymology of
the word phallus (<j>o.A.os, shining, bright) (Jung and
Jaf:fe, 1961, pp. 12-13).
.
Was this a metaphor for the process of individuation, where
the creative and spiritual urges lie hidden deep within the
psyche, or is this dream merely the product of the
5
disordered feelings of a three-year-old boy?
Could this
dream make sense out of nonsense for a child?
Or could
this dream be a calling, a life task appointed by an intelligence beyond the realm of our normal awareness?
'Therapists at the Center state that dreams shift
. to .r'eal feeling statements as the individual becomes more
:feeling and active in his waking life.
Clear dreams, full
o:f :feeling, may be of great value therapeutically, and in
the development of the Self, yet I fear that the devaluation o£ symbolic ideation could lead to a terrible loss of
:nreaning.
The assumption underlying the theory of dream
transformation seems to be that clear, non-symbolic dreams
are better than symbolic mentation, yet I have seen that
puwer dreams, such as dreams of flying, which are valued
by the Center therapists, are symbolic.
Metaphor, intuition, linear rational thinking,
:feeling in the Jungian sense of a process of evaluation,
and :feeling as the expression of emotion are all human
:functions that seem to require a different relationship to
one '.s own being, to both soma and psyche, and. to time and
space, i.e., to different states of consciousness.
I agree
that activity and affect are greatly neglected by many, if
not
most~
individuals in this society.
Nonetheless, there
is -v:alue in reflection, thought, judgment, and at times to
"'I'.enunciation in the service of the transpersonal, rather
than .in the service of one's neuroses.
It is notable in
6
relation to the transpersonal that the dream work at the
Center is based on the culture of the Senoi, and among the
Senoi it is taboo, not only to do, but also to think, or
dream things harmful to other people.
These feelings must
be shared and worked through the next day.
In other words,
a caring person awake will be more fully caring each day
because he/she has worked through difficult feelings that
most humans would experience in secret or only at a preconscious or an unconscious level.
There is great harmony,
peace and creativity with this method of dream work.
This
is all brought about through the sharing of dreams with
one's own family and tribe, and the transformation of
dreams through encouraging the expression of deep-felt
emotions.
This is a fascinating and highly moral model of
dream work.
Jungians value the symbolic since it is seen as
presenting something to the conscious mind of which the ego
might have been unaware.
Therapists at the Center for Feel-
ing Therapy value dreams as pictures of feelings, and
believe that symbolic mentation is unnecessary for individuals who directly and clearly express their feelings while
awake, and that this clarity will be reflected in their
dream life.
Comparative research pinpointing the various
strengths and weaknesses of schools of psychotherapy is
generally lacking.
Most current research in psychotherapy
7
is being conducted by the therapists committed to these
specific schools and probably reflects a certain amount of
bias.
I began this project believing that both approaches
had a lot of validity, arid I hoped that I would be
objec~
tive, but now I believe that I am biased toward the Jungian
viewpoint.
This study is designed to compare individuals who
have experienced Feeling Therapy, Jungian and transpersonal
therapies, a group from different modalities, and a group
who had never been in therapy.
I have administered the
Personal Orientation Inventory (POI), Shostrum's test of
self-actualization, and the Center's Dream Capabilities
Assessment Test to see how people who have experienced
different therapeutic modalities score in:
1) self-
actualization and, 2) dream awareness, expression and
transformation.
Hypothesis
Individuals who have been in any form of therapy
will score significantly higher than Shostrum's normal
adults on Time Competence and Inner-Directed scales,
Definition of Terms
Abraham Maslow developed the concept of selfactualization.
He focused on determining the characteris-
tics of mature, competent, and self-fulfilled individuals.
He began by selecting a group of historical figures whom he
8
considered to be outstanding.
~ere:
Among the persons he included
Beethoven, Einstein, Jefferson, Lincoln in his last
years, Thoreau, Walt Whitman, Eleanor Roosevelt, Albert
Schweitzer, and some of his friends and acquaintances
(Maslow, 1954).
After studying their lives, he arrived at
a composite picture of a self-actualizer. _These traits are:
1) realistic orientation, 2) acceptance of self, others, and
natural world, 3) spontaneity, 4) task orientation, rather
'than self-preoccupation, 5) sense of privacy, 6) independence, 7) vivid appreciativeness, 8) spirituality that is_
not necessarily religious in a formal sense, 9) sense of
identity with mankind, 10) feelings of intimacy with a few
loved ones, 11) democratic values, 12) recognition of the
difference between means and ends, 13) humor that is philosophical rather than hostile, 14) creativeness, and 15) nonconformism.
Eventually, Maslow developed a definition of
the self-actualizing person as one who is what he can be
(Maslow, 1970, p. 46).
He says:
. . . self-actualization may be loosely described as
the full use and exploitation of talents, capacities,
potentialities, etc. Such people seem to be fulfilling
themselves and to be doing the best that they are capable of doing, reminding us of Nietzsche's exhortation,
"Become what thou art!" (19-70, p. 150).
Shostrum (1964, 1966) has stated.that effective counseling
-
would facilitate the individual towards self-actualization.
That is precisely why Shostrum's'test of self-actualization,
the POI; was chosen for this study.
9
Individuation, Jung's concept, is similar to selfactualization in many ways.
Individuation is a process of
differentiating the individual from the collective
ence.
It necessitates integrating many different
experi~
conflict~
ing systems, such as the persona (mask or social personality), and the shadow (repressed qualities), yet this is
essential, for the process of individuation is an expansion
of consciousness.
Jungian analytical psychology, in spite of the term
analytical, is a psychology that favors the metaphorical.
Jung's concept of individuation is not as clearly defined
as is Maslow's concept of self-actualization.
The goal of
individuation is not (and cannot be) delineated point by
point as is Maslow's theory.
have
compile~
From Jungian writings, I
a list of characteristics of a highly indi-
viduated person:
1) acceptance of self, others and nature,
2) independence, 3) need for privacy, 4) inner-directedness,
5) the integration of opposite qualities, 6) interest in
. spiritual questions, 7) resistance to social norms,
8) interest in the welfare of others (Jung, 1964 and Frey ..
Rohn, 1974).
In Jung's words:
Individuation means becoming a single, homogeneous
being, and in so far as "individuality" embraces our
innermost, last, and incomparable uniqueness, it also
implies becoming one's own self. We could therefore
translate individuation as "coming to selfhood" or
"self-realization."
and, again:
10
• • . self-realization seems to stand in opposition
to self-divestiture (Jung, 1953, p. 173).
The Jungian view of individuation seems to be compatible
with, though not identical to, Maslow's concept of selfactualization; therefore, I would assume that Shostrum's
test of self-actualization would also be a fairly good
measure of individuation even though it does not test the
four functions that Jung identified:
thinking, feeling,
intuition, and sensation, which all need to be developed
even though they can never be perfectly balanced.
Transformation in dreams was not clearly delineated
in the literature from the Center for Feeling Therapy.
Werner Karle developed a definition for this paper (see
p. 15) which states that the dreamer experiences shifts
from symbolic to directly expressive during his/her dreams,
but more significantly the dreamer is clearer and more
expressive of his/her feelings while awake.
The Feeling Moment and Eros
In reading the literature from- the Center one
encounters the expression "the feeling moment," (Hart,
Corriere and Binder, 1975) and in reading Jungian literature, one encounters the term Eros, or in a word, relatedness (Stein, 1974).
I will examine these.terms together,
for they both relate to the feeling connection between two
individuals in the therapeutic dyad.
11
The feeling mom·ent demands honesty, directness, and ·
expression.
It is that moment of being totally with one's
awareness and choosing to express or repress.
It is a
momentary awareness within the I/thou encounter; a very
feeling, very vulnerable and very.risky moment.
This is
experienced only briefly at first, and the individual
senses that his/her feeling is incomplete, and that the
feeling moment is a crisis:
A person has feelings, but to express them he must go
through the layers of defenses that keep his feelings
blocked. Without the crisis of the feeling moment,
a person would never begin to move toward feeling and
would remain in his reasonable and safe "insanity"
(Hart, Carriere and Binder, 1975, p. 24).
In Jungian therapy feeling is vital.
The inter-
personal feeling connection is experienced largely as Eros;
relatedness, tenderness, and caring.
John Perry (1974)
speaks of the failure to develop a positive relationship
to Eros in the pre-psychotic personality in Tha Far Side
of Madness:
The mother should have become the first representative
of the "Eros" principle, that of relating and loving
and allowing intimacy. But what took its place instead
was control and suppression. Thus, not only did the
child learn for self-protection to withdraw feeling,
but even more, he came to deal with people according
to the Power principle, instead of the more natural
Eros one to which it stands as an opposite. Power
.wants status and control, while Eros seeks relatedness
(p. 27).
Robert Stein speaks of the Eros connection in therapy as
the heart of the therapeutic process:
12
Analysis reveals most clearly the wounds of love.
These wounds can be described as experiences of
betrayal by and disillusionment with Eros beginning
with the original wounding experiences with one's
parents. Hence, the patient feels that Eros is not
to be trusted. Analysis must be able to redeem Eros
and reestablish the analysand's connection and trust
in it (Stein, 1974, p. 124).
In Going Sane there is a very similar statement to those
above:
What was done to Leslie as he grew up was that his
natural affinity for his feelings was taken away
(Hart, Carriere and Binder, 1975, p. 25).
To combine terminology, the feeling moment cannot be
expressed with ease if a good connection to Eros was not
established.
Counteraction and Phallos
The spirit of Phallos in Jungian psychotherapy
would be expressed by a probing, penetrating, impersonal,
yet creative intervention by the therapist.
This type of
intervention is necessary to effect healing.
In Feeling Therapy, the therapists push their
patients into their own defenses in order to bring consciousness to what the defenses feel like.
This is called
Counteraction.
Logos
In Jungian terminology, Logos stands for conscious ..
ness, reason and wisdom.
Stein (1974) says. of Logos:
The Father archetype (not father) expresses itself
primarily in Logos. Logos is the active principle
13
behind human thought and reason, often considered to
be identic~l to the Word. It is the principle behind
all human and cosmic order. Wisdom, justice, law and
human consciousness are all manifestations of Logos
(p. 8 6) .
The Therapeutic Structure
While Jung wrote voluminously on the structure of
the psyche, the nature of the unconscious, myths, symbols
and so forth, he never delineated or taught a method of
therapy.
In this study I used a few people who have worked
with Existential Jungian therapists.
The emphasis would
definitely be upon the development of Eros between therapist and client.
therapists.
The remainder worked with other Jungian
I did not require that the people be in Jungian
analysis per se.
At the Center, the therapists seem to believe that
the expression of feeling is what transforms the individual.
For each area where the individual's feelings are confused
he/she must go through what they have termed a cycle of·
feeling (see Figure 1):
· CounteTaction is the process of feeling and expressing the defenses which keep a feeling incomplete.
Abreaction is feeling the source of defenses and
expressing past feelings that were blocked.
Proaction is the first movement back toward feeling
in the present.
The patient must express as an adult those
feelings that were blocked off to him as a child.
14
COUNTERACTION
CONSCIOUS REGRESSION (FM)
(FM)- CONSCIOUS CRAZINESS
PAST .•••..•..••...•••••••.••••••••••.•••••••••• PRESENT
ABREACTION ............••.. ; •.•.....•••••.•• INTEGRATION
CONSCIOUS PROGRESSION (FM)
(FM) CONSCIOUS INTEGRATION
PROACTION
FELT UNMIXING OF PAST AND PRESENT
Figure 1.
The Cycle of Feeling
Integration is living from the new level of feeling
awareness and expressiveness which is now available after
completing a feeling.
The person must continue to remain
open and vulnerable rather than close up again.
This cycle of feeling can be experienced in relation to events that have just happened in waking life, or
in dreams.
The term abreaction refers to catharsis.
In
·catharsis in Psychotherapy, Nichols and Zax state:
Many clinicians practice cathartic approaches similar
to Janov's. Some also call what they do Primal Therapy;
others, like James Smith with Primal Feeling Therapy,
and Werner Karle and Joseph Hart with Feeling Therapy,
slightly vary the name and the practice. Karle and
Hart stress constructive behavioral solutions to their
patients (or "proaction" and "counteraction" as they
call it), although they use catharsis (1977, p. 142).
Nichols and Zax do not clarify what they mean by "construetive behavioral solutions" for proaction and counteraction.
Only proaction would fit the phrase "constructive behavioral
15
solution," for it relates to learning to express what one
had habitually come to suppress, such as expressing angry
feeling instead of blocking the
feelings~
This would seem
to be the logical step after catharsis which does seem to
be more related to feelings blocked in the past.
Catharsis
is not stressed in Jungian therapy as it is in Feeling
Therapy, yet it is bound to be a factor.
To quote Jung:
Certainly the unconscious is not always and in all
circumstances dangerous, but as soon as a neurosis
is present, it is a sign of a special heaping up of
energy in the unconscious, like a charge that may
explode (1953, p. 114).
Dream Dynamics
Werner Karle wrote the following list of
defini~
tions to use in conjunction with the Dream Capabilities
Assessment Test:
Transformation (in dreams): is defined as a
move~
ment by the dreamer from a symbolic, indirect mode of
dreaming to a directly expressive mode of dreaming.
movement can be identified in several settings.
This
It can
sometimes be seen within individual dreams; sometimes
across a series of an individual's dreams; and sometimes
in one group of dreams as compared to another group.
Awareness Scale:
refers primarily to how under-
standable your dreams are and how clear you are in your
dreams.
It is a measure of dreamer self-awareness and
dream clarity.
16
Activity Scale:
refers primarily to the role the
dreamer takes in his own dreams.
He is either an active
participant, a passive observer, or somewhere in between.
It measures both physical action and emotional involvement.
Contact Scale:
refers to how much meaningful and
emotional contact the dreamer makes in his dreams.
It also
measures the dreamer's use of his dreams as significant
parts of his life.
Expression Scale:
measures how accurately and
intensely the dreamer shows his feelings about the dream
events and interactions.
