Feeds:
Posts
Comments

Labyrinth

Monday’s post included a discussion of the nature of mind, the brain as a transceiver and our experience as a kind of film. This poem in part at least includes ideas related to this.

Labyrinth

rag-rug-grey

Rag-rug: for source of image see link

Be as resigned and submissive as the earth, that from the soil of your being there may blossom the fragrant, the holy and multicolored hyacinths of My knowledge. Be ablaze as the fire, that ye may burn away the veils of heedlessness and set aglow, through the quickening energies of the love of God, the chilled and wayward heart. Be light and untrammeled as the breeze, that ye may obtain admittance into the precincts of My court, My inviolable Sanctuary.

(Gleanings from the Writings of Bahá’u’lláh: CLII)

The sequence of posts reviewing Karen Wilson’s book on the power of meditation seemed to make this a good time to republish some related posts of my own from the recent past. I’m spreading them over a couple of weeks as flooding the screen with them one after another might be just too over-whelming. The first post started with a concrete example of a typical dilemma to ease us in: last Wednesday’s post looked at Kahneman’s model in some detail. The previous two posts sought to plug what I regard as the serious gaps in his system by looking at dreamwork. Now we’ll start looking at increasingly spiritual aspects.

Some time ago we left Jack struggling with his unsolvable dilemma:

His reading of Buddhist writings had taught him that he needed to go deeper into his mind to find wiser answers but he didn’t seem to be able to get past the blocks at the end of each pendulum swing. Anger versus pity. A good trade he disapproved of combined with Sam’s fecklessness. Don’t give him a penny. Give him a good leg up. There must be a way of getting past the stand off, transcending the conflict.

He found himself fruitlessly analysing the moral issues. What passed for compassion in his head said he should pay, for the kids’ sake. His version of wisdom said he shouldn’t because he’d be indulging Sam, he’d never learn from the consequences of his actions and it’d be throwing good money after bad. In any case it wasn’t fair as Sam hadn’t paid him back a penny of the money he owed for his education.

He shook himself. He tried counting his breaths again. He needed to go deeper, but how?

We then embarked on an exploration of both Kahneman’s System 1 and System 2 models of decision-making before looking at some length at dreamwork as one possible way of going deeper.

How deep can dreamwork take us?

I want to draw on my own experience for this again. Mainly this is because I know what I dreamt and I know what I learnt from it. The evidence in that respect is as solid as it gets for me. It therefore interposes fewer filters between anyone who reads this and the raw experience it relates to. The drawback is that I have never had a dream that was stunningly prophetic or profoundly mystical, so the example I am going to give might seem a bit run of the mill. However, because I found an apparently simple dream profoundly enlightening, I thought it was worth sharing. What kind of dream might have helped Jack we may be able to come back to later.

fire

For source of image see link

My Dream

I am sitting on a rag rug, the kind where you drag bits of cloth through a coarse fabric backing to build up a warm thick rug.  The rags used in this case were all dark browns, greys and blacks. It is the rug, made by my spinster aunt, that was in the family home where I grew up. I’m in the living room, facing the hearth with its chimney breast and its cast-iron grate and what would have been a coal fire burning brightly. I am at the left hand corner of the rug furthest from the fire. To my right are one or two other people, probably Bahá’ís, but I’m not sure who they are. We are praying. I am chewing gum. I suddenly realise that Bahá’u’lláh is behind my left shoulder. I absolutely know it. I am devastated to be ‘caught’ chewing gum during prayers but can see no way of getting rid of the gum unobserved.

I worked on this dream using the methods described in the previous two posts. Various elements were profoundly meaningful, such as the rug made by my aunt, not least because of what she represented to me. For a sense of that those of you who are interested could read the poem The Maiden Aunt (see below). I want, for present purposes, to focus on what for me has become the core of the dream’s meaning, a meaning which is still evolving even though this dream is now more than 15 years old – still in adolescence really so there’s probably more to come.

There were two kinds of clue to this core meaning: one derived from word play and the other from role play.

Word Play

I’ll take the word play first as it’s easier to explain. The ‘chewing gum’ element of the dream can be dealt with quickly. It related to various ways I was stuck and perhaps still am!

More richly significant was the image of the hearth. The fact that it was in a chimney ‘breast’ helps convey the power of the realisation that came to me. The word ‘hearth’ is comprised of several other key words: ‘ear,’ ‘hear,’ ‘earth,’ ‘art’ and most powerful of all ‘heart.’ All of these words were separately of huge significance for me though I had some sense of how they might all fit together.

For example, I had latched early onto the words of Walter Savage Landor, long before I had the dream:

I strove with none, for none was worth my strife;
Nature I loved; and next to Nature, Art.
I warmed both hands before the fire of life;
It sinks, and I am ready to depart.

The art of listening had separately been extremely important to me in my work as a clinical psychologist which made finding the ‘ear’ so closely tied into this central image not entirely surprising. Also having an ear to hear the intimations of the spirit is emphasised in Bahá’í literature as being of critical importance to moral progress.

This only got me so far though. I needed some other way of decoding the full import of the dream.

peat-digging-in-dutch-rural-landscape

Peat Digging – for source of image see link

Role Play

If you remember, when I was explaining dreamwork, I spoke of how each dream element is part of the dreamer and we can unlock the meaning of the symbolism not only by tracking our associations with it, but also by pretending to be the element in the dream and speaking as though we were it.

