Dream Book Research Articles

In Bed with Mother: Sexual Dreams in Artemidorus’ Interpretation of Dreams

The paper examines Artemidorus’ treatise Interpretation of Dreams (Oneirokritika), the only surviving dream book from Greco-Roman antiquity. Being a professional dream interpreter, Artemidorus is our main source for the significance of dreams and for the process of their interpretation in antiquity. In accordance with tradition, the interpretation of dreams is represented as a form of divination and as such as a religious practice, widely accepted and used by the general public, though frowned on by educated critics and philosophers as a fraudulent and unreliable practice. Contrary to other ancient sources, which mainly report on the dreams of the elite, Artemidorus’ book interprets the dreams of ordinary people as well. After a preliminary outline of its characteristics, the paper examines the sexual dreams in Artemidorus’ treatise in the context of ancient dream interpretation, pointing out its differences from Freud’s influential approach to the interpretation of dreams. With Freud’s work, the interpretation of dreams in fact reached the scientific level which Artemidorus had striven for in his treatise. Nevertheless, Freud’s approach and method cannot be applied to the interpretation of Artemidorus’ treatise as a whole or of its chapters on sexual dreams. The differences between Artemidorus’ and Freud’s approaches to the analysis of sexual dreams are clearly perceived in the chapters translated and published below, which analyse sexual relations including incestuous, unlawful and unnatural practices.

Anglo-Saxon Prognostics: An Edition and Translation of Texts from London, British Library, MS Cotton Tiberius A.iii

Anglo-Saxon Prognostics: An Edition and Translation of Texts from London, British Library, MS Cotton Tiberius A.iii

Worlds of dissent: Charter 77, the Plastic People of the Universe, and Czech culture under communism

Worlds of Dissent analyzes the myths of Central European resistance popularized by Western journalists and historians, and replaces them with a picture of the struggle against state repression as the dissidents themselves understood, debated, and lived it. In the late 1970s, when Czech intellectuals, writers, and artists drafted Charter 77 and called on their government to respect human rights, they hesitated to name themselves dissidents. Their personal and political experiences - diverse, uncertain, nameless - have been obscured by victory narratives that portray them as larger-than-life heroes who defeated Communism in Czechoslovakia. Jonathan Bolton draws on diaries, letters, personal essays, and other first-person texts to analyze Czech dissent less as a political philosophy than as an everyday experience. Bolton considers not only Vaclav Havel but also a range of men and women writers who have received less attention in the West - including Ludvik Vaculik, whose 1980 diary The Czech Dream Book is a compelling portrait of dissident life. Bolton recovers the stories that dissidents told about themselves, and brings their dilemmas and decisions to life for contemporary readers. Dissidents often debated, and even doubted, their own influence as they confronted incommensurable choices and the messiness of real life. Portraying dissent as a human, imperfect phenomenon, Bolton frees the dissidents from the suffocating confines of moral absolutes. Worlds of Dissent offers a rare opportunity to understand the texture of dissent in a closed society.

Dreams of the Collective—Or How to Wake Up?

Reflections on dreaming, recounted dreams, dreams as a means of representation—Walter Benjamin's writings are peppered with hints as to these strange activities that infuse our nights. One-Way Street could be read as an intersection on his long road toward establishing a theoretical framework for writing and reading dreams. The unadorned dream-protocols that punctuate the aphorisms were part of the original conception of the book, and Benjamin's ascetic refusal to provide interpretation or context for these dreams irritated even his contemporaries. But by introducing unmediated dream-narratives into his prose, Benjamin was in fact participating in a particularly vital literary form, the dream book, a form that becomes the representative form in the early twentieth century. Benjamin's dreams were published not only in One-Way Street but at almost the same time in Ignaz Jezower's Buch der Träume. The externalized dreams moving between two venues illuminate the deep mystery governing the very distinction between subjectivity and collectivity. As a dream book, One-Way Street offers the occasion to reimagine the limits of collective awakening.

