This exploratory study investigated the expansion of an established systematized group dreamwork method (Shuttleworth-Jordan, 1995) to incorporate artwork. The rationale for the addition of artwork was situated firstly, in a poetic Jungian understanding of the image as a holistic "place" of gnosis or transformative healing and, secondly, in an argument that in order to carry the gnostic potential of the image into the lived world, a dreamwork method should involve all four styles of consciousness (thinking, intuition, sensation and feeling). It was considered that the verbal interpretive Shuttleworth-Jordan method would be enhanced by the incorporation of a visual artwork process in order more fully to open the potential of the method for incorporating the nonverbal intuitive, sensation and feeling styles of consciousness. In order to compare the established method (dreamwork Without Art) and the proposed method (dreamwork With Art), two dreamwork workshops were conducted in which all participants experienced all four conditions of the study: Dream Presenter Without Art, Dream Presenter With Art, Group Member Without Art, Group Member With Art. Two levels of assessment were utilized: a quantitative analysis (involving rating scales completed after each dreamwork session), supported by a qualitative analysis (involving written questionnaires completed at the end of the workshops and follow-up interviews conducted a week after completion of the workshops). The results suggested that the incorporation of artwork in the Shuttleworth-Jordan (1995) group dreamwork method enhanced the established method in that a consistent trend of increased involvement in the dreamwork process and increased dreamwork effectiveness was reflected, while no deleterious effects were noted which might detract from the effectiveness of the existing model which had been established in previous research studies. Finally, a refined step-by-step group dreamwork method incorporating artwork was proposed, which included qualitative feedback from the present study.

In a scientific study of dream content, artificial intelligence has been utilized to automatically score dream content. An initial attempt focused on scoring for emotional tone of dream reports. The contribution of this thesis demonstrates methods by which accuracy of such a system can be improved beyond text-mining. It was hypothesized that data extraction based on psychological processes will provide significant information that would produce an accurate model. In our first article, the significance of words expressed in dream reports, along with their associated words was explored. Extraction and inclusion of these associations provided detailed information that improved automatic scoring of positive and negative affect even though these associations exhibited skewed distribution. The second article demonstrated how normalization of the data was possible and how it could result in a more accurate model. Our last article was able to demonstrate that the model can differentiate between male and female dreams.

This work is an exercise in armchair ethnography. It aims to show, by examining certain data from the inexhaustible traditional Chinese literature on the subject of dreams and dreaming, some aspects of the dream life of the ancient Chinese. The first five chapters deal with the various ways in which dreams were regarded as significant in ancient China. Although my approach is primarily thematic, the data are presented in a more or less chronological order, so that some light may be thrown on the developmental dimension of the traditional Chinese thinking on dreams in the process. Chapters six and seven are concerned with the methodology of Chinese dream interpretation. Two distinct approaches to this are identified, which I term the corroborative and the associative. The Ricoeurian notion of "interpretation as recollection of meaning," with its emphasis on contextual understanding, is found compatible with the underlying principles of the Chinese oneirocritical practice. In the final chapter, I further label the corroborative approach "iconic" and the associative approach "symbolic." I conclude with the observation that the ancient Chinese owed their interest in dreams to their unremitting search for meaning in the cosmos, of which man, in the traditional concept, was an integral part. I find this interest indicative of the affective aspect of the Chinese mind, and conjecture that as long as the Chinese have hopes, fears, joys and sorrows, as do the rest of the world, they will continue to dream. / Arts, Faculty of / Asian Studies, Department of / Graduate

Bibliography: pages 388-416. / In On the Nature of the Psyche (1946), Jung proffers what is probably his most systematic and articulate formulation of the theory of archetypes. A pivotal role is ascribed to his clinical observations of the interrelationships between waking and nocturnal fantasy in the genesis of the theory. Fantasy-activity is conceptualised as constituting the medium par excellence through which archetypal activity is apprehended and experienced. In providing an empirical basis for archetypal theory, Jung cites his clinical observations of a decrease in the frequency of occurrence of dream material of an archetypal nature in association with the practice of the therapeutic method of Active Imagination. This method, which he characterised as a form of "visionary meditation", involves the experience of archetypal activity in the waking state. When employed with patients who exhibit an increased frequency and intensity of archetypal dream material, it functions as an avenue of discharge for, or expression of, the dream material, with the result that it decreases in frequency and intensity in sleep. On the other hand, Jung also asserted that the experience of archetypal material in the waking state could result in a general activation or "constellation" of the unconscious, with the result that the Individuation process is stimulated, facilitated or accelerated. This intensified unconscious activity is invariably manifested in an increased frequency of archetypal dream material. The present investigation subjects hypotheses derived from these two mutually exclusive sets of observations to experimental investigation using hypothetico-deductive and qualitative methodology. Thirteen experimental subjects were matched with a control group on age, sex, socio-economic and marital status. Both groups recorded their nocturnal dreams in standardised diaries for a period of 63 days, divided into the Pre-Experimental (21 days), Experimental (21 days) and Post-Experimental (21 days) phases. During the Experimental phase, extended sequences of waking fantasy were induced in the Experimental subjects for a total of six sessions. The archetypal content of the dreams of both groups was then measured and compared. There was a highly significant increase in archetypal content in the dreams of the Experimental group during the Experimental phase. No such changes were evident in the dreams of the Control group. The archetypal material in the waking fantasies and dreams of the Experimental group was then analyzed for structural and thematic continuities using the Jungian method of amplification, which yielded a complex matrix of anticipatory and retrospective connections. The results are discussed in relation to the support they provide for Jungian theory and their relevance to experimental research on the relationship between fantasy-activity in waking and sleeping states.