The result in the case of the fuel burning in the hearth was dramatic. I had been really struggling to make sense of this part of the dream. What had a coal fire got to do with my situation, except as a memory of childhood with relatively little relevance? I decided I needed to sit right in front of the hearth of the house I was living in at the time and speak as the fuel itself.

The Fuel: I am peat. You dig me from the earth and I burn. You feed me to the flowers and they grow.

Need I go any further really with what I said? That first moment contains the key to unlocking a whole treasure chest of meanings.

On the 26th April 2003, at least five years after beginning to work on the dream, I wrote in my journal, trying to summarise some of my insights:

I’m part poet/writer, part psychologist, part educator, (both subsumed by the term mind-wright) – the words wright and writer catch one part of my essence – my tools are words by and large – mind does not quite catch the other part – soul is too grand and beyond my competence – the nearest I can get is being a wordsmith and a heartwright. The word heart helps because it includes in itself the words art and (h)ear, an essential combination of skills or qualities entailed in heartwork. It leads back to my concept of heart-to-heart resuscitation. Hearts have to connect. That it also links with my archetypal dream of the hearth, where the fire of spirit burns to give warmth to the mansion of being, makes it all the more powerful a word to use in this context. The essence of my being – peat – is to fuel this process. An additional thought: 28.04.03 – if you place Heart and Earth overlapping you get Hearth. Each is also an anagram of the other. In the Bahá’í Writings the heart is often spoken of as a garden and of having soil. Also I have prayed for God to ignite within my breast the fire of His love and Bahá’u’lláh refers to the ‘candle” of our heart. Hearth eloquently combines these notions of the heart as a garden and as a container of fire. What does this mean in practice?

I’m still trying to answer that question.

Digging Deeper

The progression up to this understanding and beyond is also intriguing.

When I first had the revelation that the fuel was a pun on my name in its shortened form, I took a narrow view of what it meant. The name my parents gave me was ‘Peter’ with all the associations of rock. When I first began to work on the idea of ‘peat,’ I felt that the dream was saying that I should draw on the essence of who I was, not the persona my upbringing had fabricated in me after the image of my silent and stoical father, hiding his undoubted love behind a wall of reserve.

Then, pushing it somewhat further, the idea of burning Pete came to mind, which suggested the idea of self-sacrifice. But increasingly, as time went on, an even deeper meaning, complementary not contradictory, began to come through: perhaps ‘peat’ was not ‘me’ but came from something outside me and far richer and much more substantial. The earth became a symbol for the realm of spirit and peat came to represent the power that could flow from that realm into my being to give me the strength, energy and wisdom to do far more, far more effectively than I could ever do by any other means.

Of course, none of this exhausts the implications of the dream. The quotation at the head of this post was one of the associations that came to mind when I was working on the dream very early on. It gives yet another level of meaning to the dream to interpret it in the light of that quotation.

I don’t expect to get to the bottom of this dream’s meanings in this life. I just think I have to keep referring back to it to see what else it can teach me. I think it is a dream about the heart that came from my heart. I feel the heart in this sense is the experience of soul or spirit in consciousness. Heart is used in other ways, I know, in our culture, and many of these ways connect it primarily with our emotions – anger, envy, desire, what passes for love, sadness and so on (I’ll be returning to that in a later sequence of posts). That is only one way of looking at what the heart might be. The heart is also a source of inspiration, and, while our emotions shout, the heart whispers its wisdom and we do not hear it unless our minds are quiet.

And that is where the approaches we will be looking at next time come into their own. We’ll have to leave Jack swinging from his pendulum of doubt for at least another week.

The Maiden Aunt

Jaha Dukureh, who recently started the small NGO Safe Hands for Girls. Photograph: Troy Stains for the Guardian

Jaha Dukureh, who recently started the small NGO Safe Hands for Girls. Photograph: Troy Stains for the Guardian

Malala Yousafzai deserves the recognition she has received for her courage in standing up for women’s rights to education. She is not, though, the only woman to be setting an inspiring example, as the recent Guardian piece illustrates. Jaha Dukureh is taking on a most intimidating challenge against formidable odds. Below is a short extract: for the full post see link.

Jaha Dukureh lies collapsed across a two-seater sofa in the living room of her father’s house in Serekunda, the Gambia. A fan attempts to break through the stifling mid-afternoon air. Sitting here, waiting, she knows she is about to open the closed box of her own history for the first time, and speak to her father about the practice that put a blade to her flesh when she was just a week old.

A few days ago and 4,000 miles away, in a very different air-conditioned room in Washington DC, the 24-year-old stood up to speak to advisers of the Obama administration. She explained that, as a baby, she had been subjected to female genital mutilation (FGM): her clitoris cut off and her vagina sealed, with only a small hole remaining for urine and menstruation. She warned that American teenagers were still being subjected to this practice, taken to their parents’ countries of origin to be cut in preparation for marriage.

Dukureh’s life has transformed in the past six months. The Gambian-born immigrant, who lives with her husband and three young children in Atlanta, Georgia, recently started a small NGO, Safe Hands for Girls, to help women like her who are dealing with the daily consequences of FGM. But after her online petition, backed by the Guardian, calling for a new study into the practice gathered more than 220,000 signatures, she found herself propelled into the spotlight. In a matter of months, Dukureh has organised the first youth summit on FGM in the Gambia, quitting her banking job and cashing in her pension just to keep going. “People don’t know how much I’ve had to give up,” she says. Her aim is to bring an end to FGM within a generation, and having her own children has only made her more determined. “My daughter will never be cut,” she says. “It stops with me.”