Feeling Scale:
refers to the overall feeling level
of the dream and dreamer in a broad sense.
Nonsense, Complexes, Anima,
Animus, Shadow, and Self
Hart, Carriere and Binder (1975) state that people
speak of images in an offhand casual way, and tend to discard the image as "just an image" and not as the way they
live their life.
Figure 2 shows the relationship that
exists within the personality between images and feelings.
The middle layer is referred to as the "nonsense" layer.
IMAGES
NONSENSE
FEELINGS
Figure 2. The Relationship between
Images, Nonsense and Feelings
17
In Jungian Analytic Psychology, images that come up.
in the psyche are usually due to either archetypes or to
complexes.
types.
The anima, animus,. and the shadow are all arche-
The.complexes are vital in the understanding of
neurotic and psychotic behaviors.
I suspect that there is
a relationship between these archetypical images, the
feeling·- toned complexes, and the "nonsense" layer.
The
concept of a nonsense layer as a confusion of past and
present does not require further definition, but the concepts o£ anima, animus, shado'", and the self do require
further explanation, as does the term archetype, and the
concept of feeling-toned complexes.
In Jung's early work in psychiatry, he experimented
"\<lith a word association test in which he recorded the length
'trf
·t~ime
it took for a patient to respond to a word along
-wfth the word which he/ she associated with the stimulus
>W"'rd.
He found that in certain areas the
reaction~time
was
unusually long, or the reaction \'las unusual, or there were
:f:ailures to react, or perseveration, or slips of the tongue,
'OT
other indicators of a psychic obstruction of some sort.
Sung's investigation of these areas led to his development
t>~f
the concept of the affect-toned complex.
Most people
;have :heard of an inferiority complex, in addition there are
:f:a·ther and mother complexes. ·An ego-complex seems to have
can u:nctmscious will that opposes the ego, in other words it
seems to "have a separate existence" (Jung, 1906, p. 314).
18
The therapists at the Center speak of disordering 1
and a complex could really appear as a disordering.
this
is exactly why I believe that there is a relationship
between what is termed the nonsense layer and Jung's concept of feeling-toned complexes.
Jung believed that there was a positive meaning
even in complexes that are difficult to integrate.
That
is, the very difficulty presented to the psyche is a potentially rich area for psychic growth.
Frey-Rohn says:
"he
arrived at this by realizing that dynamism is inherent in
the tension of the opposites and that whatever made the
person ill usually contained the seed of cure as well"
(1974, p. 39).
Archetyxe (from Jung, 1953). As we know, there is no
human experience, nor would experience be possible at
all, without the intervention of a subjective aptitude.
What is this subjective aptitude? Ultimately it consists of an innate psychic structure which allows man
to have experiences of this kind. Thus the whole
nature of man presupposes woman, both physically and
spiritually. His system is tuned in to woman from
the start, just as it is prepared for a quite definite
world where there is water, light, air, salt, carbohydrates, etc. The form of the world into w·hich he is
born is already inborn in him as a virtual image.
Likewise parents, wife, children, birth, and death
are inborn in him as virtual ima.ges, as psychic aptitudes. These a priori categories have by nature a
collective character; they are images of parents,
wife, and children in general, and are not individual
predestinations. We must therefore think of these
images as lacking in solid content, hence as unconscious. They only acquire solidity, influence and
eventual consciousness in the encounter with empirical
facts which touch the unconscious aptitude and quicken
it to life.
19
The Anima and the Animus (from Hall and Nordby, 1973,
pp. 4o-47), Jung called the persona the 11 outward face"
of the psyche because it is that face which the world
sees, The "inward face" he called the anima in males
and the animus in females. The anima archetype is the
masculine siae of the female psyche.·
If a man exhibits only masculine traits, his feminine traits remain unconscious, and, therefore, these
traits remain undeveloped and primitive. This gives
the unconscious a quality of weakness and impressionability. That is why the most virile-appearing virileacting man is often weak and submissive inside. A
woman who exhibits excessive femininity in her external
li:fe would have the unconscious qualities of stubborness
or willfulness, qualities that are often present in
man's outer behavior.
11
•••
Since this image is unconscious, it is
.always unconsciously projected upon the person of the
beloved, and is one of the chief reasons for passionate
attraction or aversion" (Jung, vol. 17, p. 198).
The Shadow (from Hall and Nordby, 1973, pp. 48-49).
There 1s another archetype that represents one's own
gender and that influences a person's relationships
with his own sex. Jung called this archetype the
shadow.
The shadow contains more of man's basic animal
nature than any other archetype does. Because of its
extremely deep roots in evolutionary history, it is
.-:probably the most powerful and potentially the most
dangerous of all the archetypes. It is the source of
all that is best and worst in man, especially in his
:relations with others of the same sex.
Tn order for a person to become an integral member
of the community, it is necessary to tame his animal
spirits contained in the shadow. This taming is accomplished by suppressing manifestations of the shadow and
:by developing a strong persona which counteracts the
power of the shadow. The person who suppresses the
animal side of his nature may become civilized, but he
does so at the expense of decreasing the motive power
:for spontaneity, creativity, strong emotions, and deep
insights. He cuts himself off from the wisdom of his
instinctual nature, a wisdom that may ·be more profound
-than any learning or culture can provide. A shadowless
li:fe tends to become shallow and spiritless.
When the ego and the shadow work in close harmony,
the person feels full of life and vigor. The ego channels instead of obstructing the forces emanating from
the instincts. Consciousness is expanded and there is
20
a liveliness and vitality to mental activity; the
person is also physically more alive and vigorous.
It is not surprising, therefore, that creative people
appear to be filled with animal spirits, so much so
that in some cases that more mundane people regard
them to be freaks.
The Self (Hall and Nordby, 1974, pp. 51-52).
The self is the central archetype in the collective
unconscious, much as the sun is the center of the
solar system. The self is the archetype of order,
.organization, and unification; it draws to itself and
harmonizes all the archetypes and their manifestations
in complexes and consciousness.
Achieving a state of self-realization depends
largely upon the cooperation of the ego; for if the
ego ignores messages from the self archetype, an appreciation and understanding of the self would be impossible. Everything must become conscious in order to have
the effect of individuating the personality.
Jung counsels that less emphasis should be placed
on obtaining total self-realization, and more emphasis
should be placed on knowledge of one's self. Selfknowledge is the path to self-realization.
Feeling as an Evaluative Process
and Feeling as Affectivity
This discussion of terms would not be complete if
I did not return to the difference between feeling in the
Jungian sense of an evaluative process and feeling in the
sense of affectivity as it is used by the therapists at the
Center.
~his
I mentioned this difference in the beginning of
section, but it requires some expansion.
Feeling in
·the Jungian sense is one of the four functions of consciousness.
I will exclude the other functions, except in
passing, ln the following statement by Jung:
These four functional types correspond to the obvious
means by which consciousness obtains its orientation
to experience. Sensation (i.e., sense perception)
21
tells us that something exists; ·t-hinking tells you
what it is; feeling tells you whether· it . is agreeable
·or not; and J.ntuJ.tJ.on tells you whence it comes and
where it is going (Jung, 1964, p. 61).
Hilman speaks of feeling:
As a process, feeling requires time, more time than
is needed for perception. Like thinking it must
rationally organize perceptions and judge them;
unlike thinking it judges by values. The more
differentiated and rich this set of values, the
slower may be the process of feeling (von Franz and
Hillman, 1971, p. 91).
The :feeling function clearly is not affectivity, nor is it
tc be confused with Eros, as Hillman says:
one may be all eros, almost a mythical lover,
outpouring and compassionate and yet be wholly out
of touch with one's subjective sense of feeling values
and the outer objects, causes and people to whom one
is devoting one's life. A woman may love and wait
:for a worthless drunkard who is in prison for crimes.
Her feeling may have no discrimination and be in a
mess, but her eros is there (von Franz and Hillman,
1971, p. 97).
4
•
4
Hart, Corriere and Binder (1975) have defined feeling as the expression of a sensation with a meaning.
They
go on to define feeling as an inner wisdom that is related
to the condition of being emotionally affected, and further
the capacity to relate to this meaning and to communicate
:from this feeling center.
CHAPTER II
REVIEW OF THE LITERATURE
They were all ugly, unpleasant. I have always
sought after beauty, light, and harmony. But
I realized that the beautiful and the ugly were
different aspects of a whole: that I could not
appreciate nor even know a part without looking
at the whole. That is, beauty without ugliness
loses its quality as such . . . . from a harmaline
induced fantasy.
Naranjo, 1973, p. 152
It is beyond the scope of this thesis to review all
the literature on dreams.
In the previous chapter the
definition of terms presented a picture of Analytic Psychol . .
'ogy and of Feeling Therapy.
In this chapter I will focus
·on dreams and the process of individuation, and on dreams
· and trans£ormative psychotherapy.
Before entering the
realm of therapeutic schools and their bias, I will examine
the £unction of dreams in the light of recent research, and
research into states of consciousness, which I believe are
extremely important.
· TIYeam: Research
Dream research was begun during the early fifties .
.~Jung's ·theories about the function of dreams were formulated
in the period of 1910 to 1920.
22
The dream theorists at the
23
Center have done their research during this last decade of
the seventies.
The question that comes to mind is, has
Jungian thought been completely refuted?
In April, 1952, at the University of Chicago,
Eugene Aserinsky, a graduate student, noted that an infant's
eyes moved rapidly under the closed lids for short periods
during sleep.
Together, Professor Nathaniel Kleitman and
Aserinsky "provided scientists with their first opportunity
to identify and study dreaming sleep.
Not surprisingly, it
turned out to be an opportunity to discover that practically everything that had been believed about the cause and
nature of dreaming was not true" (Trillin, 1965, reprinted
in Woods and Greenhouse, 1974, p: 275).
William Dement and Kleitman continued the research
on rapid eye movement (REM sleep), and the function of
dreaming.
They used the electroencephalograph, or EEG,
which traces brain waves on graph paper, to divide sleep
into stages of depth.
They divided sleep into four stages
and discovered that the stages were not caused, as had been
thought, by a person's awakening or nearly. awakening and
then returning gradually to a deep sleep.
Dement and
Kleitman discovered four predictable cycles.
Eventually
Dement found that dreaming occurred about every ninety
minutes, and that the periods of dreaming lasted for
periods that became increasingly longer during the night.
The periods of dreaming averaged about twenty minutes
24
Awake
REM
NREM
Sleep
1
2
3
Stages
4
Hours of sleep
1
2
3
4
5
6
7
Figure 3. Changes in stages of sleep during
the night (from Van de Castle, 1971).
each (see Figure 3), and consisted of several dreams, with
body movement and a slight wakefulness after each REM
period.
Trillin says:
Dement's research contradicted most of the commonly
held notions about dreams. Freud had said that dreams
existed to provide a safety valve for the fulfillment
of some indestructible instinctual drive, such as
hunger or sex, and that they were "the guardian of
sleep" in that their stories disguised unacceptable
wishes well enough to prevent the anxiety that would
otherwise cause arousal. The regularity of dreaming
that Dement found did not argue for such a theory nor
did his finding that dreaming did not preserve sleep,
for people almost invariably woke up briefly during a
dream period (Trillin, 1965, reprinted in Woods and
Greenhouse, 1974, pp. 276-277).
Does this research also contradict Jung's theories on
dreaming?
Jung began his theorizing about dreams by being
enamored of Freud's theory, but within a few years he had
moved to a very different stance in regard to the function
c
of dreams.
In 1913 Jung wrote:
For Freud, the dream is essentially a symbolic dis ..
guise for repressed wishes which would come into
conflict with the aims of the personality. I am
obliged to regard the structure of a dream from a
different point of view. For me the dream is, in
the first instance, a subliminal picture of the
actual psychological situation of the individual in
his waking state (p. 245).
25
This statement may remind one of very similar statements by
Hart, Corriere and Binder.
A few years later, Jung said
that the dream is a "spontaneous self-portrayal, in symbolic form, of the actual situation in the unconscious"
(Jung, 1916, p. 263).
Jung's next step in the understand-
ing of the psychology of dream function· was the development ·
of the concept of the compensatory dream which I will
dis~
cuss later in this chapter.
Dement found that it was possible to slightly
modify dreams once a REM period had begun, but that outside
stimulus would not promote a dream.
He also found that
gastrointestinal distress had no effect on dream cycles
-
thereby disproving the cheese-and-pickle theorists.
During this period of intense sleep research, nonREM (NREM) dreams were also found (see Figure 4).
REM dreams seem to have a potency far beyond NREM.
THE NREM DREAM
Non-REM dreams are:
Shorter
Less vivid
Less visual
Less elaborated
Less emotional
Less active
More plausible
More concerned with current problems
More purely conversational
More thoughtlike
. . . than REM dreams.
Figure 4. The NREM Dream (from
Faraday,-1972, pp ..39-40).
Overall
26
Faraday has called much of the associative activity'
that occurs during sleep "the chattering mind.'·'
She says:
We can learn a great deal about associative activity
by listening to children chatter to themselves at play.
For example, as my husband was rehearsing the famous
speech from Hamlet, "to be or not to be, • . . " I
overheard my small daughter at the other end of the
room muttering to herself, "Bee, bee, busy bee, makes
honey . . • bread and honey for tea . . . come on
Teddy, eat your tea . . . . " Such processes, which
are so often verbalized by children, go on all the
time in all of us but are overshadowed by our concen~
tration on the task in hand or logical thought processes which constantly try to maintain order in the
system. When external stimulation is withdrawn during
sleep and waking logic disappears, these trains of
association may appear openly in a dream (Faraday,
1972, pp. 89~90).
This quote immediately brings to mind several associations.
One is the autistic, tangential associative processes often
seen in schizophrenia, followed by the concept of primary
process thought, then the research into split-brain thought
processes, and the function of serotonin in the brain.
I
will discuss these associations at the end of this chapter.