Through the Deamon's Gate: Kepler's “Somnium,” Medieval Dream Narratives, and the Polysemy of Allegorical Motifs

Through the Deamon's Gate: Kepler's “Somnium,” Medieval Dream Narratives, and the Polysemy of Allegorical Motifs

Introduction Carl E. Schorske as Historian, Writer, and Political and Psychoanalytic Thinker

Introduction Carl E. Schorske as Historian, Writer, and Political and Psychoanalytic Thinker Louis Rose As Sigmund Freud concisely articulated in The Interpretation of Dreams, psychoanalysis differentiates itself from other psychologies in the vast field of research into the human mind by its central focus on the over-determination of meaning. The person honored in this issue of American Imago has reconceived, expanded, and deepened that essential insight, making us more acutely aware of over-determination as both an active principle in the structuring of the past and an experiential framework for re-engaging critically with the present. Here we offer our tribute to the work of Carl E. Schorske and its continuing importance to the history and theory of psychoanalysis. The participants in this issue have been influenced and inspired directly by his teaching and writing: some of us as his former students at Berkeley or Princeton, all of us as his beneficiaries in the fields of European, Viennese, and Freudian studies. From the end of the Second World War until the present, the work of Carl E. Schorske—a winner of the Pulitzer Prize, a recipient of the American Historical Association’s lifetime Distinguished Service and Scholarly Distinction Award, and a MacArthur Foundation Fellow—has remained integral to the study of psychoanalysis and its worlds. His essay on “Politics and Patricide in Freud’s Interpretation of Dreams”—published originally in the American Historical Review (1973) and included in his Fin-de-siècle Vienna: Politics and Culture (1980)—remains the seminal historical analysis of Freud’s dream book as both a transformative theory of the mind and a radical turning point in culture. In that essay, by contextualizing Freud’s relations to his father, to Judaism, to Italy, to science, and to Austrian politics, Schorske suggests not only how to re-comprehend Freud’s decisive process of self-analysis and his landmark psychological [End Page 583] discoveries, but also how to reconceive the mutual influence—conscious and unconscious—between history, politics, and psychology. Throughout his career, Schorske’s analysis of how historical context and historical crisis shape, re-work, and realign mental products and processes has offered a conceptual tool for both social scientific and psychological researchers and provided a bridge between theorists and practitioners across the humanities, arts, and human sciences. Any appreciation of Schorske’s contributions to psychoanalytic thought must begin with the richness and painstaking discernment of his writing, qualities that immediately impress both the historian and the psychologist and that cannot be separated from his interpretive approach. Charting the interaction between historical context and inner life—as he does in his studies of Freud and the Viennese modernists—Schorske marks distinctly and deeply the points at which historical context influences not only the location of ideas and images within the mind, but also their pathways of expression and patterns of organization within the self. In his writing, the contextual model of interpretation becomes crucial to a dynamic understanding of the psyche. The émigré psychoanalyst Hans W. Loewald, born in the Alsatian city of Colmar, writes with a purpose similar to that of Schorske. In his well-known essay “On the Therapeutic Action of Psychoanalysis,” published originally in 1960 and republished in the same year that Fin-de-siècle Vienna appeared, Loewald comments upon what he considers to be overly static and excessively narrow conceptualizations of the psyche: To use Freud’s archeological simile, it is as though the functional relationship between the deeper strata of an excavation and their external environment were denied because these deeper strata are not in a functional relationship with the present-day environment; as though it were maintained that the architectural structures of deeper, earlier strata are due to purely “internal” processes, in contrast to the functional interrelatedness between present architectural structures (higher, later strata) and the external environment that we see and live in. The id—in the archeological analogy being [End Page 584] comparable to a deeper, earlier stratum—integrates with its correlative “early” external environment as much as the ego integrates with the ego’s more “recent” external reality (1980, p. 232). Loewald writes as an analytic theorist and practitioner, Schorske as an intellectual and cultural...

Reading Dream Literature: Frequency, Influencing Factors, and Self-Rated Benefit

Dream books have a very long history, but systematic research on how many people have read magazine articles or books on dreams and whether reading such literature is beneficial to the dreamer is scarce. In the present sample of 444 people (mostly psychology students), about 75% of the participants stated that they had read at least one magazine article on dreams, and more than 40% had read at least one book about dreams. The main factor associated with the frequency of reading dream literature was a positive attitude toward dreaming, whereas personality factors play a minor role in explaining interindividual differences in this variable. The self-rated benefit of reading dream literature varied greatly, from not helpful at all to very helpful, and was associated with dream recall frequency and positive attitude toward dreaming. Using this approach in a more sophisticated way, eliciting details about the kinds of information participants have read would help researchers learn more about what techniques of dream work are effective and thus complement the research carried out in therapist-guided sessions.