But here in her father’s living room she is not a campaigner, just a nervous daughter. Over the next week, she will take on the government, religious leaders and traditionalists, launching a controversial youth-led movement to end FGM in the Gambia, a country where three in four girls are still cut. Harder still, she will visit the woman who did this to her and attempt to explain the damage it caused.

Seven Illusions

I prefaced this review-sequence of posts about Karen Wilson’s 7 Illusions: Discover who you really are with an explanation of why it has been somewhat delayed, partly by my feeling that I needed to publish the post on the No-Self issue first.

Also, I was planning to do a simple review but the book raises so many fascinating issues it was hard to resist launching into a full-blown commentary. Hopefully, with the delay, I have been able to balance the need to flag up meaningful echoes while remaining sufficiently focused on the text itself to do it justice as I feel it is an insightful and honest exploration from direct experience of various challenges to and rewards for the serious meditator.

This is the second of three parts. The previous post looked at her basic intention and flagged up a couple of caveats from my point of view. This post focuses on the importance of meditation and its challenges. The third post will look at the shift in priorities involved and what we might learn from that.

Why meditation matters

Part of what relates to the importance of meditation, I’ve dealt with in a previous post, which focused on the No-Self issue so I will not revisit that here. What follows will inevitably have implications that are relevant to that issue also.

To describe our life as we perceive it, Karen uses the metaphor of a film to convey that what we experience is only a simulation and not reality. To over-identify with our character, in the Hollywood sense, is to surrender to the illusion and we can choose otherwise (429):

You have the free will of letting the Ego control you, or you can become the master and start living the movie through a totally different perspective.

She argues that (433): ‘To find yourself and to find presence, meditation is the best tool that you have.’

Even so, the task that confronts us will not be easy. Our movie role will not give up without a fight (435):

The Ego, the mind will try to prevent it, it will do anything to stop it. Of course, because the more you do it, the more IT will disappear.

She clarifies what we must do in response (437):

The challenge is to still do it under any circumstances, despite what is being said inside your head.

She shares some of her most telling insights and useful analogies here to help us see what we must do and why (531):

. . . when we are listening to the mind, we find ourselves in the past or a probable future. It is really an amazing tool, which is here to help us survive in a physical body in this three dimensional world. The problem is that we forget that it is just that, a tool, a computer. Over the years we put effort into making it strong, sharp and intelligent. Unfortunately, we overuse it and we forget to turn it off.

This is territory that Hanson and Mendius also explore from their slightly different and somewhat more academic angle. They Buddha Brainanalyse in some depth the neuropsychology of this survival tool from the perspective of brain science.

Karen is very clear about the trap that has been sprung on us by the worldly and practical success of our survival tool (535):

After a while we even forget that we are actually separate from it. This is the biggest illusion, the identification with the mind.

I might want to take issue with her terminology here, when she is discussing what she refers to as the ‘mind’ (582-89):

It is a computer, gathering, analyzing data and offering solutions. It never stops. It is restless. We made it that way. It will only exist in time, in the past or in the future, and it will always try to escape the present, because in the NOW the mind is not. . . . The main problem is that the brain takes everything the mind thinks as real. For the brain there are no differences between an actual physical danger, and your mind thinking about a fictional, imaginary danger.

This conflicts with the understanding I have developed after years of reconciling psychology with Bahá’í spirituality. ‘Abdu’l-Bahá assures us that the mind is an emanation of the spirit and not a product of the brain: this fits with the idea of the brain not the mind as a transceiver, ie it both receives and generates data as the computer does. The brain therefore can be seen in this version of the model as the source of ‘static’ that interferes with our access to the mind, which is our direct link to the world of spirit. However, I don’t think this possible quibble should deter us from recognizing the value of what she then goes on to say on the back of this analogy (589):

Her core point is none the less clear (599-600):

If the mind is only a computer, then it is there for someone to use it: you.  The mind is just a tool, but a wonderful tool. The only problem is the common mistake of identifying with that tool. . . . . You need to find yourself. You need to find where and who you are. And I will say it again: meditation is the only means through which you are going to find these answers.

This does not mean that we should devalue what she calls the mind (613-621):

First of all, it does help you take care of your body to survive in the world. . . . . Secondly, it enables us to project ourselves in time, in the past and in the future, so we can understand what went wrong and avoid the same mistakes, and we can anticipate and plan for our future. . . . . Then, the mind helps us to tap into and translate information from the spirit world, . . . . . Also, a clear, focused and pointed mind will help us achieve anything we dream of. . . . . . Last, but not least, the mind will translate into words your true being, your soul.

Also that description indicates to me that her concept of mind is closer to that of ‘Abdu’l-Bahá than her original points suggested.

Nor do I want to argue with her next main point (622):

Our essence, our soul is energy and only energy. It does not communicate with language. It communicates with impressions, feelings, and intuitions.

She then moves onto a theme close to my heart (sorry if that sounds like a joke!) and one dealt with in some detail already on this blog so I won’t dwell at length on it here (625):

We are under the impression that our head says something and our heart, our inside, is trying to say something else. Believe me, in these situations, always listen to your heart. Always.

A key point comes slightly later and, though apparently simple, is in my view of profound importance, not just in terms of schooling, which is her point at the time, but for all of us throughout our lives (677): ‘we are not taught how not to use the mind when we do not need it.’ This is something crucial which it is never too late to learn.