Foulkes says:
Moreover, Verdone (1963) has shown that longer REM
periods produce reports judged by subjects as more
vivid and emotional, and Foulkes' (1960) data reveal
that reports from longer REM periods (9.-24 minutes of
REMs) produced greater mean values in subject ratings
for activity, emotionality, anxiety, unpleasantness,
frighteningness, dramatic quality, violence-hostility,
and distortion than did reports elicited from within
4-60 seconds of REM onset, they become increasingly
predominant as the REM period progresses. And the
highly organized (if often bizarre) drama they generally create supports Freud's attribution of dream
distortion to active processes, to motivated condensation, displacement, and symbolization, rather than
27
--· -·- j
a conception that dream distortion is a symptom of
general mental disorganization due to sleepy, hence
imperfectly functioning, cerebral cortex (Woods and
Greenhouse, eds., 1974, pp. 309-310),
Foulkes writes of the difference between typical
NREM and REM content:
The nature of the qualitative differences between
typical NREM and REM content should now be fairly
clear. The former is, in Freudian terms, more like
secondary-process, or everyday rational, thinking
while the latter is more like primary-process, or
fanciful and unrealistic, thinking that does not
labor under nearly so many constraints imposed by
external reality or by inner standards derived from
external reality (Woods and Greenhouse, eds., 1974,
p. 302).
I believe that evidence for the concepts of primary process
and secondary process thinking is more compelling in the
light of the research that has been done with
subjects.
split~brain
Roger Sperry writes of the effect of the surgery:
Everything we have seen so far indicated that the
surgery has left each of these people with two
separate minds, that is, with two separate spheres
of consciousness (1964).
Questions about states of consciousness, and about psychotherapy seem to belong together.
I will return to this
area at the end of this chapter.
Dreams and the Process of.lndividua:tion
The process of individuation begins in earnest
about mid-life for most well adapted people, for this is
the time that the Self presses for actualization.
The ego-
complex, an adaptation to external reality, was developed
during the first phase of life from the unconscious matrix
/
28
n£ the Self with all its potentialities.
During mid"life
individuals are confronted with dream and fantasy imagery
that presents the darker, repressed and split-off portions
n£ the Self.
These are experienced as the archetypes of
t:he anima, animus, shadow, and the Self.
'thls .second phase of life:
Whitmont says of
"If the ego cannot consciously
renrient itself to this 'change of life,' which occurs for
both sexes, and become conscious of its limits in this
:phase, psychopathology may result" (1969, p. 285).
The first task in therapy is to understand one's
conscious values and their implications, and then establish
the range of tension and conflict between ego and shadow;
between what we hoped we were, and the truth of our nature
~that
has been repressed.
Whi tmont says:
"Ask some one to
give a description of the.personality type which he finds
most despicable, most unbearable and hateful, and most
impossible to get along with, and he will produce a descrip·tinn of his own repressed characteristics--" (1969, p. 162).
A
~typical
shadow dream of a liberal individual is
given by Whitmont:
Coming home I find that my apartment is occupied by
a £ascist who, with his militia, has turned everything
upside down. He has arrested everybody in the house
:and put them in chains. The place is a shambles
(1973, p. 161) .
.Jung' s original concept of the anima image in
il:reams was that she would appear as a single image of woman,
29
whereas, the animus would appear as many different images,
Whitmont (1973) has said that it now appears that the anima
appears in as many different forms as the animus.
These
forms are usually variants of the Mother, Hetaira, Amazon
and Medium, or they may appear as animal figures.
Whereas
the shadow can be confronted and eventually can be integrated into the personality, the anima or animus must be
dealt with consciously or they will express themselves
compu1!5ive1y through complexes, identity problems, inflation and projections; yet they will never be integrated
totally
~or
they are a door to the unconscious.
Whitmont
gives one of the clearest descriptions of the value of
anima acceptance which leads to transformation in psychotherapy:
By paying attention to her unpredictable reactions,
one can discover what one's real emotions happen to
be regardless of 'vill and intent. Such awareness
transforms blind emotions into genuine feelings,
opens the doors to the soul, to the integration of
:spontaneity, adaptability and warmth, but also to
·the assimilation of aggressiveness and the inferior
functions, hence of the ability to direct one's
t:emper constructively (1973, p. 199).
This, indeed, would be a hoped for result in most forms of
psychotherapy.
An example of an anima dream is the follow-
ing .dream of a man who always avoided emotional involvement:
While walking across the countryside I am suddenly
attacked by a herd of blue geese. I call for help.
The mistress of the geese appears. She is the woman
1 love, and with her magic wand she appeases the
geese. I kneel down before her, and offer her my
troth. In return she graciously gives me a bouquet
o~ ~lowers (Whitmont, 1973, p. 197).
30 .
...
The inner woman, as von Franz (Jung, 1964) calls.the anima,
is the mediator or bridge to the unconscious (Frey-Rohn,
1974), and when acknowledged will give the dreamer:
"flowers--fantasy and feeling will become consciously
accessible rather than threatening.
She leads to the
source of creativity" (Whitmont, 1973, p. 198).
Of the animus von Franz says:
Like the anima, the animus does not merely consist of negative qualities such as brutality, recklessness, empty talk, and silent, obstinate, evil
ideas. He too has a very positive and valuable
side; he too can build a bridge to the Self through
his creative activity. The following dream of a
woman of 45 may help to illustrate this point:
Two veiled figures climb onto the balcony and
into the house. They are swathed in black hooded
coats, and they seem to want to torment me and my
sister. She hides under the bed, but they pull her
out with a broom and torture her. Then it is my
turn. The leader of the two pushes me against the
wall, making gestures before my face. In the meantime his helper makes a sketch on the wall, and
when I see it, I say (in order to seem friendly),
"Oh! But this is well drawn!" Now suddenly my
tormentor has the noble head of an artist, and he
say.s proudly, "Yes, indeed," and begins to clean
his spectacles.
What is the deeper meaning of the dream? It
is that behind the spasms of anxiety there is indeed
a genuine and mortal danger; but there is also a
creative possibility for the dreamer. She, like
the sister, had some talent as a painter, but she
doubted whether painting could be a meaningful
activity for her. Now her dream tells her in the
most earnest way that she must live out this talent.
If she obeys, the destructive, tormenting animus will
be transformed into a creative and meaningful activity
(Jung, 1964, pp. 203-206).
After the individual has confronted and accepted
the shadow, and then wrestled seriously with the anima (or
·;
31
animus) and is more aware of the archetype so as not to be
~zPmpl.et.ely
lC.h~nge_s
identified with it, "the unconscious again
_its dominant character and appears in a new sym-
bolic form, representing the Self, the innermost nucleus
<Pi t._he psyche" (von Franz, Jung, editor, 1964, pp,
·:che ..ego
~is
207~208).
always at variance with the larger Self; Whi tmont
:S:a-y.s oJ -this:
Tt ~is one of the most fundamental paradoxes of psychic
life that the psychic totality requires and demands
1-.hi_s partial actualization in an initial distortion
as an ego, then reacts to it, usually in the second
half of life, by a compensatory, complementary opposition aimed at consciously reaching toward the original
unconscious potential wholeness in an actual experi~nce which is now to include consciousness.
We then
have to liberate the "other" one who was "chained to
a :r.aft and had to row, together with others whom I
did not see"--as Herzfelde's dream expressed it
(197.3, p. 253).
0£ the Self archetype Whitmont says:
The Self as the "goal" of the individuation process
may be likened to the pole star: one may plot one's
course by it, but one does not expect to reach it
(19 7.3' p • 2 2 2) .
He goes on to say that a dream that contains the Self
arche~
type is called a "big dream" by American Indian and African
cultures.
It is notable that the therapists at the Center
are also concerned with the concept of a "big dream" and of
a "power dream."
These concepts are referred to in their
book The Dream Makers (Carriere and Hart, 1977).
Images that point to totality or wholeness are
symbolic representations of the Self.
A few examples are:
circular or global shapes; the cross, wheel or radiant
32
sphere, the directing star; the uroboros (the mythological
snake or dragon that holds its tail in its mouth); a
treasure beyond value, such as the "Jewel in the Lotus'';
the phoeriix; two interpenetrating triangles, such as the
star of David; and, of course, the mandala.
Jaffe (Jung,
1964) has observed that the mandala motif generally
sym~
bolizes a natural wholeness, whereas a quadrangular shape
represents the conscious realization of this concept.
Von Franz says of the Self archetype:
In the dream of a woman this center is usually per~
sonified as a superior female figure-~a priestess,
sorceress, earth mother, or goddess of nature or
love. In the case of a man, it manifests itself as
a masculine initiator and guardian (an Indian guru),
a wise old man, a spirit of nature, and so forth,
The Self, however, does not always take the form
of a wise old man or wise old woman. These paradoxical personifications are attempts to express something
that is not entirely contained in time--something
simultaneously young and old (Jung, ed., 1964,
pp. 208-209).
Von Franz then goes on to give the dream of a
middle~aged
man that showed the Self appearing as a young man.
mont says:
Whit-
"Existence is experienced symbolically as a
mystery beyond oneself, beyond the ego's capacity for
rational understanding, beyond people and objects, as a
transpersonal being which can be grasped only symbolically"
(1973, p. 266).
Maybe now one can return to my question
Chapter One, was Jung's dream of an underground phallus
upon an altar just a product of disordered thought, or
33
might it have been a "big dream"; a calling to relate his
life and work to the transpersonal?
The Dream Makers Past and Pre·sent
The therapists at the Center have studied dream
literature from
psychological~
physiological, and anthro·
pological points of view, and have come to a number of
interesting conclusions.
Carriere and Hart state:
Psychoanalysts occasionally come across the kinds of
dreams we are talking about . . Good Gestalt therapists
sometimes work with dreams in many of the ways that
we do. Certainly Jungian therapists have traversed
many Dream Maker regions. But there was something
totally different and completely new about what happened to us. There 1<tas a coming together of three
components--therapy, community and dreams--that had
· never quite happened before, anywhere or anytime
(1977, p. 77).
Karle, Carriere, Hart, and Woldenberg state in
their 1978 manuscript, The Functional Approach to Dreams:
"To learn more about the influence of communities on dream
transformation, we will need to look beyond the boundaries
of our own culture at communities where dreams are not just
..
discussed but lived" (p. 100).
They go on to say:
It would be a mistake for someone to read about the
Iroquois and the Senoi and conclude that to work with
dreams transformatively, it is necessary to seek
visions, compose dream songs and participate in dream
dances. These are techniques of no more or less value
than the techniques of associating, amplifying, or
extending a dream dialogue. The important conclusion,
which we will state before we have even offered all
the arguments is that it is the attitude of making the
private public which is the most important feature of
dreamer communities (Karle et al., 1978, p. 101).
34
Indeed, making the private public could be viewed as a move
toward the cr.eation of a therapeutic community.
Karle,
et al. go on to say that the Iroquois distinguished between
symptomatic or personal dreams and visitation or transpersonal dreams.
Often the total community became involved
when someone had a visitation dream.
The Iroquois had a
dream figure called Torachiawazon (Wallace, 1958),
"The
figures who appear in big dreams today are much more like
the archetypal figures described by Jung.
However, within
our own small dreamer community, we have noticed that some
of the therapists begin to appear as visitation figures in
each other's dreams and in the dreams of their patients"
(Karle et al., 1978 manuscript, p, 106).
They point out
that there are "no shared cultural heroes with enough
numinosity to signify a transformative need for everyone
in the society'' (Karle et al,, p. 106), and that in their
own community, therapists or close friends can take on a
mythic importance in some dreams.
Karle et al .. acknowledge
that there is an inherent danger in such powerful projections, and encourage the dreamers to open up their own
symbols so that they might realize that their therapists
are symbols for their own power and feelings.
This then
becomes the democratization of the mythic power or numinosity that Joseph Campbell wrote of in 1968.
The Iroquois dream community failed to reach the
transition to transformative dreaming.
They became
35
lo.c:ked-in to a literal acting out of their dreams 1 believing
that they could forestall disasters that were dreamt of;
for even though they used dream content to devise sophistiR
cated games, songs, and dances, they were often victims in
their dreams (Wallace, 1969), and are not the stars of their
dreams as the Center therapists suggest is possible (Hart,
Corriere, 1977; Karle et al., 1978).
The Iroquois were not
a.s .sophisticated in their development of a dream community
a.s the Senoi of Malaysia.
The Senoi are considered by many to.be extraordinarily we-ll-adjusted (Noone and Holman, 1955, 1972; Garfield, 1974).
Karle et al. describe the Senoi society as
completely communal without a seat of government; the
mary focus of their sharing is their dreams.
pri~
They describe
these peoples as being inner-directed, rather than outerdirected.
Karle et al. state that:
"The children are
guided to make use of the power of their feelings and their
thoughts (1978, p. 122).
Stewart (1947) described the Senoi
as using dreams to correct the mistakes of the day, while
daytime is used to correct dream mistakes.
This is essen-
tially the approach of the therapists at the Center.
They
believe that changing waking behavior is the real task, and
that dreams are an important tool.
Power dreams are dreams in which the dreamer does
things that one cannot do in reality..
He/she may fly,
breathe underwater, become a giant, die and be reborn, or
36
do other supernatural feats.
The Senoi prize these dreams.
Karle et al. say that power dreams are only indicators of
psychological health when they are accompanied by full
exp!essiveness and
activity~
and by strong feelings in
waking, and that the Senoi guide their children to be
active and expressive in both dream states and during the
day (1978).
Hart and Corriere (1977) describe in addition to
Power Dreams:
Bright Dreams and Clear Dreams.
These three
kinds of dreams are called Breakthru dreams, and tend to
precede Great Dreams or Big Dreams which are Transformative.
An example of a Bright Dream:
I landed on the moon. Everything there was exceptionally beautiful, luminous and sharp. I could
see the crystal black sky, the beautiful landscape
and the strange lighting: it was beautiful, all
beautiful (Hart and Corriere, 1977, pp. 173-174).
A Bright Dream is literally bright and aglow with feeling.
·Hart and Corriere believe that it signifies an increase in
feeling, and that if that feeling level is not acted upon
and fully expressed, it will be an opportunity that is lost.
A Clear Dream is a lucid dream, where the dreamer is aware
that he is dreaming and is creating the pictures.