TWO NEWLY DISCOVERED MANTIC DREAM ALPHABETS IN MEDIEVAL FRENCH

Mantic alphabets, bibliomantic devices by means of the alphabet, have survived in large numbers in medieval manuscripts and early printed books. The latest survey reports over eighty text witnesses, in Latin, Greek, and the European vernaculars, and dating from the late twelfth to the late sixteenth century.1 Five of these have been transmitted in French. One text, in Turin, Biblioteca Nazionale Universitaria, MS M. IV. 1 1, fol. ?97? (Namur, s. ??2), was lost in the 1904 fire in the library, and only the final two predictions and the explicit are known from a description of the manuscript.2 Two further texts have been published before: Cambridge, Corpus Christi College, MS 405, p. 17 (Waterford (Ireland), s. xiv1),3 and Modena, Biblioteca Estense Universitaria, MS fonds etranger 32, fol. 24rb (France, s. xiv).4 The two remaining French mantic alphabets are hitherto unpublished. These newly discovered mantic alphabets are printed here in the light of the other French text witnesses.Mantic alphabets, consisting of an introductory paragraph and an alphabet key, predict the future by the random consultation of books. Through a series of devout actions outlined in the introduction, the user retrieves a letter of the alphabet from a book, which is then looked up in the alphabet key. The key links each letter to a specific prediction. The occasion to use a mantic alphabet is to find out 'de aliqua re', in the words of some Latin specimens, but it is more usual to use the text upon having had a dream, particularly in alphabets copied or printed towards the end of the Middle Ages. In such mantic dream alphabets, the act of dreaming is essential, but the content of the dream is completely irrelevant.5The French texts are mantic dream alphabets, and it stands to reason, therefore, that they are found in the context of other kinds of dream prognostics, such as alphabetical dream books, which interpret the significance of dream images, and dream lunaries, which predict if and when a dream will come true on the basis of the day of the moon on which it took place. This is indeed how the two mantic alphabets presented here were discovered. The first, in London, British Library, MS Additional 15236, fol. 169' (England, s. xiiicx- xiv*), follows an alphabetical dream book and is described in the catalogue as '[rjules for the interpretation of dreams'.6 The second, in Oxford, Bodleian Library, MS Digby 86, fol. 48 (Worcestershire, s. xiii3/4-xivin), is found in the vicinity of an alphabetical dream book and a collective lunary that also covers dream prediction, and is not identified as a mantic device at all.7 The three other mantic alphabets in French are also encountered near other dream prognostics, indicating that the French texts are exclusively associated with dream divination. Even though descriptive catalogues of manuscripts fail to identify these texts effectively, more mantic dream alphabets are likely to be found upon closer inspection of manuscripts containing other forms of dream divination.The two new mantic alphabets are presented here parallel to the other three. The introductory paragraphs are printed and discussed first, after which the alphabet keys are given:(i) Cambridge, Corpus Christi College, MS 405, p. 17: Ky vout saver la syngnifiaunce de sounges, il deit dire ces .iii. salmes al comencement ou bone derocioun: Miserere mei Deus, Deus miseriatur et De profundus; et quant il les avera dit, si prendra un sauter si gardera en le sauter e la prime letre que il trove de la part senestre, taunz purveaunce la sygnifiaunce de son songe trovera. En comensement sy trove A,(2) London, British library, Additional MS 15236, fol. 169': Si vous voyllez sauer q signifie sounge: pnez le sautre entre vos meyns. 7 ditez treis feez vost pat nost. 7 aprez diteez. bene seit le houre ke dieu home fu nee. 7 pus fetez signe de la crois sus le lyuere. …

Apocalypse (A User's Manual): Joseph Mede, the Interpretation of Prophecy and the Dream Book of Achmet