ThriveShe emphasises that (677) children, if properly taught, ‘would learn how to focus and use their mind to solve problems, as well as how to turn the mind off in order to not over load it and stay stress free.’ And also, I would say, to gain access to other aspects of consciousness with different powers. Layard and Clark are similarly advocating the teaching of mindfulness in schools in their book - Thrive, reviewed earlier on this blog Unfortunately there is little sign yet that schooling will shift from its current reinforcement of the language-bound ruminating mind any time soon.

One of challenges of undertaking meditation is that the rewards, in terms for example of a quietness and expansion of consciousness, cannot be experienced except as a result of meditation itself, so we have to embark on an effortful discipline motivated by faith alone. She puts it succinctly (716):

That silence and that space cannot be understood at all by the mind or the intellect as it is a no-mind place. The only way to comprehend it is to experience it, to live it. You need to find it for yourself.

Even so (722) ‘Enlightenment is not something far away and complicated to reach. It has always been there, inside you, easy to grasp, just waiting for you to be ready.’

Bahá’u’lláh, the Founder of the Bahá’í Faith, says essentially the same thing (Gleanings: CLIII):

Deprive not yourselves of the unfading and resplendent Light that shineth within the Lamp of Divine glory. Let the flame of the love of God burn brightly within your radiant hearts. . . . O My servants! My holy, My divinely ordained Revelation may be likened unto an ocean in whose depths are concealed innumerable pearls of great price, of surpassing luster. It is the duty of every seeker to bestir himself and strive to attain the shores of this ocean, so that he may, in proportion to the eagerness of his search and the efforts he hath exerted, partake of such benefits as have been pre-ordained in God’s irrevocable and hidden Tablets. . . . This most great, this fathomless and surging Ocean is near, astonishingly near, unto you. Behold it is closer to you than your life-vein! Swift as the twinkling of an eye ye can, if ye but wish it, reach and partake of this imperishable favor, this God-given grace, this incorruptible gift, this most potent and unspeakably glorious bounty.

3rd 'I'

The sequence of posts reviewing Karen Wilson’s book on the power of meditation seemed to make this a good time to republish some related posts of my own from the recent past. I’m spreading them over a couple of weeks as flooding the screen with them one after another might be just too over-whelming. The first post started with a concrete example of a typical dilemma to ease us in: Wednesday’s post looked at Kahneman’s model in some detail. The last post and this one seek to plug what I regard as the serious gaps in his system by looking at dreamwork. Next week we’ll start looking at more even more spiritual aspects.

In the previous post we were looking at how we might consult with our dreams in order to discover different and more helpful ways of approaching our challenges in life, other than than the two described by Daniel Kahneman as System 1 and System 2. We got part way through a description of a process, mostly derived from the work of Ann Faraday in her book The Dream Game, by which we could learn how to do this. The idea is that this represents a genuine third way of seeing, even a third kind of self through which to see. It is not the only such way and we will be considering others. For now we’re picking up the threads from where we left off – how do we decode the symbols in the dreams we have recorded.

Stage 2 – Decoding the Dream Continued

d. Defining the Dream Elements

This is a crucial part of the process and so easy to get wrong. It is vitally important to be completely objective in listing the elements. I had to be careful not to dismiss any that I felt were not promising or not sufficiently drenched in deep significance. Also elements, as I discovered, are not just objects and people. They are everything in the dream including actions, feelings, fragments of conversation: even my own thoughts as a dreamer need to be included.

The-Persistence-of-Memory-1931

Dali’s The Persistence of Memory – for source of picture see link

e. Decoding Dream Elements

There was an over-riding consideration I rapidly realised applied to all aspects of dreamwork. The most fruitful assumption to make, once I decided a dream was worth working on, was that all the dream elements were aspects of my mind at some level, even though I was neither familiar, nor likely to be comfortable with them.

There were two stages now to decoding the elements. If I had decided to work a dream then, even if some elements related to past or future events, this was unlikely to be all they meant, so I would have to work with them as seriously as any other element.

i. Free Association
Anyone who is as averse to key aspects of the Freudian model of psychoanalysis as I am, don’t worry. I used to use the Jungian method of association.

With the Freudian method, as I understood it, you were meant to start with the stimulus word and associate from it in a chain. ‘Radio,’ ‘waves,’ ‘ocean,’ ‘the Gulf Stream,,’ ‘the Gulf War,’ ‘Syria,’ going back to the beginning again until all associations were exhausted. You can see the problem. I usually became exhausted well before the associations were. Whenever I tried it the chain never seemed to stop until each word had at least half a page of wide ranging associations from which I could not derive any coherent meaning at all.

Jung’s method was far more congenial. You provide an association then come back to the root word for the next. ‘Radio-waves,’ ‘radio-third programme,’ ‘radio-therapy,’ ‘radio-London,’ and so on. The process generally never created more than a paragraph of associations, and there was usually some kind of coherence to the way they grouped.

There is, of course, no need to be rigid about this. There have been times when allowing a string of connected ideas to flow from the one word has proved most fruitful. It’s just that I found the chain of associations method more confusing than helpful most of the time.

Sometimes, I did not need to go beyond this stage. The meaning of the dream became sufficiently clear for me to use what I had learned and move on.