Faraday
. (1972, 1.974) and Garfield (1974) have written of lucid
dream.s ancl Pow·er Dreams, especially dreams of flying, and
most clinicians are aware of these types of dreams.
37
The Transformative Dream is best described by
example:
I was parachuting down to a beautiful .island in the
South Pacific. As I slowly descended I knew that the
natives on the island would worship me as a god, that
·they hada _myt}1ology th_at p:redi~t~dsom_eone would come
from the sky to lead them. Because of this; I knew I
could have anything I wanted from them. I also knew
that they were an almost perfect culture. They were
physically beautiful, loving and free from violence
and crime. I knew they needed only one more thing to
make their life perfect, and I would bring that to
them. Then I was walking up to their village from
the beach where I had landed. They were all running
toward me and I could see how strong and beautiful
they were. I saw them waving to me and I waved back
at them. I noticed that I could feel good because
they thought I was good and powerful. Then we gathered
around a campfire in the village. I suddenly realized
what I had that I could give them. It was the final
knowledge that they were waiting for and I had it •
.Just knowing what I was about to say affected me. I
could clearly feel inside myself how I was giving up
the false image they had of me. As I gave it up I
£elt more and more feeling of power and sadness inside
me. "There are no leaders" is what I told them. I
suddenly felt much closer to them. I felt a sense of
relief go through my body. I had friends in my life
instead of being separate. I began to .cry and told
them how glad I was to be there. As I looked closer,
l saw that they were actually my friends--Steve,
Carole, Riggs, Joe, Dominic, Jerry, Werner--they were
all gathered around me (Karle et al., 1978, p. 2).
1'.hi·s dream does shift from the symbolic to the real, and
interprets itself.
Hart and Carriere give an example of a
'Grea-t Dream in their book The Dream Makers:
I ·went to sleep and for the first time became aware
of someone talking to me in my dreams. I had been
wandering around a mansion for some time"-filled with
statues and other art treasures, vases, goblets, pic"
·~tures, and ornate furniture.
I must have been in a
£og because the first thing I can remember besides a
ba~e of pictures and artwork was someone standing
:next to me saying, "They aren't really statues, you
38
know, they're really people locked up inside," I
said, 11 0h, no, no they're not." And the person
replied, "Yes, they are. Look, look closely." I
remember squinting my eyes and looking deeper into
the art treasures-~trying to see inside them. I
began to see inside them. I began to see a little
£ace locked away into a beautiful, ornate goblet.
"Then I noticed a face carved into a wooden carved
mirror frame. The voice said, "Here, take some of
this potion, it's magic solution--you'll see." So
I took some of the water in my hands and threw it
at one statue near me. The statue began to unstiffen
and unbend and stepped off its base. I was amazed.
I threw some more potion on a picture and a lady
slowly stepped out of the picture. I was more amazed.
I became frenzied.
I ran around the mansion flinging
water at the pictures and statues. When I realized
that there really were people locked up inside, I
wanted them OUT! And fast. I was off unlocking more
people when I heard tne-Driginal statue and lady that
I had unlocked moaning and groaning.
Their joints
were stiff and aching; they had trouble moving their
knees and legs. They were afraid. I heard them
saying, "We didn't want to be unlocked. We were
happy there. What will we do? What will we do now?
We don't know what to do. What will we do now? We
don't know what to do. What will.we do all day?
When we were locked up we spent the day in the pic~
ture or standing up on our pedestals. What'll we
do now?" I was utterly stupefied that they would
say such a thing--dumbfounded and disappointed.
1
'Wha t are you talking about? I shouted. "Don't
you understand? You're free now. You can go any
place now. You can do anything you want to do.
You're free now. Wake up. Wake up. Wake up!"
(1977' pp. 184 -185}.
Obviously, the process of.therapy has really affected this
dreamer.
Hart and Corriere comment that it may take years
:for the dreamer to grow into the life pictured in that
dream.
The Center therapists agree with Jung in that they
be1ieve that dreams are prospective, or forward-looking.
39
· Psychotherapy and States of Consciousness
At the beginning of this chapter I placed a quote
from The Healing Journey, by Claudio Naranjo, which related
a d!ug-induced fantasy that is a perfect example of the
mind's tendency toward compensatory imagery that Jung
proposed.
Dr. Naranjo was surprised when he began to study
the effects of the drug harmaline.
He states:
In a study carried out in 1964 of the subjective
·effects of harmaline, using volunteers who knew
nothing about the drug's effects, one of the most
surprising findings was that of the similarity of
the content of their visions, which in turn resembled those of the Indians. Some of the more frequent items in the content analysis of the thirty
sessions that composed the study were tigers and
animals in general, birds or flying, dark-skinned
men, death, and circular patterns conveying the
idea of a center, source, or axis.
The recurrent expression of themes such as
those enumerated and the mythical quality of many
of the images reported by subjects leaves little
doubt that harmaline characteristically evokes
the presentation into consciousness of such transpersonal experiences (and the symbols thereof) as
Jung contemplated in speaking of archetypes.
For one sharing the Jungian point of view, it
would be natural to think of the artificial elicitation of archetypal experience as something that
could facilitate personality integration, and
therefore psychological healing. Yet the observation of the psychotherapeutic results of the harmaline experience was not the outcome of any deliberate
attempt to test the Jungian hypothesis. These results
came as a dramatic surprise in the above-mentioned
study, even before the recurrence of images became
apparent. Of the group of thirty subjects who were
our volunteers, fifteen experienced some therapeutic
benefit from their harmaline session, and ten showed
remarkable improvement or symptomatic change comparable only to that which might be expected from intensive psychotherapy. Eight of the ten were psychoneurotic patients, and another had a character
neurosis of which he was slightly aware. These
40
nine amounted to 60 percent of the subjects with
obvious neurotic symptoms (N = 15) among the volunteers (1973, p. 120) .
. While Naranjo was working with neurotics, and discovering that the emergence of transpersonal, or Jungian,
imagery helped his patients, John Weir Perry was working
-with some types of schizophrneias.
In working with these
:in:d.i-v-i.duals he found that a series of themes emerged.
±>:e:rry recorded imagistic themes produced by twelve individ·u:a:ls (see Table 1).
TABLE 1
SYMBOLIC THEMES IN SCHIZOPHRENIA*
Individual
l'heme
:S:eJ.f.- :image s
:n:.r:ama nr ritual
Denter
Dea-th
Return .to beginning
Co·smic conflict
'Th:re·at of opposite
.A.po·theosi s
:Sacred ·marriage
New birth
New society
;Quafrrat ed world
.
·'*:A£te:r
Perry, 1974.
1
2
3
4
5
6
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
.
•
•
•
•
•
•
•
•
•
.
"
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
7
8
9 10 11 12
•
•
•
•
~
~
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
~
•
•
.
•
t
•
•
•
•
•
•
•
•
•
•
•
•
t
•
•
..
•·
•
•
'
•
•
•
•
•
•
•
•
•
•
•
•
•
•
•
.
•
•
41
While Perry was working with psychotic individuals
and classifying archetypal themes, he came upon literature
on archaic kingship, and in his words:
"I was astonished
at the close correspondence of the two sets of images I
was studying, those of the historical kingship and those
of the psychotic production" (1974, p. 38).
Perry goes on
to say:
What makes a psychotic idea sound "crazy" is that
each element in the unconscious is taken perfectly
concretely and in externalized form; that is, the
psychotic ego identifies with each archetypal image
or process as soon as it is activated in the unconscious. But as soon as we translate these images
and processes into inner experience, there is nothing
especially crazy about them--they are just like dreams,
essentially. We may translate for "world," the "inner
world"; for "war," the inner 11 conflict of opposites";
and now for "messianic calling" we may say "the inner
hero image which has a special mission in the psyche
to bring transformation of one's inner world"; and
for "new society" we may say "the inner subjective
culture that stands in need of change; that is, one's
structure of values and meanings, outlook and design
o£ life" (1974, p. 66).
In these cases the therapist helps the individual translate
this imagery, and integrate the affect that has been brought
into awareness ..
Physiological psychologists have been studying the
effect of the naturally produced opiate, endorphin.
Fincher
(1979) says, "Almost none of thetelltale opiate receptors
was found in the cerebral cortex, that highly evoived thinking ·part of the brain.
On the contrary, they were concen-
trated in the limbic ring, a more primitive, deep-seated
42
region that governs not only the perception of pain but the
expression of emotion."
An opiate, emotions, and the
prim~
itive portion of the brain, could these findings relate to
the_imagistic production encountered by Naranjo and Perry?
I believe that these factors are interrelated.
This is
speculation, of course, but naturally occurring altered
states of consciousness, whether due to endorphin, dopamine,
serotonin, or to something other than these, could exert a
.great influence on a therapist's approach to his client,
and to the development of his philosophy of therapy.
CHAPTER III
RESEARCH DESIGN AND PROCEDURES
Subjects
The subjects were one hundred and five individuals
who had:
1) worked with a Jungian therapist for one year
or more, 2) had been a client at the Center for Feeling
fro~
Therapy a year or more, 3) worked with a therapist(s)
any modality other than the two mentioned, and 4) indi-
viduals who had never been in any form of therapy,
The
subjects came from a fairly wide range of occupations, a
Targe number in each group had either been to college, or
had a degree, generally a Bachelor's or Master's.
Most
individuals were white, and there were about two females
to each male.
The other therapies included:
Gestalt,
neo-Reichian, drug therapy, neo-Freudian, hypnosis, and
rational.
Ins'truinenta t ion
The Personal Orientation Inventory consists of one
hundred and fifty two-choice, paired-opposite statements
that relate to values, behaviors, and self.,.percepts that
are associated with the concept self-actualization.
are twelve scales in the inventory.
43
There
The items are scored
44
twice, first for the two major scales, which includes all
test items with no item overlap
(Inner~Directed
with one
hundred and twenty-seven items, and Time Competent with
twenty-three items), and second for ten subscales.
Because
of item overlap and high intercorrelations among some of
the POI dimensions, they were not used as independent
dimensions.
The Time Competent and Inner-Directed raw
scores were taken as indicative of the measure of
actualization.
self~
This procedure was used as a result of
Damm's (1972) finding.
Validity and reliability data suggest that the
POI is an adequate measure of self-actualization (Knapp,
1971).
No reliability or validity information have been
developed for the Dream Test.
at
Usually, the therapists
the Center have used a method of.judges independently
scoring individual dreams in terms of the dream dynamics:
role, feeling, expression, and clarity.
Dr. Werner Karle
developed a new scoring system for the Dream Test used in
this study,
Six scales were devised:
1) Awareness,
2) Activity, 3) Contact, 4) Expression, 5) Feeling, and
6) Transformation.
I have used the Awareness and Trans-
formation scales as single scores, and combined the other
scales which I have called the Dream Dynamics scale.
45
. "Scoring_ Pr_ocedures and st·atist·ica1 AnAlysis
I could not use a statistical method of analysis
with the Dream Test, but I did compute the means and
standard deviations for each of the four groups, plus
the mean and standard deviations for all the individuals
who had worked with a therapist.
This amounted to a group
of seventy-four.
All scales were hand scored.
accomplished utilizing a
s~all
All computation was
calculator.
For the POI scores I used a test of significance:
z
=
ex -a11) rn
to compare the sample means of each of my four groups with
the standardized mean developed by Shostrum.
In each
instance, the 0.05 level of confidence was set for the
rejection of the null hypothesis.
CHAPTER IV
RESULTS
The data obtained showed that the means on the
three scales that I used for the Dream Test were higher
for all three therapy groups than for the non"therapy
group, and consequently, the score for the therapy groups
combined was also higher (see Table 2).
The scores for Jungian clients and Feeling Therapy
clients were surprisingly close; although both these
groups scored higher than the group of clients from other
theTapies.
The data obtained on the two POI scales showed
that Jungian clients approached Shostrum's
self~actualized
sample; the non-therapy sample was slightly below Shos"
t.rum 's normal adult sample; and both C_enter clients and
clients £rom mixed modalities were near Shostrum's normal
adult mean on Time Competence, and near the
self~
actualization mean on Inner-Directed (see Table 3) ,
Using a z test on the Time Competence and Inner·
Di·rected scores, I found that the null hypothesis was
rejected on the Inner-Directed scores for all three
therapy groups, while no rejection of the null hypothesis
46
tAntE 2
RESULtS OF tHE bREAM tESt
Dream Dynamics Scale
Awareness Scale
Transformation Scale
Mean
S.D.
Mean
S.D.
Mean
S.D.
Jungian Therapist
(N = 14)
3.5
.3505
3.1
.3813
2~8
.2878
Center for Feeling
Therapy (N = 30)
3.4
.4501
3.1
.5250
2.9
.4343
Other Therapies
(N = 30)
3.2
.4123
'2. 9
.6467
2.7
.5999
Non-therapy
(N = 31)
2,6
.4596
2.5
.5894
2.2
.5541
Combined Therapies
(N = 74)
3.3
.4499
3.1
.5757
2.8
.5104
,.
,:::..
-...!
48
TABLE 3
RESULTS OF THE POI
.. POI Scale
.. Time Competence
Group (number)
.
Inner~Directed
.. Mean
S.D.
. Mean
S.D.
Self-actualized (29)
18.9
. 2. 5
92.9
11.5
Normal adult (158)
17.7
2.8
87.2
13.6
..Jungian clients (14)
18.7
2.3
99.1
9.3
Center clients (30)
17.1
2.4
91.6
8.2
Other therapies (30)
17.5
2.9
96.6
10.3
Non-therapy (31)
16.6
3.3
82.9
13.0
was the result for all the Time Competence scores, plus
the Inner-Directed score for the non-therapy group.
In
addition, I found that for all three therapy groups the
Inner-Directed scores 1.vere not only significant at the
.. n:s
level' but also at the • 01 level.
CHAPTER V
SUMMARY AND CONCLUSIONS
Dream is the personalized myth, myth the
depersonalized dream; both myth and dream
are symbolic in the same general way of the
dynamics of the psyche. But in the dream
the forms are quirked by the peculiar troubles
of the dreamer, whereas in myth the problems
and solutions shown are directly valid for
all mankind.