[Introduction]. In 1632, the English theologian Joseph Mede proposed a new avenue for interpreting a text whose importance, for him and others, was literally worldhistorical. The biblical Apocalypse, Mede announced, should be read with the help of a Near Eastern book of ancient dream interpretations attributed to 'an Arab' called Achmet. Once it was understood that John's prophecies were, on one level, an accurate prediction of the course of world political history, Achmet's book of symbols allowed the attentive reader to cut with confidence through the Apocalypse's morass of bloody seas, horned beasts, and astronomical prodigies to determine exactly what part of John's prophecy was past and what was yet to come. Because these were among the clearest claims in Mede's Commentarius apocalypseos ('Commentary on the Apocalypse') - a book written to aid the bewildered readers of his even more difficult Clavis apocalyptica ('Key to the Apocalypse') of 1627 - and because both of Mede's books were later published in English by order of the Long Parliament in 1643, Achmet's name gained large currency among Protestant interpreters of prophecy throughout the seventeenth and eighteenth centuries. 1 Nor did those interpreters confine themselves merely to repeating Mede. As late as 1796, an anonymous British follower of Joseph Priestley discovered, with the aid of 'the Oriental oneirocritics', that John had prophesied both the French and American Revolutions.2 If Achmet is little known today outside Byzantinist circles - and was little known to early modern readers before Mede's intervention - his seventeenth-century rise to fame deserves our attention not least because it reveals the priorities and the manifold difficulties of a typical scholarly churchman.

Golden Dreams: California in an Age of Abundance, 1950–1963 (review)

Reviewed by: Golden Dreams: California in an Age of Abundance, 1950–1963 Charles L. Crow, Professor Golden Dreams: California in an Age of Abundance, 1950–1963. By Kevin Starr. Oxford, UK: Oxford University Press, 2009. 576 pages, $34.95. In the previous volume of his California Dream cycle, Kevin Starr went out of sequence, vaulting ahead to the 1990s and the first decades of the twenty-first century. That work, Coast of Dreams (2004), was apparently intended to mark the terminus of the series. It was by far the darkest of the California Dream books, the dream turning toward nightmare, and was the only one not published by Oxford. Now, with Golden Dreams, Starr returns to his original publisher, to the regular sequence of decades, and to what is for him a more congenial era. Picking up the tale from Embattled Dreams (2002), the history of the war and its aftermath, Starr now tells the story of the 1950s, which (as many will agree) did not end until 1963. Describing this extended decade, Starr often loops back into the past to remind us of, for example, the literary culture of San Francisco in the time of Frank Norris or of earlier plans or education, highways, and water development that preceded the great works of the ’50s. These backward glances are always useful and welcome, as is the reappearance of Ishi, last of his tribe, who in this volume is seen as prophetic of environmentalists of the ’50s, like David Brower. The 1950s were of special significance to California, as in this decade it became the first state of the nation in population and size of its economy. California, moreover, came to define the style and mythology of the ’50s so that we now recall the era in terms of ranch house, suburbs, surfing, hot rods, drive-in restaurants and movies, and other typical California images and products. In this era, a generation, the Silent Generation, Starr’s own, grew to maturity: a small generation, overshadowed by the GI Generation before, and destined to be overshadowed by the Baby Boomers, yet by the end of the decade no longer silent. The apparent conformity of the time would be belied by the great tectonic shifts soon to be felt, and Starr calls the roll of ’50s California high school students who would shape politics and arts of coming decades: Joan Baez, Jerry Brown, Joan Didion, Dianne Goldman (later Feinstein), Anthony Kennedy, Richard Rodriguez, Carolyn See, Richard Serra, Susan Sontag, James Q. Wilson, and many others. (He misses Frank Zappa, Antelope Valley ’58). The 1950s also represented the last flowering of the Progressive Movement in California. Earl Warren, Godwin Knight, and Edmund (Pat) Brown, though of different parties, shared the Progressive vision, and the vast social and physical constructions of the era—the multi-campus UC and CSU systems, California’s network of freeways and aqueducts—are the last great works of Progressivism. Yet by the early 1960s, the Progressive agenda had been defeated by a strange combination [End Page 395] of environmental activism and a newly energized and highly partisan political right, represented here by Richard Nixon, which would elect Ronald Reagan governor in 1966—a story doubtless to be part of Starr’s next volume. Kevin Starr’s ability to synthesize libraries of material and range over the scale of culture, to produce a compelling narrative from hot rods to the Civil Rights Movement, from city planning to surfing, from Caryl Chessman to the Beach Boys, is without parallel. Each volume in the series demonstrates again that this is one of the commanding achievements of American letters, and of the state he celebrates. Charles L. Crow, Professor Bowling Green State University, Ohio Copyright © 2010 The Western Literature Association

The Magic of the Manifest: Freud's Egyptian Dream Book

Textual evidence shows that dream interpretation preceded Freud by several millennia, but his method was unprecedented. In asserting that the dream's remembered, or manifest, content was merely a disguise for censored, latent meaning, he associated manifest content with notions of animism and magical thinking that characterized colonialist attitudes toward non-European cultures. This paper examines Freud's investment in devaluing dream imagery and relates his distrust at once to the dream books that originated in the classical period and to those that, with pretensions to an ancient lineage, were popular in his time. In examining the anti-Semitism present in dream books of both periods, the paper identifies ways in which Freud's theories evolved as a cultural construction rather than being, as he claimed, the "discovery" of innate psychic functioning.