The most dramatic example of how an association can free the conscious mind from the prison of its self-deception, came from a patient I worked with who had been diagnosed as having an ‘endogenous’ depression, ie one that was not explicable in terms of her life situation. She was an articulate lady who gave clear descriptions of her history, which included a basically contented childhood, and of her current feelings, which were often suicidal, though she did not understand why. One day, she spoke of a recurrent dream she had. With variations, it was of being in a room with Hitler’s SS. They wanted information from her and were preparing to torture her.  Before the torture could begin she invariably woke in terror. Following the model I used for my own dreams I asked her to give me a full description of every aspect of her situation in the dream. She described not only the people, but also the size and shape of the room and the kind of furniture that was in it.

interrogation_room_by_cold_levian1

For source of image see link

Naturally, we focused at first on the people, but, apart from the obvious link of her having been brought up in the aftermath of World War Two, there were no links with the SS officers who were threatening her. The room did not trigger any useful insights either. We were beginning to wonder whether this was simply a childhood nightmare of the war come back to haunt her, when I asked about her associations to the furniture. We were both instantly shocked by her first answer. It was exactly the same as the furniture in the kitchen of the house in which she had grown up.

It would not be right for me to go into any detail about where this led. I imagine everyone can see that the picture she had persuaded herself was real, of a contented childhood, was very wide of the mark. That she had no vivid memory of any one traumatic incident was because there were none to remember: her whole childhood, as we then gradually came to understand it, had been a subtle form of emotional starvation and neglect successfully disguised for her at least as normal parenting.

I was utterly persuaded then, if not before, of the heart’s power to use dreams to make us wiser when we are safe and ready, and of the truth of this not just for me but for everyone.

In terms of my own dreamwork, if I’d missed an important issue, either by using associations to decode the dream, or the Gestalt approach below, I usually got another dream reminder pretty quickly.

Sometimes, quite often in fact, associations did not work completely enough. For instance, the figure from the freezer elicited a few fruitful associations, not least to the monster created by Dr Frankenstein, to O’Neill’s powerful exploration of despair, and to the idea of the Iceman as a personification of Death, fears about which were part of the air I breathed in childhood as a result of my parents’ unassuageable grief at the death of my sister four years before I was born. Some of my poems testify to the powerful impact of this period on my mind.  However, not even these powerful links convinced me I’d completely decoded the dream.

ii. The Gestalt Method

This method was almost always the key to unlocking a code that associations could not decipher. As Ann Faraday explains in her Chapter 8, there are also ways for asking your dreams for help with decoding very resistant dreams (page 130):

Since the main problem in understanding the dream is to discover what issue on your mind or in your heart provoked the dream, you can take a shortcut by asking your dreams for help on a certain problem of emotional significance before falling sleep. . . . . Religious people to whom prayer comes naturally may like to ask God for enlightenment on the dream. However you frame your request, it is essential to have your recording equipment ready, since failure to do so is a sure sign that you’re not serious, and the unconscious mind is not fooled.

Before resorting to that, I generally tried the Gestalt approach. This involves role playing the dream element.

SnowmanTake the figure from the freezer I described in the dream in the previous post. Once I spoke as the dream element (and you can also do this for inanimate objects – we will come back to this next time) its meaning became blindingly obvious fairly quickly. It is possible, and often necessary, to dialogue with the element as well. To do this you have to allocate different places in the room for the two or more elements to the dialogue to speak from. What follows is a reconstruction of work done many years ago.

The Iceman (from a kitchen chair): Why did you lock me away in here? What had I done? I have been shut away in the dark and the cold for I don’t know how long. Why are you so afraid of me? (Silence)

Me (from my armchair): I am scared of you, it’s true. But I swear I didn’t know I had done this to you. Can you promise me you mean me no harm?

The Iceman: I don’t want to harm you. I just want to be free. To be in the light and warm. I don’t know why you were so scared of me that you had to lock me up. (Silence)

Me: I’m not sure. There must have been something about you that scared me.  Can you guess what that might be? When did I lock you away?

The Iceman: I’m not sure. I’ve grown up in here. I was shut away when I was only a child.

To cut a long story short, it became clear that the pain and rage I felt as a child, when I was placed in hospital and operated on without really understanding why, had been unbearable. It also had associations with feelings of intense cold because of the way I experienced the chloroform they used as an anaesthetic. After cutting myself off from that part of me that felt the pain, I’d fed him with every subsequent unbearable pain or intolerable rage. In this way he became bigger and bigger and ever more scary. It became harder and harder to think of integrating that part of me again into my ordinary conscious experience.

Finally, in my imagination, there was a tearful reunion. I embraced the figure that had frightened me so much, welcomed him and brought him back into the warmth of my ordinary life. A key idea in dreamwork is to embrace what you fear and thereby reintegrate it. In that way we can gradually reclaim all our energy and all our powers. Even anger has a place in a constructive life. How else are we going to know how to mobilise ourselves to respond to evil and injustice when it crosses our path. I had repressed my pain and rage. Taking them out of the cage and reintegrating them is not the same as acting them out. Our culture is not good at treading the middle way between repression and disinhibition. The middle way is to remain aware of how you are feeling but to contain it, reflect upon it (something we will look at in the final two posts of this whole sequence) and decide how best to deal with and if appropriate express the feelings constructively.

C. The Implications of IntegrationBerrington Buddha v3

This has been a rather extensive treatment of the basic aspects of dreamwork as one example of how we can gain access to another system of thinking than the two Kahneman seems to feel are all that is available to us.