Joseph Campbell, 1949
Restatement of the Problem
When I began this study I wanted to see if different
forms of psychotherapy, especially Jungian and Feeling
Therapy would result in greater dream awareness, clarity,
and dream transformation.
I could not show this by my data,
even though all three therapy groups scored higher on the
dream test than did my control group.
I also wanted to see
if different therapeutic modalities, especially Jungian and
Feeling Therapy, would score significantly higher on selfactualization, which they did.
As a result of this study I can conclude that people
who have been in therapy are statistically higher on the
scale of self-actualization than the control group, but
cannot infer that therapy caused this difference.
Further
research under more rigorously controlled conditions would
49
50
need to be done before a cause/effect relationship would
be established.
As a pilot study, this study shows that
there is something to be studied.
Recommendations for Further Study
I found it extremely difficult to get enough
indi~
viduals who have worked with a Jungian therapist who were
also willing to take the dream test and the POI, therefore,
my sample size was too small to be worthwhile.
My results
are questionable because of the low number in the Jungian
category.
Most of my struggle on this project was in the
realm of obtaining a large enough and bilanced group of
samples.
I matched all of my sample groups for age, sex
and educational level, except the Jungian group,
After
considerable effort, I concluded that this group of people
is not amenable to research studies.
One of the Jungian
therapists I spoke with thought that the tests would,
"break the vessel of the relationship," and he indicated
that he thought it would adversely affect the person's
creativity.
I still believe in the idea of comparing
Jungian therapy with another modality, but I doubt that
the task would be an easy or an agreeable one.
I was almost shocked at how low the Center clients
scored on the dream test. ·I would like to see the Center
therapists expand this test by adding more items, or by
weighting them differently, add items that relate to a
51
b-roader view of the psyche, standardize their test on a
normal population, and standardize scores for Transformative Dreamers.
I :found the Time Competence score on the POI almost
:impossible to use since the normal adult mean is 17.7, and
the standard deviation is 2.8.
Two standard deviations
above the mean would result in a score of 23.3, yet Shostrum's self actualized mean for the Time Competence is 18.9,
which i.s not statistically significant.
a we;aknes.s of the test.
This appears to be
BIBLIOGRAPHY
52
BIBLIOGRAPHY
Campbell, Joseph. Her·o with a Thousand Faces.
.World Publishing, 1949 ·•
Cleveland:
Damm, V. J. Overall measures of self-actualization derived
from the Personal Orientation Inventory: a replication
and refinement study. Educational and Psychological
Measurement, 1972.
Dement, William C. The Journal of Experimental Psychology.
vo1. 53, no. 5 (1957); vol. 55, no. 6 (June 1958);
Science, vol. 131 (June 10, 1960); vol. 137 (September
28, 1962); vol. 152 (April 29, 1966).
:Faraday, Ann. Dream Power.
:Books, 1973.
·--
New York:
Berkeley Medallion
.Foulkes, David. The Psychology of Sleep.
J3u1l~tin, vol. 62, no. 4 (1964).
Psychological
:Frey-Rohn, Liliane. From Freud to Jung . . Fred E. Engreen
and Evelyn K. Engreen, translators. New York: Dell,
1976.
:Fincher, Jack.
'Behavi~r,
Natural Opiates in the Brain.
vol. 8, no. 1 (1979).
:Gar:field, Patricia.
House, 1974.
Creative Dreaming.
Human
New York:
Random
Hall, Calvin S. and Vernon J. Nordby. A Primer of Jungian
Psychology. New York: Mentor, 1973.
Hart, Joseph and Richard Carriere. The Dream Makers.
New York: Funk and Wagnalls, 19
Hart, Joseph, Richard Carriere, and Jerry Binder.
S'ane. New York: Jason Aronson, 1975.
Jung, Carl G.
Going
(1906)
·Psychoanalysis and Association
Experiment. Collected Works, vol. 2. Princeton, N.J.:
Princeton Univers1ty Press (Bollingen Series), 1953.
53
54
··-1
!
Jung, Carl G. (1913)
General Aspects of Psychoanalysis.
Collected Works, vol. 4. R. F. C. Hull, translator.
Princet"on, N.J.: Princeton University Press, 1953.
. (1916)
General Aspects of Dream Psychology.
Collected Works, vol. 8. R. F. C. Hull, translator.
Princ~ton, N.J.:
Princeton University Press, 1953.
. (1932)
The Development of Personality.
---,-..,C"'o...,l"""l,..,__,e,---,cted Works, vol. 17. R. F. C. Hull, translator.
(1953)
Two Essays on Analytical Psychology.
Pr1nceton: Pr1nceton Unfversity Press, 1966.
R. F. C. Hull, trailSTator.
et al.
Man and His Symbols.
New York:
Dell,
1.964.
t~ons.
York:
and Aniela Jaffe. Memories, Dreams, ReflecRichard and Clara Winston, translators. _New
Random House, 1961.
Karle, Werner, et al. The Functional Approach to Dreams.
Unpublished manuscr1pt to bepu6l1shed by Harcourt,
Brace, Jovanovich, 1979.
Knapp, Robert R. The measurement of self-actualization
and its theoretical implications. San Diego, Calif.:
Educational and Industrial Testing Service, 1971.
Maslow, Abraham H. Motivation and Personality.
Harper and Row, 1954.
New York:
. Motivation and Personality... 2nd ed.
New York: Harper and Row, 1970.
Naranjo, Claudio.
House, 1973.
The Healing Journey.· New York:
Random
Nicbols, Michael and Melvin Zax. Catharsis in Psychotherapy. New York: Gardner Press, 1977.
N:oo:ne, Richard and D. Holman. In Search of the Dream
'Peopl,~.
New York: William Morrow, 1972.
:Pe-rry, John Weir.
Cli£ fs , N • J . :
The Far Side of Madness.
Prent"ice-Hall, 1974.
Englewood
Shostrum, Everett L. An inventory for the measurement of
self-actualization. Educational and Psychological
· Mea.surel!_lent, 1964.
55
Shostrum, Everett L. Manual for the Personality Orienta~
tion Inventory. San Diego: Educational and Industrial
Testing Service, 1966.
Stein, Robert. Incest and Human Love.
Penguin, 197 .
Baltimore:
Steward, K. Magico-religious beliefs and practices in
primitive society--a sociological interpretation of
their therapeutic aspects. Unpublished doctoral dissertation, London School of Economics and Political
Science, 1947.
Sperry, R. W. The Great Cerebral Commissure. · Scientific
Amer_ican, January 1964.
Trillin, Calvin. A Third State of Existence.
Yorker, 19 6 5 .
The New
Van de Castle, Robert L. The Psychology of Dreaming.
As cited in The New World of Dreams. Ralph Woods and
Herbert Greenhouse, eds. New York: Macmillan, 1974.
Verdone. (1963)
As cited in The New World of Dreams,
Ralph Woods and Herbert Greenhouse, eds. New York:
Macmillan, 1974.
Von Franz, Marie -Louise, and James Hillman. Lectures on
· Jung' s Topology. Zurich: Spring Publications, 1971.
Wallace, Anthony F. C. . Dreams and Wishes of the Soul:
A Type of Psychoanalytic theory among the Seventeenth
Century Iroquois. · American Anthropologist 60, 1958.
1\Thitmont, .Edward C.
ru;td Row, 1973.
The Symbolic Quest.
New York:
Harper
Ralph L. and Herbert B. Greenhouse. The New World
of Dreams. New York: Macmillan, 1974.
Woods~
APPENDICES
56
APPENDIX A
QUESTIONNAIRE AND TESTS
57 .
58
~you for your contribution to my Master's
project being done at California State University• North%1.dge. The results o! this research ':illl contribute to
zesearch in psychotherapy. I hope to publish these resUlts.
You are asked to completely fill-in the first part o!
questionna!re. It is important that I have your age, occupation, etc. for statistical purposes. Your name is not
-%equested. Strict anonymity will be maintained.
!h.is booklet is divided into three sections: demographic
.information, the Personal Orientation Inventory,- and the
Dream Capabilities Assessment Test, which ~ras devised by
therapists at the Center for Feeling Therapy. There is no
reliability or validity in.formation for the Dream Test, so
~hat it cannot be taken too seriously.
U you \fish to receive an abstract of r:JY results,
~lease write your name and address on the back of the questionnaire, and I \'lill mail you the results whim they are read7.lb not labor your answers. Please be frank and thoughtlUl when ~illing out this booklet. Please do not consult
vith :any other individuals while you are filling out this
hooklet. Again, thank you! ctfLL._:_ /J?C /?~-L... _
1. Ice
~
tl 18 _ 21t
~
S. Ci\7 encl atate where 1ou lhe
:0 "25- 34
r---
D 35-
44
0 lt5- !ilt
:0 S5 or oY~r
2. l::!uc:ation
0 J!lgh ~ehocl
-0 Some eolleg'!! (r.o d~gr.e.)
"'D llaehelcor' e Oe:uee
-o Meder's
D~er;e
.0 fuct~ra te Ve sree
··-0 hade or Vou tio:ta! Sc:l:ool
.J..lu
n
Jtde
· D Female
~. ~H do 1?U clis~ribe :ourself
0 American !n~ia!l, !::::.kim.,, o::- Aleut
:0 :She!< or .\fro-Am'!r\::an or :l"~firo
tl.He7.ie8n-A~er1cnn or ~hic~n,
D Orientl'l or Aaun-A:eriean
:0 Puerto Pican
:0 Other Hispanic or Latin A~erican
D ~'hite
'0 Otbcr
G.
f•
Occupation
~ l&Ye been a elient (patient)
fa Feel1n' Ther~v¥ ( one :ear
Ol"
eore)
DYes
D llo
8., I han been a cliect in Jungian
or tr•n~personal therapr (one
•7•81' or more)
DYes
-DNo
9. 1 am, or
haY~
been 0 a client ·
in &nether ty~e ot·rsrehothr.rLpj
_O.ru
OHo
59
"Personal Oriec~ation InTentory
Oar h:pres:sicn$ of others are o!ten relatei to our ollll feelings.
Tbe following a:e soce ~uestions ao~ut your !eelin;s and attit~des.
nere are no ri;ht answers. The ~ zns-o~ers are the ones you !eel are
"true o! ;tourself.
A. ~here nre two state~~nts given for each question. ~
•
.lther a or b to i:::dicate which state:t:~nt "is 'l'!!I!E or XC3T!.1 1'1<\."::: a{ you
.
·B. Please trr to czke s~~~ 3ns•er to every question; hc~ever, l.:
~reel that neither statec~a~pl~es to you. ca~e ao answer.
~
~·
._ lam hour.d by the principle oC f:Jirncu.
"'- I am root absolutely bound by tbe principle
11. a. laiD eoneerned with aell·lmprovemcnt at 311
Umea.
o(
falraess."
\. lami>Ot coru:erned "'ith self-lmpro\'ement at
alttlmes.
a.· •· "Whea a
friend does me a f:JYOr, I feel that 1
. . a t return lt.
11. Wbea
lr il!nd docs me a f;nor. t do not feel
U!at J lliUSt return it.
~
t:. a. I feel cullty when I am selfish.
11
·• ·•.l·do not .ttw:~.rs tell
•· I dcm't Ceel guilty when I :1m
_\. Ancu b somclhJnt l try to avoid.
too truth.
....... No ID:!Uer bow hard
dtc burl. .
r
try. cy (eel~s ue
14. a. For me. anything Is possible If 1 b<!llcve in
anpeU.
lt. than 11 lot of n3tu.ral limil:ltluns even
l.itelleve In myself.
•· 1r .f 1D:Ia3ge the situatiOQ rl;ht, 1 can avoid
kl!Jg burt.
'1. I feel th3t I must strive for perfeetloc In
Ji., I do .DOt pUt oU.ers' Intt.resta befot·e my o•:n,
(01'
perfection
!$, :s"; h>ften make my decisions spootaneously.
lb, :J:seldom
ZU3ke
my decisions spontaneousiy.
'll• .a. :t ~m.drald to be myself.
·lG. a. I somethrus feel emb:u:'ra3sed by
compliments.
. lt. linD not embarrassed b}· coropllments.
l'f. a. I kUeve It Is 1mport3nt to aecepl. others :>s
l&e.y are.
It, I bellet'e It Is lmpor!.lnt to undcrst:snd why
otbo!>ra are as they :>re.
'.\.J:a-m ooLdr:.lc! to be my,.elf.
e. 'a. :1 "fe~l ·obll;;:tted
when a :tran;er does me a
:fawr.
:tl. :1 do
l!;)l
fed obll;;:.ted •:ben a str:sncer does
-····:.\"Dr.
$. '•· :J (eel tlut I h:sve a r lght to ""P«l otheu to
•4o·wh3t I want of them."
:ao.·cto ..mt I' want
right 1o a:cpect others
or them.
·:tO. '•· :ttlve by v:aiU.,s "hich
:~re in agreement with
•otliers.
lb~:Jilve b)··,':llu"" "'Nch :tt·e prlnl3rily l»~cd on
:tnr·ow:t fccii"G!•
11. a. leaaput orr until totnorrow what 1 ought to d.o
lolby.
~~~ lc:b11't put oU until toanorrow wh:1t 1 ou::ht 1o
.
do t.oday.
•
18. L 1 aa give wltlu>ut
~.·,Jdqnotfl'CIIIutlh~vc :t
thau~;h
1$. a: I put others' Interests befere :ny own:
'"'erythln;; that I und.,rtake.
~. I ·do:~ 110t feelth:!t l mus~ strive
1D. "everything th::t I ur.dert.~ke.
s~Uish.
11. a. lll:lve no objtctlon to :;ctti~ :sngry.
• .a. Heel I must alway!J tell the truth.
:S.
"
rcq:!lrln~?;
!he other person
to apprcclate"wh;:at I &ive.
lo. I ll<we a rl&ht
to e"pcct
l~bte
glv~.
what I
the oth~r person to
20, a. lty mor:tl v:~lues are dlet:atcd
by society.
lt. lfJr moral values :>re scl!-dctOlrm!ncoJ.
