From Senoi Dream Theory: Myth, Scientific Method, and the Dreamwork Movement by G. William Domhoff
...It isn't just that dreams contain wisdom in esoteric symbolic form, as Jung claimed, or that they can be used in an aggressive fashion in therapy groups to deal with personal problems, as Perls said. In addition, according to Senoi Dream Theory, dreams can be shared and shaped in groups in a positive and supportive fashion for the benefit of everyone, not just specific individuals with problems. As the literature of the now-defunct Jungian-Senoi Institute in Berkeley put it in the early 1980s, "Senoi dreamwork emphasizes the deliberate alteration of dream states, the resolution in dreams of problems encountered in waking consciousness, dream 'rehearsal' for activity while awake, and the application of dreams to creative individual and community projects."[2] The new theory sees dreams as an open and positive phenomenon which can be shared and shaped for maximum human development. The human potential movement has long since disappeared, but the dreamwork movement lives on.
The people who were said to first practice this new way of thinking about and using dreams, the Senoi, are an aboriginal people who live in the jungle highlands of Malaysia. Numbering between 30,000 and 45,000 for the past 50 years, they live near rivers in loose-knit settlements of fifteen to 100 people. The Senoi are characterized by the dreamwork movement as an easygoing and nonviolent people. Their ideas about dreams are so appealing because they are believed to be among the healthiest and happiest people in the world. There is reportedly no mental illness or violence precisely because they have a theory of dream control and dream utilization unlike anything ever heard of in Western history.
The main source on the Senoi use of dreams is the work of Kilton Stewart (1902-1965), who first learned about the Senoi during a stay in Malaya (now Malaysia) in 1934. His articles in Complex and Mental Hygiene provide the basis for the discussion of the Senoi in such widely read dream books as Ann Faraday's Dream Power (1972) and The Dream Game (1974).[3] Moreover, three different articles in Psychology Today, one in 1970, another in 1972, and a final one in 1978, discuss his work in a favorable light.[4] Then, too, his 1951 article in Complex, "Dream Theory in Malaya," later was reprinted in such once-influential collections on human possibilities as Charles Tart's Altered States of Consciousness (1969) and Theodore Roszak's Sources (1972).
In addition, Stewart's writings on the Senoi are supplemented by the work of psychologist Patricia Garfield, author of the best-selling Creative Dreaming (1974), which was reprinted with a new introduction in 1995. Although her book has chapters on the dream practices of Native Americans, ancient Greeks, and Eastern mystics, it is in fact built around her chapter on how to learn and utilize what are said to be Senoi principles for controlling dreams. Garfield visited with some Senoi at the aborigine hospital in Gombak, Malaysia, in 1972. Until the early 1980s, Garfield was the only dream researcher besides Stewart claiming direct knowledge of Senoi dream practices. She was that crucial "second opinion" that helped solidify belief in the reality of Senoi Dream Theory. Moreover, she tantalized readers by reporting that her personal use of Senoi techniques led to a decline in the number of dreams in which she was a helpless victim and an increase in the number of dreams in which she had orgasms.
According to Stewart: "The Senoi make their dreams the major focus of their intellectual and social interest, and have solved the problem of violent crime and destructive economic conflict, and largely eliminated insanity, neurosis, and psychogenic illness." Although highly cooperative, they are nonetheless individualistic and creative, with each person developing his or her unique personality characteristics. As Stewart puts it in a particularly well-turned phrase: "The freest type of psychic play occurs in sleep, and the social acceptance of the dream would therefore constitute the deepest possible acceptance of the individual."[5]
Most of all, Senoi have near-perfect mental health. "Perhaps the most striking characteristic of the Senoi is their extraordinary psychological adjustment," says Garfield. "Neurosis and psychosis as we know them are reported to be nonexistent among the Senoi," she continues. "Western therapists find this statement hard to believe, yet it is documented by researchers who spent considerable time directly observing the Senoi. The Senoi show remarkable emotional maturity."[6]
Those in the dreamwork movement who write about the Senoi accept Stewart's claim that this unusual level of health and happiness can be attributed to the way in which the Senoi use and interpret dreams. "There are no well-controlled scientific studies to prove that peacefulness, cooperativeness, and creativeness, mental health, and emotional maturity are the result of the Senoi's unique use of dream material," Garfield admits. "However, there is much to strongly suggest that, at the very least, their use of dreams is a basic element in developing these characteristics."[7]
For the Senoi, life is a veritable dream clinic. The concern with dreams begins at the break of day. "The Senoi parent inquires of his child's dream at breakfast, praises the child for having the dream, and discusses the significance of it," reports Stewart. "He asks about past incidences and tells the child how to change his behavior and attitude in future dreams. He also recommends certain social activities or gestures which the dream makes necessary or advisable." ...
[ via Hidden Missives ]
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