The point reached –  the integration of and balance between extremes – hopefully has signalled how useful even this one approach could be to helping us get past a pendulum dilemma, where we swing between two apparently incompatible courses of action in response to a challenge. There is a theme that Jung deals with, but which is already present in Myers’s thought, that is relevant here. To quote Ellen Kelly in the Kellys’ monumental book Irreducible Mind  (page 64):

In keeping with his “tertium quid” approach, [Myers] believes that the challenge to science does not end but begins precisely when one comes up against two contradictory findings, positions, or theories, and that breakthroughs occur when one continues to work with conflicting data and ideas until a new picture emerges that can put conflicts and paradoxes in a new light or a larger perspective.

Jung believed that when we are caught in the vice-like grip of this kind of conflict, we have to find the ‘transcendent’ position that lifts us above the paralysis induced by two apparently irreconcilable opposites to which we feel compelled to respond in some way. Stephen Flynn makes an important point in his discussion of Jung’s concept:

Jung mentions one vital aspect of Transcendent Function, as ‘active imagination’ whereby the apparent haphazard frightening images from the unconscious are integral to the healing process.

This obviously relates to my figure from the freezer and anything else of the same nature. He then quotes Jung himself about any related conflict (The structure and Dynamics of the Psyche 1960 – page 88):

The confrontation of the two positions generates a tension charged with energy and creates a living, third thing – not a logical stillbirth in accordance with the principle tertium non datur but a movement out of the suspension between opposites, a living birth that leads to a new level of being, a new situation ….  the shifting to and fro of argument and affects represent the transcendent function of opposites.

There are other paths towards this kind of transcendence and discussion of them inevitably includes a consideration of the undoubtedly spiritual. I have deliberately avoided confronting that aspect of the matter so far, as even the more mundane powers of the dream seem magical to me, and draw on the right brain or what we often short-hand as the heart, something not reducible to either System 1 or System 2, in my view.

I realise we still have not begun to explain what kind of solutions might have occurred to Jack as a result of such a process. I plan to move a bit closer to that aspect of the problem next time.

The posts next week will explore some of these implications partly in the light of an important dream I once experienced. As a preparation for the way the first of these will edge closer to a sense of the way that dreams can be seen as a borderland between ordinary and transcendent consciousness, and even at the risk of making this long post unbearably longer, I think it’s worth sharing the experience of a Visiting Professor of Transpersonal Psychology which he quotes in relation to his investigations of paranormal phenomena. David Fontana describes it towards the end of his book, Is There an Afterlife? (page 425):

[Psycho-spiritual traditions teach that] astral and energy bodies hover just above the sleeping physical body each night . . . . I once had an interesting experience that could be connected with this belief in some way. For many nights I have been waking briefly in the middle of the night with a clear awareness of a presence standing on the left side of my bed. I had no idea of the identity of this presence, and it seemed to vanish each time just as I became fully conscious. Every time this happened, I fell asleep again almost at once. There was nothing frightening about the seeming presence, but I was interested to find an explanation for it. One night when I awoke with a strong sense of it, I received simultaneously the clear impression that to find the answer I must think back to what had been happening just before I awoke, rather as one rewinds a film. I did so – many things seem possible in the moment of waking from sleep – and immediately became aware, to my utter astonishment, that the “presence” was in fact myself, in the moment of reuniting with the physical body. . . . Whether or not [the experience] supports the notion that consciousness leaves the body each night during sleep I cannot say. But I know that the experience happened, I know it was not a dream, and I know that, having had the curious insight into what might have caused the presence, the experience never happened again . . .

3rd 'I'

The sequence of posts reviewing Karen Wilson’s book on the power of meditation seemed to make this a good time to republish some related posts of my own from the recent past. I’m spread them over a couple of weeks as flooding the screen with them one after another might be just too over-whelming. The first post started with a concrete example of a typical dilemma to ease us in: Wednesday’s post looked at Kahneman’s model in some detail. This and the next post seek to plug what I regard as the serious gaps in his system by looking at dreamwork. Later, next week, we’ll look at more even more spiritual aspects.

We’ve seen how Jack responded to his problem and found himself between a rock and a hard place. Instinct got him swinging between anger and pity. Logic looked a bit different, more pragmatic, but it couldn’t unhook him from the pendulum even if the extremes took slightly different names – would he be subsidising certain failure or providing support for a workable possibility of success?

What could he have done instead? How else could he have approached the problem?

I am aware that self-styled hard-headed readers may be getting ready to jump ship at this point, because they feel they are in firm contact with reality and are convinced that all the valid possibilities have already been exhausted. I’d like to request a suspension of disbelief. While there isn’t room in this post to rehearse once more all the evidence I believe exists for another dimension of consciousness, this sentence makes much of it that I have examined on this blog only a click away. All this evidence, and more that I have not yet quoted, convinces me that the approaches that I am about to describe are fully warranted by evidence out there, even when they move into transcendental territory. The only reason they haven’t found their way into most mainstream text books yet is because of the dogmatic prejudice of conventional scientism that leads researchers to believe there is no point in looking at any of these things because we already know they can’t be true.

Now, I’ll step down from my soap box and describe some of these other approaches which have their roots, wholly or in part, in this other aspect of consciousness.