11••• I do wh:tt others e~po!Ct
or !"~·
ft. 'lfcelfree to not do wh:>t others
I!Xl!<!Ct
o( me.
60
;s:. :a. I accept my.,.uknesses.
11~
a. lean •attckmy neck out• to my rcl:tUons with
.otMre.
<l.l&.'la.:<:ept myw..al<nesaes.
a •..tn order to grow emotionally,
1!o bow why lact u
It &.
ill•.Ia order to crow emotionally, It Ia not neees~
'II. l&Yold "otlckl~ my neck out• .In my rebti\JRS
wUb«hers.
fteCUSUJ'
l do.
to k>lo• why I act as 1 do,
H •. ••
:24. ·a • .$ometlmes I am erou wbeo I am oot lt:elln«
-n.
11.
a. J flnd that IJ~a•·u rejected many of the 1n0r:tl
:SS. >a. lt Ia oeeessvr tb:lt othera approve of wbat I
.• ,..lllsDOtaiWli!S necuo:arr that otN!rs :tpprove
d·.tJat ldo.
believe the pursuit or sel!-totereet Is opped to lotercat In other's.
•· I belln-e the pursuit of se!f-toterest Is oot
~ed to Interest In othcn.
111. :111111 ll:udly ever c:rosa.
,..,,
t
Ullle8I'II<IUI
tl~ht.
•· 1 b,. 11ot rejeCted any or tbe moral values t
..:Ubwiht•
a. a. I
::&. :a. :tam afraid of tnaking mlstakee.
lin Ill terms of my wunts, Ukes, dislikes
IIDi v:aloea.
"· :1 am DOt afraid of maldng mistakes.
•· ldoDOt Uve In terms of my wants, likes, dis-
likes aad ntues.
:2'1. :a. J trust the declsto1111 I m:>ke spontaneously.
\lt,:t:do.aot truat the declslooa lmake
!&padbfteously.
U
... :Myfeel1."!1S of self-worth depend on bovr mucb
J;accompllsh.
ill. ;J,Iy feEI!n:;s of self-worth do
:how mach l accomplish.
DOt depend
ft. a. I trust my ability to size up a situation.
tt. ldooottrut my abUity to al~e up a
41. a~
owu loterests.
ft. I need oot ftl!tlfy my actions to the pursuit of
'*• ·lly "l!Kird values
are determined. for ~be
.:· >IIDOSt part, by t!>e thoughts, feellr.gs and de<efsloM of .others.
lri'J' 01r'll Interests •
42. a. Jam bothered by fears of being ln!ldeq=te.
llo. :·Mr :moral'nlues are not determine-:!, for the
11110at ·put, by the thoughts, !eel!ro.gs and de- •
<elslo!\!1 of others.
•· lamootbotheredbyfean of being ln:idequate.
o.
•a. :J beilcvv to U)1ng wlut t' feel in dealing with
•otben.
,•• J d~
lt. 1 do aot alw'lys need to ll\"e by the rules and
standards oC ooeiety.
45. a. I am bowrl by my duties and obligations 1o
olheu.
IIOt bellc're In uytng what I feel in deal-
Ill. I am not bound by my duties and obligations
tootbere.
!lnlr'wlth othe,..,
t~>;,y do '!lot luve
<the:aamfl rights and prlvlh,ges as ~<lutts.
:SC. :a. :cnudre" should re:tUte tlut
It>. :tt :ls ·1101 lmport:lnt to m<lke an Issue of r~hts
:tl\d prb·ll•-¥es.
good and c:to
44. a. lllve bJ' the rules and stand:trds of soci"W.
111.:1 cannot cope witt, the up5 and down of life.
:$3,
essent~lly
\. lbellevethat man Is essentially evilsnd can•
llot be lr\lSted.
.
~Uodo.
:a2. :a •. i•cu cope with the u1>5 2nd do'"nS of tile.
a, Jbelleve that man Is
l>etru.ted.
!II. :a, ·n ·1s ·po•3lble to live llfe to terms of what 1
\II,:Jt.ls•C!Ot pouthle to Uve Ufe to terms of ,.h:lt
:J·wut to do.
beUne I !o.ava an Innate dpaclty to cope
wlth life.
41. a. hmurt jnsilly my actlon.s ID the pursuit or rny
:11. :1 dosi't fc:tr fallllre.
~.
i
II. J do oot !>ellen 1 have an tonate cap:>elty to
eope wJtb life.
Oil
:U. :a. :t fear failure.
situation.
.m.
a. lteAe01\S are needed to justify my Cccllnl:!'.
b. Rusonaarrnotnccdcd to justify my ieclin;:5.
61
""· .a. ·There tre limes when ~t bel"' silent Is the
·.ks1 ""•r I can exprcu my (eeUn~;s.
$9,
tbe
•· .J lind It di((leult to express my !e.~llngs bjr
.Juat !;.;~ allent•..
&lo •• ·J O(~>l fnl It
Meessuy to dderd lllf pls1
~. latrlv~ ahnys to predict wh:~.t will
•· 1 do not feel It nccesury always to predict
what wtll happen In the future.
10. ••
,,~c~.
..
b.
~.
know.
.lt. :J.do iliA. Ute neryone I know.
CrlfiG!!m lhrutens
:Jl, /!.ll>ellev.,th:ltknowledgeo(wllat Is rlglll makes
act rlglll.
feelln;:s to my
13. a.· I welcome crntelsm as :tn opportunity Cor
crowtb.
b.
lly ba9tc rrsponsll)illty 1.5 to~ &9.-are of my
J~W~tauds.
~·· )fy b~~le responsibility 1.5 to be aware or
......
II. Appearances are :10t terribly import3nt.
1.5 most Important.
I$. a. I hardly ever gossip.
lt. I gossip a little at times.
.• .• •b. :Exl>n·~•lng myst~ll 1.5 most Important.
A
.a. 'ro fe.;t ri;M, I need ah•-:~ys to please others.
.h. :lcanf;>elright .;ithoutalways haYing to please.
16. a. J feel free to reveal my ,..e:aknesses among
friends •
«hen, .
:JG, t. I will r lsk a friends hlp In order to say or do
._bat l !Jelieve Is ri;ht.
.lt. I wilt not risk a friendship Just to say or d.,
•ut &. rt&ht.
IT.• :&.• ·1 fc:cl louwd to l.>~e-p rhc proml~es I rn."\ke.
·• ]1. ldonotahr:ays Ct"elboW1d to ke1!P the promises
I ll\31<41,
;la. -•·
t do not weleome erltlelsm as an Cpi"Jrtunity
for crowth.
M. a. Appearances are all-lmport:lnt.
~n· needs.
M.a ..lmpc~sln; others
(rie:~ds;
b, Thereareveryfewtlmes when it Is r:1orc im·
.,.;ceant to expres3 feeli~s th~n to r.are!ully
en hate tbe sihntion.
·.• :~· I feel free to be a~ at those I love.
• .a.
for others to accept my
C2. a. There are nuny limes when It Is more lm·
portaat to express fe<lings th:!n to c:~refully
enluate the situation.
makes P"'Pie ac: ri!;ht. .
~ ,e. lam l!.fuld to be M,"T'y at those I love.
~
Mc~sacy
b. I feel free to expre5s both ,..,rm and hostile
·-'• Jdooot believe that knowled~eolwhat 1.5 right
~seully
Is aot
tl. a._ I only feel free to express w:srm feelings to
1nJ friends •
my self-uleem.
·.11. ,Crltkhm c!oes not lhrealeft my self-esteem.
·ptoplt~~
n
point of Ylow.
_41.. •· :I lib lneryone I
:&.
n Is Important thllt others :teeept my !>"In! of
Ylew.
Jt.;l do ..,Jt feel It neeesnry to deferd 1117 past
:50;.
h:!ppcn In
tutW.e.
J DIU!il •Wold sorrow :.t :~II costs. ·
:11.• Jt.lli !;!.It ~s~cy for n..:lo '"'old sorrow.
II. I do not fe<!l free to reveal my weaknesses
among friends.
fT.
a, I should alw~ys :.ssume re,.ponsibilily for
other P"'Pic's fe<>llngs •
11. I need not :~h,-:tys :t~sume responsibility for
other people's feelings.
U. a.l feel free to be
coosequcncu.
t.. I
myself:~ndbcarthc
do not feel rrec to be mys"lf
COM•'fiii<:Ret'S.
:~nd
bcnr the
62
19.
&.
I alru-Jy
know All
t Jl4!ed to know about m:r
11.
feel~s.
b. " - people
my weakneo•e•
c:~n
get :dong best
:leek tree to express
·.
a.
people will get :slofllt best If each eonplc:1sl~ the other.
• Cdb"ates on
•· As life r;:oes on, I continue to know more and
IDOre about m:r feel~tcs.
10.
a. T.,;,
I( c:~ch
person
himscU.
amonc
. 12. a. U>a'l'e feel~ of resentment about things th:tt
•• I do ...X hesitate to show my weakaes•e•
b. I® not have feelings o( resentment about
llill;p that are post.
I besiU.te to 11how
•lr•ugere •
uvput.
amorc sc:ungera.
eontlnu~
to grow only by setting my
high-level, socially •wroved goal.
83. a.IUkeonlymaseulllle men and feminine
lo. I wtU eoalliwe to grow best by bei.-.g myself.
b. ll Wee men and women wbo show masculinity
u well as femln.lnity.
11. a. I wilt
8~ts011a
vetnell.
U. a. I accept IDeonslstencles ... uhln myself.
lo. Jc:anoot&ccept ln<:onsistencles within myself.
M. a. I actively attempt to avoid embarnssment
w6ellever 1 can.
!1. a. J.tallls 1>2turally coo~ntlve.
11.1-do not acthely zttempt to &'l'old
elll'barrassment.
lo. Mao Is ~~atunlly •niagonistlc.
t-C. a. I doa.'l mind bugblng at a dirty joke.
85.. a. ll>lame my parents for a lot of my troubles.
b. I do not blame my parents for my l:r'lllbles.
•· 1 hardly ever lau;;b at a dirty joke.
ts.
a. Happloesa Is a by-prod.uct ID bumu
nbtlonshlps.
ea.
•· I cube s!lly wbell [ feel like lt.
b. llapph>ess Is an end ID human relationships.
11. a. I ooly feel frre to show friendly fe!'lu;ts to
atr1lr.gers.
aT. a.
b.
b. lfeellree toshovr both friendly and un!rlend!y
feel""s to str:m:;ers.
tt. a. I
try .to be s!neere but l sometimes fail.
should al..-ays repent their wr.,ng•
~pie
need not always repent their "Tor.g·
~pie
88. a. I worry about the future.
lt. I do not worry about the future •
Ct. a. J:ll:!dness and ruthlessness must be
b. Sell-Interest Is unnatuul.
·t•.
thtngs.
doings.
. b. l try to be. sincere and 1 am sincere.
11. a. Self-Interest Is utural.
a. lfeel t~t a per soft should be silly only lit tbe
aJcbt time and place.
Oflpo~ltes.
b. Kindness acd ruth le!,. ness need not be
q>roaltes.
t.. A n<!Utral party c~n measure a ~PPY rebtlon-
ahlp by ooservation.
•· A neutr:tl puty eaMot measure 11 h.1ppy reill\lonshlp b)· ulr~en-atton.
CO. t. For me, ...ork lind pby ne tl><> umc.
• •· For me. work and pby ue OPI"'Siles.
• -.o.
a. 1 prefer to s:lVe good things for future use.
b. I prefer to use good
thln~:s now.
tl. a. hcxole Bloould o.lw:sys co"tlrol their llnrt.,r.
b. f'eople sb.luld e:<prcss
hon<>~tly-Cclt :on~cr.
63
U.
a. 'llletntlyaptrilualman Is eometlmes 1eni!Ju:ll.
lOS. -•· I apend more time preparing to live.
b. 'The ~lyeplrllual man Ia ~~ever ae1111wd.
U.
a. lam
8ble to express my feelln~s even whe11
•••7 eometlmea result in un<lestrable
-equences.
Llaman:~ble
to express my feel~s If they are
lt. lapend more Ume
IIYII16•
1Cil.. a. 1 am loved because I give love.
&•. l1um lowed because Jam lovable.
101. a. When
t rully love mysell, everybody will
lowe-·
1lkdr to result to undeslr.lble c:on.seq-es.
·lt. Wheat really love myself, there will still be
.._ -.1 am o!tt!a ash:a!Md of sorM of the emotloiua
1hat J feel bubbling up withlll me.
·b.l do Doe fetl ashamed of my emot!Oillll.
Rctu:~lly
u-,. who won't love me.
lot. a. I c:m let other people control me.
11.
aS. a. Illnehadmy:sterlousorecsl:lllc experiences.
rC2ll let other
people control me If I am sure
lheJ' -MU .not continue to control me.
lt.J.!J:aye never h:td mysterious or ~l:ltlc
tot. a •. A.. tMy ue, people sometimes annoy me.
eq>erlenc:u.
6. As IIley are. people do not :annoy me.
H.· .a. I am ortb:xloxly religious.
'AJf.
A
~
ill•.J.am I!Dt orthodrucly religious.
1111. -.._ UYI.!Ig!orthcfuturegl\>'es my life Its prim:>ry
a.l am completely Cree of guilt.
:tao. l.am not free oC guiit.
lt. Onfy<rh•n llv lng !or the future t!es into llv!r~
for the present does my life have meaning.
;a.l bYe a problem in fusing sex and lcwe.
!I. . J·b'"l 110 problem
In fusing sex and love.
~-
111. a .• llollowdlllgentlythe motto,
Ume.•
li!O. oa. ·1 feel dedicated to my work.
"lt. :1 do DOt feel dedicated to my work.
101.
:a.•.J eM •xpress
~fectloo
rt"g:u-dless of "'hether
·tt Is nturaed.
ita. oJcanao-t upress affection unless I am sure it
'-tiD! be retucaed.