‘Speculation and the Imagination’: History, Storytelling and the Body in Godfried Donkor's ‘Financial Times’ (2007)

This article examines Godfried Donkor's installation ‘Financial Times’, exhibited within the Hackney Museum's display commemorating ‘Abolition 07’. By contrasting familiar abolitionist icons with representations of enslaved black women and men, political leaders, mythic figures and heroic freedom-fighters, Donkor's collaged images operate in slippery relation to the museum's exhibition. His experimental montage comes to life on sheets of the Financial Times newspaper interspersed with excerpts from African American ‘Dream Books’. Donkor's experimental layering of visual and textual fragments testifies to the need for a ‘repeated engagement’ as the only way to get to grips with his ‘conflicting aesthetics’.

Greek and Egyptian dreams in two Ptolemaic archives: Individual and cultural layers of meaning.

A cultural comparison is made of dreams in the archives of an Egyptian (Hor) and a Greek (Ptolemaios) in second-century BCE Egypt. The content of the dreams is discussed with reference to actual events in the lives of the dreamers as known from their archives and to ancient Greek and Egyptian dream books. The possible social phenomena which might account for differences and similarities between the dreams are discussed. It is found that the dreams in Hor’s archive generally reveal a stronger cultural layer with a deep immersion in a specifically Egyptian environment. In contrast, those in Ptolemaios’ archive generally have a stronger individual layer and are more concerned with personal struggles reflecting social and economic factors. This article attempts a cultural comparison of the dreams in the archives of two second-century BCE inhabitants of the Sarapieion at Memphis, a religious complex renowned for oracular consultation, dream-interpretation, and dream-incubation; 1 and named after the Graeco-Egyptian deity, Sarapis. These two archives contain the only extant collections of personal dreams together with associated documentary texts from the entire span of roughly 3,500 years of ancient Egyptian history. 2 The fact that they are contemporary and belonged to individuals with different cultural

“I Wish to Dream” and Other Impossible Effects of the Crypt

In celebration of the centenary of the publication of Sigmund Freud’s Traumdeutung, the Australian Society for Continental Philosophy held a special panel at their annual conference, at which I was invited to speak on what Nicolas Abraham and Maria Torok have had to say on the subject of the “interpretation of dreams.” I begin now, as then, with an equivocation, by stating that I wish to be able to put together a few words on these matters. From the great dream book itself, of course, we learned that wishes never come true, save in dreams, the function of which is just this: wish fulfillment. Thus, by stating that I wish to write about Abraham and Torok and The Interpretation of Dreams, I suggest at the outset that the task is an impossible one. To explain what I mean by this, I will add a few words by way of introduction for the benefit of those who are unfamiliar with these theorists. Of Hungarian Jewish origins, Abraham and Torok emigrated to France on either side of World War II, and both lost their family to the genocide. They met in Paris in 1950,

The Psychic Activity of Dreaming

Dreams are usually mentioned as if they were tangible objects to be discussed according to their function or their content. In the dream books of olden times we find this tendency already well form...