A. Why Dreams?

I’m going to start with one of the easiest possibilities to explain and the most likely to be acceptable to the sceptical, up to a point at least. I am, in the first two parts of this treatment of dreams, going to keep as best I can within a framework of evidence that does not draw on the transcendent while plainly proving that we have modes of thought which cannot be reduced to Kahneman‘s  System 1 and System 2. It also provides an area of experience that every single one of us can test out for ourselves if we are prepared to give it enough time. It’s far too tempting for me to add that if you are not prepared to test this out yourself over a period of months, at least resist the temptation to assume it’s valueless.

Berrington blend v2

My main line of argument for now is that we can consult with our dreams. Dreams could offer a way for Jack to move beyond the stalemate of his pendulum swings.

What does this mean in practice?

Dreams clearly come from a different part of our beings than our usual daytime conscious thoughts. Visual elements predominate. Even verbal ones are often tinged with the surreal. The best way to conceptualise dreams for our present purposes is to see them as originating from a level of consciousness that is usually below the threshold of our awareness – subliminal in other words. None of this is incompatible with the generally accepted view of dreams as being involved in a process of consolidating memories from short-term to long-term store. This function gives them a special role in alerting us to the meaning of what is called ‘day residue.’

Once you accept the idea that dreams come from below the threshold of normal consciousness, it becomes possible to see how useful they can be in problem-solving. This is because they come at a problem from a completely different angle from Kahneman’s System 1 and System 2, and it will also become apparent that they can bridge the gap between the material and spiritual aspects of consciousness, drawing therefore in my view more easily upon the transcendental. I have chosen to start with dreams because not even the most reductionist scientist would deny we dream, even if he never remembers one.

Also, dreams highlight a key problem which permeates this whole area of human life: there is a world of difference between an experience and the interpretation of that experience. Nevertheless, it is not good science to dismiss the experience just because you don’t like the explanation that someone has pinned to it. Dreams undoubtedly exist. They are an unusual state of consciousness. What they mean and where they come from is open to interpretation. As such, therefore, they are potentially perfect illustrations of what I am hoping to convey.

At the most basic level you have the possibility that they can bring to our attention purely physical factors that were below this threshold of consciousness during the day. One such example is of the man who had a recurrent dream that a tiger had its claws in his back. After several frightening nights of this he asked his wife to check the skin there where he couldn’t see it. She found suspicious blemishes which a visit to the doctor and subsequent tests confirmed was a form of skin cancer. By paying attention to his dreams, he had been alerted in time and was cured.

One of my own experiences was less dramatic but none the less helpful for all that. I dreamt that I had been electrocuted by my turntable. When I checked the record player the following day I got a slight shock from the metal arm and, when I looked at the plug, I discovered that the earth wire was disconnected. During the previous day I had presumably had a shock from the arm but not noticed it consciously.

We have all heard of other examples where complex problems were solved by dreams (see link for more examples):

Kekulé discovered the tetravalent nature of carbon, the formation of chemical/ organic “Structure Theory”, but he did not make this breakthrough by experimentation alone. He had a dream!

B. Working with Dreams

There are reported to be cultures which, when the community has a problem, encourage everyone to seek dreams that yield a solution. Apparently this works.

There are books that explain ways in which we can all learn how to tap into this subliminal reservoir of creative thought to find a way through our problems. We can for example, before we sleep, deliberately ask for guidance in our dreams. As most of us, until we have practised it, fail to remember our dreams it is advisable to have a notepad and pencil handy by the bedside to record any dreams we are aware of when we wake during the night or as we wake in the morning. They need to be noted down right then because they fade so quickly that by the time you have got downstairs to make a cup of coffee you will have forgotten them.

Different books have different advice about how best to understand what you have dreamt. Personally, I never got much out of any material that claimed to give me standard interpretations of dream symbols. Our imagery is too personal for that to work most of the time.

I found two approaches useful, the second more than the first.

Calvin Hall recommended recording sequences of dreams and looking for the meaning in the sequence rather than in any one dream. That is probably good advice but not very practical, though I did manage to keep a detailed dream diary for about a year, recording the dreams on filing cards. In the end though I tended to just look at one of the more striking and significant dreams and ignored the rest.

Dream Game

This caused me to abandon Hall’s method. I took an immediate liking to Ann Faraday’s approach once I found her book The Dream Game in 1977. I still have my very battered copy of her book in the Penguin Edition.

There are two stages to her method. The first is uncontentious for the most part, once you accept the importance of dreams. Stage 1 focuses on how to record your dreams. Stage 2 is concerned with how to understand what they mean for us as the dreamer. We are a long way from System 1 and a fair distance from undiluted System 2 already.

Stage 1 – Catching the Dream

There are nine elements to capturing what you need to hold on to about a dream. This is a brutally simplified summary (pages 48-54):

  1. Have the means to record your dreams within easy reach at night;
  2. Date it in advance;
  3. Prime yourself to dream by suggestion or prayer;
  4. Don’t delay. Record every dream as soon as you wake;
  5. Don’t dismiss a dream as too trivial to record;
  6. Record it as fully as possible;
  7. Enthusiasts should invite the next dream before going back to sleep!
  8. Transcribe your dream the following day; and
  9. Relate the dream to the events of the day before or that period of time (this does not mean that it is only an echo of them).