1102. ;a. :urtng for the future
Is as lmporl:lnt as llvJnc
:for the mom:tnt.
~.
:103.
\b. lt Is
bell~r
to be )-ow sell.
ilo. ·WIShin;: nnd
lm:~~;inl~ c:1n be b;d.
lma~;inin;;
a.
V."bal t bnve been In the past dictates the kind
oC ie£soa I will be.
It;, What I
h:~ve be,;,n In the past does not necesnrJI,' dicl:lle the kind of person I will be.
--
113. a. Ills !mporl:lntto me how I live In the here
:~nd
lt. Jt Ia ol little lmparl:lnce to me how I 11..-e in
the kre and 110.,.
llt. a. I have bnd an experience where lllc seemed
are
b. 1 h:n~ never had an experience where ll!e
acemed Just perfect.
·
US. a, E.-11 111 the result of frustratlol\ In lryln; to
to llc populnr.
lliH. ••· Wuhln:: and
112.
just.~rlect.
'Only llvtn;: for the moment Is lmporl:lnl.
·a. :11 b bclter
your
h. lcfor.ot fetl bound by tbe motto, •Don't waste
JOIU' Ume.•
ft. 11. 1 ftljoy del:lchment ard princy.
lt. I do act enjoy debchmenl and princy.
"Don'~"""te
:tiY.-:1)':'1-I:ood•
llo coed.
11. J:dUsan Intrinsic part of human nature which
ffchts ,eood.
64
II f. a. A per SOil
Clift
completely eh:ln~:e hla esseatl:ll
128. a. Jam eell~!utllclent.
aallore.
t.. A
ft. lam aot aeU·au!llclent.
pcrmm ca11 arrer ~hallie Ills eDaeaUal
ut. a. 1 lll<e to withdraw from otben for extended
aatura.
period& of time.
11'f.
1..
taro afraid to be tender.
lt.l"cJo ao. Ilks to withdraw from othen for ex·f.alded periods of lime.
Ia, Jam Nt .Cn.ld lobe leader.
lUI. a. Jam auertln aDd aUirmlng.
DO. a, talwraya play fair.
a.. lam wt assertive aad al(lrmlng.
l-. llometunu l cheat a llUle.
11!1. a. Wom<!_A sbould be trusting and yleldiDg.
UL a. Sometimes l feel so angry l want to destroy
fir
a.. Women should aot be trusting and yleldlnr;.
120. a. J see U>JSeli as others see me.
•· 1 do 1101: see royse!! as ot.hen see me.
121. a.
n
Is a cood Idea t.o think ;about your createst
po(entfal.
,m
11. A persoa who thlnl3 about his
tial
CO<H:eited.
gre:~test
U2. a. 1 feel certain and secure In my relationships
!I1Uh others.
lt. I feel uncert31n and Insecure In my relatlon-.lllps with others.
poten-
1U. a. 1 Cln accept my mistakes.
lt. 1 cannot accept my mlst:lkes.
lt. Jam aot able to risk beir.g m!"elf.
124. a.·t ful the need to be dolru:: somethlru:: significant all of the Ume.
13S.a.l Und some people whoarestupldand
u.IJ>teresting.
b. 1 never find any people who are stupid and
lt. 1 do £0\ feel the need to be doing something
IZS. a.
ulote~estlng.
all ol the time.
•~
US.
t suffer from memories.
aocl
1>.
)tenllnd
women must not be both yielding and
anertln.
U1, a."lt!keto p:rlletpa&e eetlvely In lnleMe
131. a. Being myseU Is helpful to others.
.._last being mys.eU Is riot helpful to others.
131. a. lhaveh:uimo.ments of in!E:nse hnppincss when
lfeltllkel WllS ellpcrlencing; a kind o( ecst3sy
or bliss.
·
llllsns.. ~.
It, I do Got 1!\:e to
dlsCU$7.IOM.
I reccet my post.
)jo, 1 do aot _regret my post.
It, 1 do 1101: suffer from memories.
126••• 1!ell
womn must be both yielding and
asse:rtl:ve.
1 Uke to withdraw temporarily from others.
· fie. l do isot like tn withdraw temporarily !:-om
otheu.
tr. J.fca obould DOt be assertive aad affirming.
123. a. I am •ble to risk being myseU.
a.
W.
122• a. ")ten s!><>Uid be assertive :aad affirming.
a~lfie&nt
t.urt otbera.
L IM'ft1" feel sa angry that J want to destroy or
krtothers.
t.•. l bve not
pntlclp:~te
actively In Intense
·
h~d moment" o( intense h:lpplness
when l felt like l was eJ<pcrlencing :> k1ncl o(
llllss. ·
65
Ut. a. J'eople hue aft
ln~llnct
1411. c. 1 con like
for evil.
·
•· -1'8op!e do ftOl have an lnsllnct for nil.
~pie
without h:2vln; to opprove
.tlbem.
fl. I caaaot like people unleu I also approve of
:ace. 11. For me,
the futuro usually aeema hopcCuJ.
6. .ror 1!1<1, lite future often see rna hopelc...
lCI. a •.People are l:oth r;ood :alld uU •.
lhlllll.
147. a. People are basiC:llly ~:ood.
.
11. l'vople ara ftOl both good alld evil.
142. a. Jly past 1s a stepping SIDM tor the future. ·
•· Pllople are DOt b:laie21ly .:;ood.
ua. •. Jionesty Is alwllys the best pollcy.
1i. 'lltere are times wbeft honesty
;b• .M; put Ia a handicap to my future.
Is not the best
• poUcy.
10. ·•· •J:!Uing Ume" Is a problem for me.
11, •KUIInc lime" 1s not a problem for me.
1«. :a. For
HD. a. J can lee I comfortable with less th:ln a perfect
~formance.
past, present and futuro Is Ia mean.Jai:ful coolinuity.
m&,
•· I feel uncomfortable 'Ooith :>nything less th:ln a
pnfect performance •.
11. 'Fw me, the present Is an lsbnd, unrelated
~the ~at and future.
lC$. •a •.)fy h'>J)ol f.n- the future depends
'frleads.
011
h:lvlng
;b. :Jiy hope lor the future does not depend oa
;tavlng kloonds.
tSO.
&.
I can overcome any obst:>cles as loru: as I beJlet'e In myself.
b. I
e:a~~not ovucome every obst:>cle eve" ll I
l>elleve In myselr.
66
THE DREAM CAPABiUTIES
I. Vo )'011 eva- Wit llbcut your dre:oms 1o )"""
.
£iend.?
Cl} IICWU C!) lnl'rcqumdy PI somt"limes
ASSESSMENT TEST.
f. Do ,..,U nu write your dre2mt d,...n?
i.Ltltaoctfnmr
(I) acver t2) Infrequently (l} sometinoc:s
fl) frequently
;J. '1\'ori..<JuKl.ly through d..., enlire h,.t, II s'-klt•Le •l'l'fl>d... t&\Jtely I!! ·minutes~ Sntee ther-e ~re no corKd .answ~n. an""" your finl impul"' or imprenion.
:1. :.SbnrJr r.n in the oppmpri>l"
'1.
c.:.-.nr. Low lang does it tole you to &<1
-
to si""P?
{IJ not ahle Co ttel to sl...,p v.ithout m.J;c:,.
tiorl (2) oroe hour or "'"'" (J) JO minnles to
J.our (4) IS to .30 minutes (S) IS minulrs
•P~ for yout" ~Mwer. lie sure
f:IMJf to.oma :3"f qne1tiuos. Fur eumple. if }Ott choose· answer
~:J. .11.... l>bd~11 the s~ Untler the colum" he ..led ·3·.
• 2 , •
s
or leu
:DO BOO
:ll.
J~,eme,,(,..,,
:11!.out the
.an
8.
quMti.>n< (unless o:locNise •pcalied) ue
"'af )1lU ~:~enlly dre;un. Tole inlo coosideralion
>JQ<U' .dr<~IN ov.:r tloe
Lut year.
~nlly,
plcuandy •lcrl
._..z. l5) oroe or more dreoms enty ni~ol
s
00000
• 2 3 •
!1. Do you rver J,...,., '"P"tilive •lre.m•?
(I) frequently (2) sometimes !31 infr.,')Utntly
(4) """"
:1. l>ct)vu tter thinlc oLcut yom dr.-.1ms even
10. Do )'OU ever have
ro rrrtJuentlr
• 2 l
•
(4} frequently
u; Do you dre:>m in rolm:r
(J) aoav.-ar"""'' oC <:Dlor {2) mtnlly t.l.•:t
and ahite (J) .,.,.., color (41 ma.tly color
45) rivid, intense color
if )'OU ~•·e l><:en tlom1odo sonoctloinl(
~r'&ful, l""'"rful, or fri~hlrnom; IHot ju•t
.arlt rnnembrr ,.J...t lo.1ppen<'<l?
(t) rrt•quc:nlly
• 1 3 •
DODO
12.
5
• 2 3 •
5
00000
t
2 3 •
0000
I
2 3 I
DODO
I 2 3 • 5
OOODO
,...,.,fd
~nll. Low
)'11\t rote ,..,.., drnom? ·
(I} S)'Uit.olie (Ocquirc:s inll"l"'·t.tiM•t to nn·
dulbnd.
\t. :noes,. d~n• n....,.,. or r...,r.,ll! ~"!!'"' ~;tit
~ tluou.:!..,.,t thr J.o)'-""""'"C: lu IM'!l u11
(hecane JOID<'UJ~ ~.., toou:iiUn,: tu , ....u vr
~:U"C·sornc-tl1t~ tk1t tri,~r'l .1 rrmmtf,,?
•.(J)J>ti\'n '('2) iufn:quently (J) '""'<'tllll<''
2 3 •
0000
2. :Do-~~'"'~" "!' in tf,., morninl! .,,.j
{(l).llleYCr (::!} inl'rc:•JUent!)· PI •ornnimM
'
00000
nis;lotm:tr<"?
(I!_,. (2) inl'rr<JUently (J) S<11nebmn
.If you don't renO<ml..-r dwm?
;(l)N.al on {2) infr~l"eutly tJ) •ometint<"5
2 3 •
how do you usu..lly (.,.,t when
fl} a•..l;e and alert (5) awJk" and
;pleJ!imes a moo::lo \4) two to lour limes a
I
OODO
you aw:de in the momang?
(I) .luwsh (21 aw•ke butlire<l !Jl ..... ~ ...
I?
ll. :llow.cl!eu do yoor remrml..,. ~·o.,r dr<!Gms?
;,(1)~ (2) nnn. ,.,. '";~ • '""' (JI • ,..,...
,~J.u
t 2 3 •
fl) l'reqnc:ndy 0000
Drc.un ~no~l~s on indored >l:ol~·
ifient aboul tl~t·;ooa<:is loh·.)
(2) tl10511}· spuhulic
p}llti<ture of srmloolk ;and rc-o~l(llo<:rc: "'"
faf 'Mod St...,IJolic p.ub to tloe Ju·•m r•i< tur<•. I
I
2 3
f
f'J lmt""'''r 0000
(41 "";.")' ..... ,
~~ 1<'~1 (A
n<•IS)'!Rl..,lic: picture .I HAlt tl~t•
clrf!'~"''·1 lifcr---ndwr fld'l ur J''l'"'cut•fu~·'fc tfu.-rc i1 d.rt."l:i c'l""""lot:' ul ft.:dmL:'\.
cl ......,:r.u. and :>CirUII> I
I l
3
f
5
00000
67
IG. Cetfl:r.zlly, flOW C"{><esslve are>""' in your
13. What J:ind rl chanetrn usu3.11y appnr 1ft
)OUr drr:>ins?
clr.,-~ons?
~mti..,Jr.,.m.)
(l) -fllJ<M'IIon (No.,ntw.Jrd "''nift~r .• riun
,.(rmy 1)-pe of cfrmmer nprt:sston u( f<·dinl!\
(I) 110 cfwacters at dl (Jl~e ,J,.,..,...,, i• not
(!J 110 cd.er doaraden {The dre-•mn is al..ne
Of'tln••J:Iots.)
In tl~e d•.,-•• n.)
CJJ unb.....1t (Not .,.,..,.,.,~ny k"'"""-
CQ st"'£1tt (Some 6J!lt"Uion. ''"' •~Ito:.•~<~ I r.J
ladudin, famous p:oplc. n101t<l~n.
·
f111tn.1h, stran~t'rs.)
Cl) rncdcule (Dd'mile but not slrtl..illl! e•-
Ci) l.od, (Dot!• lm,_ •ml11nkt10'A1l ch.,,.1l'fS.)
(4) sfnMC {Eqxeuion l•l:n r><rfen•nt:c' '"''T
• minor
(>rC'Isiun.)
&5) ~,. (l'<'r><Xl.tHy J,.,,...,. ckv"'- lt-rs in
dratM. 11te dtar>cl<n are tloc s.u11e,.
all ol.hcv dr~ .octivilie-s,
they
I t 1 C 5
ue In w..lanr;: life-including ani11Uis.)
00000
U. 0.. tJ.., aver:~~:C, how"'"'''" )"OU rat" ynttt
s:ltfsbction IC'·d in
f'Jitf
r.-.• ture.)
lml th:s not
clomih:lle dreams.)
{5I lntnue (Prolorn;t'<i•mJ cunoplt1~ ~•J>rt'S·
lieD J ru-ling. Eqne>sion tlunrin.oh·S t:ttllrt'
drams, even in tloe Lxe a( olnl~ck'S.}
17. Cenerally.ltow mud. r.-c:lin& tlo you '"""" in
dr~m b ltnfini•lortl.)
(2) ,.,_lr.t! d"\.lli\lit..l
(t) 110 Ct:eling (Drt;uns ah<ltll tlri:lt!1 or
· PJ 11.\m...._n"ll S>fisfoc-J !In one "'f"'"' floe
.tJ} sfi10f.f (Jl,e Urt'~ms e.-ulo some fo-clilll!;
,..,... """''"'?