Introduction: Italianita in 2003: The State of Italian American Literature

We can expect that as long as there is an Italy, as long as there is a memory flavored with Italianita, there will be American writers of descent whose contribution to American letters will add new dimensions to what it means to be American and whose work will require critics able to negotiate the signs found on these American streets. --Fred Gardaphe, Signs, American Streets When the 1987 MELUS special issue on American literature first appeared, the field of American criticism was still in its infancy. In that Fall-Winter issue (which actually appeared in 1989), the articles proved to be groundbreaking in two ways. First, few in academia regarded American literature as a category unto itself, with a resonance distinguishing a cultural group that shares a history, a country, a diaspora, and an aesthetically rich response to migration. The articles in that issue illuminated such a resonance. For example, critics writing on Pietro Di Donato's classic proletariat novel, Christ in Concrete, or on third generation writers re-imagining ancestral migrations, formulated hermeneutical responses to texts sharing basic features of nineteenth-century history and immigrant readjustment to a hostile America. Second, the critics in the 1987 issue fruitfully presaged the interdisciplinary nature of the field itself, from writers in America who wrote about emigrants to film portrayals of Americans, beginning in the silent era and culminating in the landmark film, The Godfather. Perhaps a third, and equally innovative response to introducing a hitherto invisible body of work is to make useful and striking connections between canonical and unknown works, between literary versus popular writers, and between nineteenth and twentieth-century texts. (1) American literature lends itself to such comparisons, especially because the development of such a literature occurred during the heaviest influx of immigrants from Italy and Sicily to the United States, eliciting a variety of late nineteenth and twentieth-century responses by both immigrants and native-born Americans. (2) Despite the fact that few in academia and fewer in the larger arena of letters knew much about American literature, by the 1980s, important critical work was produced. Helen Barolini's 1985 anthology, The Dream Book, had been published by a reputable trade press, and her indispensable introduction provided one of the first sustained critical analyses of literature written by American women. (3) Establishing a list of writers, Barolini began the important process of canonization for American women, following in the footsteps of her critical precursors, Olga Peragallo and Rose Basile Green. (4) An advertisement for a new and cultural review on American literature also first appeared in the 1987 MELUS issue. Since 1990, VIA: Voices in Americana, has continued to disseminate information regarding the varied contributions of Americans in creative and critical realms, from diverse fields such as literature, anthropology, film, and sociology, providing a complement for Americana, a cultural and historical review. Thus the 1980s and 1990s saw a bountiful harvest of third generation creative and critical writers, aware of and writing about the complexities and variable meanings of the binomial nomenclature Italian American. Gaining a sense of how to approach American writers critically, Fred Gardaphe credits reading the criticism of other minority cultures, especially the work of Henry Louis Gates Jr., who writes: 'W.E.B. DuBois argued that evidence of critical activity is a sign of a tradition's sophistication, since criticism implies an awareness of the process of art itself and is a second-order reflection upon those primary texts that define a tradition and its canon.... All great writers demand great critics' (qtd. …

The Dream Book: An Anthology of Writings by Italian American Women

The Dream Book: An Anthology of Writings by Italian American Women

Dreaming About IRMA

In his article in Psychoanalysis and History (2(2), 2000) Philip Kuhn proposes that, contrary to Freud's claims, his dream of Irma's injection occurred on 21 September 1895, and that it was not fully analysed until August 1899. He further asserts that this dream was used by Freud as a substitute for the dream that he felt compelled by Fliess to drop from the first draft of his book. The author finds no evidence to support Kuhn's claims but, on the contrary, demonstrates the insubstantial nature of the supporting argument and the imagined character of his ‘evidence’. The true chronology of Freud's writing of his dream book is mapped out, along with the effects of the deletion of his ‘big’ dream. It is argued that the publication of Kuhn's paper poses serious questions to academic journals dealing with the history of psychoanalysis about their policy on the standards of their published papers.

In the Service of Aquarius

For almost forty years, Erlo and Ann van Waveren lived the quiet life of two Jungian analysts on New York City’s Upper East Side. Working from their townhouse, Erlo in the upstairs “green room” and Ann downstairs overlooking their patio garden, they saw patients from all walks of life. Because she had once been his analyst, New York colleagues questioned their qualifications, so they had few professional affiliations in the city. Through yearly summer visits they instead remained loyal to their connections in Zurich. Both had trained there with Jung in the 1930s, Ann preceding Erlo. Then, at age sixty-four and many years in private practice Erlo van Waveren began a chronicle of his inner journeys. Some material came from dream books, diaries, and notes he had accumulated over the years, but most of it was of recent date. The resulting opus, Pilgrimage to the Rebirth, gives the distinct impression that he was going through a late mid-life crisis, questioning many of his assumptions, beliefs, and the life he had lived. However, there are also glimpses of looking back over a quiet but remarkable life: how he had been raised in Holland in a family of bulb merchants, had settled in New York City with dreams of becoming an actor and, finally, had begun training to become a Jungian analyst, sharing this calling with Ann whom he married with Jung’s blessings. The book is by no means an autobiography. What we witness is van Waveren’s intense inner struggle. He writes:

The Meaning of Dream Books

A1 University of Western Australia, Perth, Australia