Stage 2 – Decoding the Dream

Much of the rest of the book concerns how to decode the dream. Rather than simply regurgitating what she describes, which can best be experienced and understood by reading her book, I thought it would be more interesting and helpful to share the approach to dreams I came to rely on during a difficult period of transition in my own life. Much but not all of it came from her approach. At the core is the belief that dreams are not couched in some esoteric and deliberately mysterious language of symbols. We may think we don’t understand images very well, but this may simply be an easily remedied mistaken assumption (The Dream Game – page 62):

When the dreaming mind expresses itself in movie terms, cutting out all the “as ifs” and showing us literally crossing roads and bridges when we are facing major life decisions, or literally being devoured when we feel “eaten up” by something, it is using the most fundamental of all languages, shared by men and women of every age and race.

a. Transcribing the Dream

After I recorded a dream, when I was transcribing it to work on I would write it in the present tense. ‘I am sitting in my living room. The radio is on. Even so I hear the sound of movement from the kitchen through the open door. I turn and look and to my horror I see a large and shambling figure walking out of the full length fridge-freezer and turning to come towards me.’ And so on.

b. Noting the Possibly Related Event(s)

I would note at the bottom of the transcript the ‘day residue’ and any other previous or pending events that might have triggered or influenced the dream. I found that dreams are not just sensitive to what has happened the day before but also to what I am aware has recently happened or is going to happen, like a recent trip or a forthcoming job interview. Even the events of a week earlier can leave traces in a dream. It is all a question of whether their meaning is still alive in the mind in some way.

I would then spend a little time deciding whether simple implications of the ‘day residue’ probably exhausted the dream’s meaning, or whether there were other resonances. For example, the electric shock from the record player arm seemed to be the main point of the dream. It was a simple warning. I fixed the earth wire. There was nothing else to think about. However, even if my fridge had needed fixing, the figure stepping out of it was clearly not reducible to a loose wire somewhere, except possibly in my head.

c. Giving the Dream a Title

I followed the advice to do this even though it was inconsistently effective. Sometimes I was right about the key theme and caught it in the title I created. Sometimes, though, I was hopelessly off the mark. When it was close it helped: when it was wrong it could slow down the process of arriving at a true understanding of the dream.

We have reached a point in the process where the basic but all-important spade work has been done. We have the raw material. Now we must find a way of decoding the imagery to decipher what the dream might mean. That, I’m afraid, must wait till next time, as must how this all sheds light on the limitations of System 1 and System 2 as models of all we have and on how this package might help Jack stop swinging on his pendulum of indecisiveness.

MINOLTA DIGITAL CAMERA

Christine Carter, Ph.D., is a Senior Fellow at the GGSC

Christine Carter, Ph.D., is a Senior Fellow at the GGSC

. . . . . the sign of contemplation is silence, because it is impossible for a man to do two things at one time—he cannot both speak and meditate.

(‘Abdu’l-Bahá Paris Talks page 174)

There is a lot of evidence building up to reinforce the idea that quietness of mind, a current theme of mine, is a very positive experience indeed. In November this year for example there was a post on the Greater Good website suggesting this and pointing us in the direction of supportive evidence such as from Matt Killingworth’s piece of July 2013:

How does mind-wandering relate to happiness? We found that people are substantially less happy when their minds are wandering than when they’re not, which is unfortunate considering we do it so often. Moreover, the size of this effect is large—how often a person’s mind wanders, and what they think about when it does, is far more predictive of happiness than how much money they make, for example.

Now you might look at this result and say, “Ok, on average people are less happy when they’re mind-wandering, but surely when their minds are straying away from something that wasn’t very enjoyable to begin with, at least then mind-wandering will be beneficial for happiness.”

As it turns out, people are less happy when they’re mind-wandering no matter what they’re doing. For example, people don’t really like commuting to work very much; it’s one of their least enjoyable activities. Yet people are substantially happier when they’re focused only on their commute than when their mind is wandering off to something else. This pattern holds for every single activity we measured, including the least enjoyable. It’s amazing

Below is a short extract from Christine Carter’s Starved for Time? For the full post see link.

Here’s the core problem with all of this: We human beings need stillness in order to recharge our batteries. The constant stream of external stimulation that we get from our televisions and computers and smart phones, while often gratifying in the moment, ultimately causes what neuroscientists call “cognitive overload.” This state of feeling overwhelmed impairs our ability to think creatively, to plan, organize, innovate, solve problems, make decisions, resist temptations, learn new things easily, speak fluently, remember important social information (like the name of our boss’s daughter, or our daughter’s boss), and control our emotions. In other words, it impairs basically everything we need to do in a given day.

But wait, there’s more: We only experience big joy and real gratitude and the dozens of other positive emotions that make our lives worth living by actually being in touch with our emotions—by giving ourselves space to actually feel what it is we are, well, feeling. In an effort to avoid the uncomfortable feelings that stillness can produce (such as the panicky feeling that we aren’t getting anything done), we also numb ourselves to the good feelings in our lives. And research by Matt Killingsworth suggests that actually being present to what we’re feeling and experiencing in the moment—good or bad—is better for our happiness in the end.

Here’s the main take-away: If we want to be high-functioning and happy, we need to re-learn how to be still. When we feel like there isn’t enough time in the day for us to get everything done, when we wish for more time… we don’t actually need more time. We need more stillness. Stillness to recharge. Stillness so that we can feel whatever it is that we feel. Stillness so that we can actually enjoy this life that we are living.

So if you are feeling overwhelmed and time-starved: Stop. Remember that what you need more than time (to work, to check tasks off your list) is downtime, sans stimulation.

Follow

Get every new post delivered to your Inbox.

Join 736 other followers