-
dram li ror;t{'lde. but tloc J, c>ont"f couiJ
lave done more to rotnplde tire >lof)· )
atory ue complete. The dr.-am<.,. feels fin·
h!mf ...;tl.
lhe total draun.)
the t.aclh'Tounol. I
(}) mucleute (l1oer" is .un~e f<edm~: tl1JI is
eel~~. but it dOd not dumitMIC nr t!Vt'n
r;:"t'>rly infiurnce rloe Jn·ams. I
(4) tlronJI: (Definite (,·din~. more tlo.m i•
auallyeri<lcnl in nonnal """\;;"!( lofc, hul il
does not tlomitule enflrt" dreams.)
CS}Intense (TI~ fcelin~ a>·ernues oil •'"' in
dtc:znu.. 1"he drt"J.tuff is a\\.~rc th.J.t h~ is
teding ~nd .n,.,~ il ro fnllr occttr.)
I 2 l C
0000
JS. Ccner•Rr. L,l;ng oil of your dr<'•m• info
in,..,.,
drt'3nts?
(I) 110 role (11oe dre:uner lw no rule in floc
drca,;.s.)
(2).,...sive fTh<' drr3mt'f is only a Jl-l•l a( tfoc
cfrczms. His role is doat a( L..~ng Jlr<"<<'nl IHtt
)"00
unlnn>l.-....1 and """"'!"'""'""·)
1Ji~.1fy ~fi\·e fu:r~ k l0111C fl"'ii"UI"it"'
Ly lfw: drt•Jnt<."f to ,Jr..-~•n ~.,.-.... u. l•rl fr>r tloe
a'Ost Jl-lil tloe drt'01nu,,.·, "''" tk...·s not
Jt:1111!<' doe oulcumc ol tloc tlr~.un1.l
(f) active (Orr.~m~:is xb,·ity Is ni~Viou<. I Its
role In r<'<JlO"SC to C\"tnls" ro<~>t~dc.)
(Sj ~ xlive (Oromrr •• XD\"11)" UoJIIttllatn
1&. Ceneralfy. ltOW tttnch clarity do l"" I• we in
)"0\11 drcJms?
(l}eotR{'fcld)· rou(uK'IJ (The t.ln-~111 toicturt"s
-lncofk'J.,,tl. t:vcnls ot...l (C"t.·lim:s h•vc no
n
·abe dcc-;ams.)
«"VmfJ. th.al rcm.tin nl·utr..al.)
lhe l<:c~ng ll""'j;l' i> Vill.~•c and in
ff) coruplr'd)· >-.~hslied (11or pt<lllrt' .11vJ
())
2 3 C 5
Jrr3rtts?
(I) tomplddy dis,.li1fi..d (11,., Jre-•m pic·
lone II lncom{'lcce. lf..,., is~ scn•c llo~l tloe
Cocuider:Wm.ltow :ocli\'e are
I
00000
rebllun<loi(t.)
m111\Citw anJ HMiir~d nttt·rr i< Inti<'' <fi$•
torlion.II•O<rbla it d""' nnl ""'"l'l~r.·h· •~•­
IC.'Uft:- d,~ dn::un l'u:tmt,:s.)
1 2 l
•
s
00000
PJ IOiftC\>I•..C tkor anti din-e! 01..-rc ;, ~
~:d itlt·a c( "''·''IS ,:non~ nn m tloe
dJ.e:~:tns. Somto rlt.'tnt'UU uuy he tli,hntnl.)
(t}c:k:l.r arttl•lin'CI (ll•r :ndntt·< ""' tk.or
anJ dian:{ fHtl IH>I ""npld<•.)
ft~pfdrf)· dl·.•r ;uHltlnt"l:( tl-"t·,·liu..:" .uul
«<ions :u~ tnully tf,,.., amltlu t-.:1. lln·rt• "
IIO&Iiltnrl.inn.j
I
2 J C 5
00000
68
lt. Do )'flU rvn luv., • clu·•m in .. r,;.J, >•••r.a•
do~rf'•1J.
fl. Do you~.,., dr:uly '"""'P<'ri~nt-e p•cr
t"'tr.JI•uluury (t·JI1;?
(I) f>tV"' (2) nne:~ (31 ioJc~•r••·udr
ff) somt1lnon (5) (rnrccurly
JO.
ptaenf. k-rfi.ng 2nd cqtrC"1-c.in~ \\ h.tl ) 1n1
didn..t fn a Ct.·1t.un 'ihMhun?
(I) Dn'tf (;!) h.t'rcqtoclltly (J) '""1<1inn·•
(f) frrtjllently
tN'
I 2 l
• 5·
oooao
r..
«.-ptflil )"OUr "'C"fil~ lluuudt
"".,.,,.,w
l
•
13. Do)""' frie-nds ever loelp )"VII In )"'"
drr-.uns?
«.:a... ton'!>kld··?
(J}- (Z)Inl'requentry {3) somcti•n•..
PJ- ('2) ~ {3) infrnru-nriv
(4) somt"tintt1 !51
• 2 '
•
r•..,.. ~.rly oooao
b.: fuD f<...lint su iul.-n><: rh.. l tl !....oro.;... •
·rfle.~ lOr tlo~ r~>l of!"'" lofe,
(I) lleYft" {2) one<> {J) inlit<~t~n!ly
(4) ..,.....limn {'i)
fr«~Ucutly
s
00000
' 1 '
•
:B. Do )'011 <:Vt:r b.ve a dr.,.. m in "·loido llwre i•
.supe'r~nte'S~ so
tlut it is rotnplL'tt·f,·
dear and '"ivid; a Jr('.tm. with 110 s~mUc~i,.n-.
:a dir«t llle)J;J~e or 'oli~tuu; IKI'lltinl! 1"
(4) snnu:fim~~ (5) fr..,rocntl~
' 2 3 • 5
oaooa
3 •
5
oaooo
n.ar ~.,. ,.,,, ,.,., ~n ., ...
(~) fn•r"·"rlr
aeed any ~'pl.Jrution
Of
iuh:r("tt"t.lfiun?
(IJ.......,. (2) infrtqucnll)· (31 tum<·huu·•
I
2 3
I
I 2
DO
Yftd :are- dtt..o~ttmn:?
(I) tttUA":lr,r(1tcu .:ue llre.uuim: .mel ~n•t tin
IIOl inow it. lQ<l 01d in the dr..-~111 onl)· a• ~
p;nlit:il'anl.)
• f:!) p:trti•ITy
I\.••• n·•lizc !'"' ...-..d~ng or }l.JilJ 31 (" li_.,·in:-:. ~ cln·.un. IMd
dtro~n•irll:)
• l
3 • 5
e:J) zw:xe (\"ou 31'~01\'~~ tl ~'"u"..ff .J\""
oooao
drnmcr. rou act'lnthr tlrr.;!m '"'·"·~· ~ ....
7 ) • S
ft.) cu:nJdtit·l~- .&\'\.af.t"·t\'t"l rc•.tft"• "lui•• ''"''
I
oaooa
!IS. ~Do)·OU'«"·n dr.ul~- rr.-.r't""'"-~~ 'm•r fl-•"'·
•fc.din£. and C'l"'t"Utn~ "'lut ,un c.-..•ul,ln·t
uadukl?
'(I) llntf ('2) iufn·•l'•~ntl~ wl ..............,
Do,.,,
b..: a ...lid JK>int u{ rcf~ro:n,..- "lnb·
"'··?
(4) ""'"·ti"'"' 1:;) hnr~<·ntly
I 2
J'OUCVltdo~n)1ltinJ,!.Jhuut tt·. Ytnt,lun"t
fom:o~?
(l) ee~•·r (Z)oonce t1l ioiu•r"''"l
J •
a,...,.,
,.n
(".>llld
DO
' z
:13.. Ifow ,..,.clJ t·ou r:ole your >w.tz<11l~• ..-l.ilc
' z
~tJd.:ly clc.tl'. •l~t.·•~ ~uu \t."f::~ ht4.JII~·1•Nn·
;£d. «qn.:-,,i,.-~ .;~uJ mn•.omJ.:_ 1ltr.1tlt\ '1111.1111 m·ie'me fn·linJ: ..,wllu i~hl. \'1\ kltulurlo.
~felmt •lu·rc."
uf" dat-....c: tlua:.:;~ c.um:
~r·-.ith 1lnlh f1,nn '~'"l•tlic ht n·.tl?
)UI!
30. Have fOUl dreams ~h2ngt"d over the L,t two
:rears?
(J) ItO (2))-c-s
.:11. Would >= li1e ,.,, dromt· lo do•n!!.-?
(I) no (2) )l"S
:if. ·lin·<' )"OU ..,.,., J..,.J Jn·•nu t1L11 '"''.. cucn-
:V0)0U ........ Jro•J:tl1 !fo.tl
oooa·
,., r.....,~··•~· oooa
rcprnsi\·t.·?
(I)M>·n- (!) """' m infr~rr""tly
IC) wo....timn !51 r..~f'"''l>·
!a. Do;rw~c.-ll.vedrnms d~lltdl ""' """'
)W t>ttd to do in tit~ futun·?
(l)~('l) lnfr.,quenrly (J) sonn~im~•
(4) &rqtocurly
.ft~.,.., """' "'""' to '"'d' ,.,.,
!IQ<nc(hing <.lira:lfy; sumttloin<; th.ol <loc~n·l
:~>o·rou t'Vt:r Iu.·e a <.!rum in "''i'h )'OU slnfl
~&mu [Uni"'e ta .r..:I.J\-e••u"Kflor fr01n <'uufu'oC..J't<o ~. o:~d'or from no f,·cltn~ In f.,!l ft-cl·
:i.g.1lltt1'or from n<m...-.pn-sn• e to fully
(J) aevrr (2) once (J) iufr.-.r~<~otJ,.
(f) tontCiitnet (5) (Jcqtll,.lf~·
oaoa
:n.
disgui~ or <.li,lnrt"l?
-\1} ~>eVer ('2) CN~ (31 iufr~'l'•~nth·
I 2 3 4
(4) Crcqucnlly
·
s
II. Oo rou ever !..we • JreJm in "hiclc "'"
:ss.:
l
Doyot~ f'Ver l~e • dr.,-•rn In ,.J,ir.lt )UJ
1iiiiMIL. and xliuns su th..t )..,, '~""""''" tbr
h
'
DODD
-C':IM set! •f~t it IL•Vl"'nm.:., INtt ~ ... , •In '"o(
~anoubtdt'rd,-rt'tlll-:. l'c"' ,J, .... &ltlt"'"'
)'OU ate;- cln· .atmn\.!:.
lf'C" tll."f'11\l: tlt.t( ~"" .~r~tlrt•.•lmnl!
fdw a '«."j\.lt.-tfr tftt-.IUI 1toh'"1111JUtf
afdc- tu "-"r f(":;tft.t..thttll'
Ill-
d .. ~ tllt".llll tlul
alfvw JUU ftrtL.IIt~''fJtU ltor•lu\ fltf
• 2 3 •
aoao
O«Uift'
tfut )CJlt .t'IC'
luu
\"nu .ttt•
ft·t·lma.; ;.a
\"tMI ,,, .•
ll'll.llll " · ' '
11w.l JCnl-f1•'l"" ... l t11 ll
I
1 ]
f
ooua
APPENDIX B
LETTERS AND SCORE SHEET
FROM THE CENTER
69
70
The Center Foundation
September 26, 1978
Susan ~IcN'ally
11204 Gerald Avenue
Granada Hills, CA 91344
Dear Ms. McNally,
You may use the Dream Capabilities Assessmen.t test for
your thesis. I only ask that you reference it appropriately.
As for using clients from our Center, I will need more
information about the nature of your project. Toucan either
write me or call the Center for an appointment at your convenience.
Sincerely,
w_,t-t.._ ~
Werner Karle, Ph.D.
Director of Research
WK/vp
-
o non profit educational, research and service organization
7165 Sunset Boulevard. Los Angeles. Califomia 90046 (213) 874·3136
71
The Center Foundation
December 12, 1978
Susan McNally
11204 Gerald Avenue
Granada Hills, CA 91344
Dear Susan,
I've enclosed a list of questions from the OCAP that correspond
to each of the scales you're interested in. You'll also find a samole
DCAP scored ·.vith a blank sc::~ring sheet that you can xerox as many copies
of as you need.
I've included a page of definitions. Let w.~ know how heloful these
are and what else, if anything, we need to do with them.
·
_ A copy of the POI scoring booklet is also included. Look this
package over and then give me a call so we can set uo another meeting.
I want to see if you understand everything you'll need ana answer questions and/or make changes.
\Ierner
W~--
\IK/vp
Enclosures
a non profit educational, research and service organization
7165 Sunset Boulevard. Los Angeles. California <?0046 (213] 874-3·136
72
::JCAP SCORE SHEET
SCORE
(Averagej
TOTAL
:::::::: --~-- . :. --~~- . .: ....::l=~-- . : . k:1Z
~:::::, --~=- __ ::_ ..::~ _____________________________..iZliZ
33
Responses
COiHACT Q.
COi-iT.~.CT R.
~i6~Es-
~
~
t
--~-- --~~- --~~-
o. __: __
EXPRESS!Gii
R.
--~~- --~~-
------
"----.,1
------~-------
!
-------l~J-~-
-----
I
l
~
------ ·______ 11___:_____ __] ___ ...
izJJ.lZ
---~
fl
I
~
tl
----~---+---+---+----·~---+~----~~--~·~fj
1FEEL!iiG
l
!:
_I!
.
_
Q.r--~-- --~-- __::____:~- ___::_11______ L
I __ J.-------~Vl._l
~E~LJ"Ir, ~
•
.
I
,,, K.
TRANSF. Q.
12
25
26
27
TRANSF. R. -----,----- ----- ------
!
31
l
f
I
.
;l
.
,:
.•
I
!~'----J
/)~-7
-----T------r-----r------r----t~-----
(c') Copyright
The Center fuund3Uon
73
The Center Foundciicn
&
•
y~.-
a non profit educoticncl, research end ser.;ice organization
7165 Sunset Bouievcrd. Los Angeles, Co::romia 9GC46 (2'131574-3!36