Includes bibliography. / While it may be true that many of the mysteries of birth have been dispelled by modern science and medicine, death remains an enigma; the meaning of death and the question of what becomes of us after we stop functioning physically remain powerful concerns, anchored in antiquity. Nowhere are these concerns more manifest than in the care of the terminally ill. The present study, undertaken from a Jungian perspective, purports that nocturnal dream material affords a unique opportunity to explore and elucidate the psychological meaning and implications of death - to determine, in short, what death means from the point of view of the psyche rather than that of the body. In addition, the pragmatic place of dreams in counselling and caring for the terminally ill and their families will be briefly considered. In this way it is hoped that the present investigation shall serve as the impetus for further research and indeed for a shift away from the present tendency to exclude a psychological perspective in the care of dying patients. These objectives are undertaken primarily by way of a case study involving an intensive analysis of a series of dreams collected from a dying cancer patient.

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The Magnetic Conductions is an installation and performance that deals with memory and how our mind shapes that memory into dreams. It consists of a number of different magnetic tape recorders used as instruments to playback and manipulate a collection of recorded speech, field recordings, found sounds, and instruments. Visual feedback in the form of screens located in the space are affected by the sounds in the room, creating new and distinct visuals as the work progresses.

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This project explores the evolution of medieval Chinese Buddhist perspectives on dreams through a series of in-depth comparisons between the oneiric narratives preserved in Huijiao's (慧皎) "Biographies of Eminent Monks" (Gaoseng zhuan 高僧傳 [GSZ]) and Daoxuan's (道宣) "Continued Biographies of Eminent Monks" (Xu gaoseng zhuan 續高僧傳 [XGSZ]), drawing inspiration from contemporary Sinological and Buddhist Studies scholarship, as well as anthropological and psychological perspectives on dreaming. In addition to using these comparisons to address questions related to the diachronic transformation of Chinese Buddhist thought and practice from the early sixth to mid-seventh centuries, I also posit (and provide evidence for) the hypothesis that dreams (and the stories told about them) represent a potent conceptual metaphor for the “betwixt and between” experience of liminality: a hypothesis that I hope inspires discussion and debate in the broader oneirological community. I approach these topics through four interrelated case studies. Chapter One uses dream narratives to investigate the various modes of oneiric practice ascribed to Chinese monks (and laypeople) in GSZ and XGSZ, focusing on three specific subtopics (dream telling, dream interpretation, and dream incubation) to evaluate the differences between the episodes preserved in both collections. Chapter Two examines the differing ways that Huijiao and Daoxuan engaged with both Chinese and (Indian) Buddhist oneiric conception tropes when describing the birth and early lives of exemplary monks. Chapter Three posits that Huijiao and Daoxuan made distinctive (and historically-situated) use of oneiric narratives to help situate China within the imagined geographies of contemporary Chinese Buddhists. Finally, Chapter Four explores the distinctive ways that oneiric narratives were used in GSZ and XGSZ to negotiate the interactions between exemplary Buddhists and indigenous Chinese religious practices, practitioners and deities. / Thesis / Doctor of Philosophy (PhD)

The purpose of the study was to determine whether dream analysis, as an educational psychological means, can provide insight into adolescent emotional problems. Hence, a literature study was done on adolescent emotional problems, on dreams and on dream analysis. Several classical and contemporary theories on dreams and dream analysis were analysed to design a model for dream analysis. A qualitative study, with five adolescent girls with emotional problems, followed. Data gathering included recorded dreams, interviews, diaries, a personality test, (the Emotions Profile Index), a projection medium (Three Wishes) and the above-mentioned model for dream analysis. Findings indicated that dream analysis can provide insight into adolescent emotional problems, revealing the intrapsychic world of the individual. Emotional problems that were revealed by the dream analysis, are anxiousness, aggression, a negative self-concept, feelings of being socially isolated and depression. Compensatory as well as regulatory functions of dreams were revealed by the empirical investigation. / Die doel van hierdie studie is 0om te bepaal of droomontleding, as 'n opvoedkundig-sielkundige hulpmiddel, insig in adolessente emosionele probleme kan verleen. 'n Literatuurstudie oor adolessente emosionele probleme sowel as drome en droomontleding is dus gedoen. Verskeie klassieke en kontemporere teoriee oor drome en droomontleding is ontleed om 'n model vir droomontleding te ontwerp. Dit is gevolg deur 'n kwalitatiewe studie met vyf adolessente dogters met emosionele probleme. Data-insamelingstegnieke het die volgende ingesluit: droomverslae, onderhoudvoering, dagboeke, 'n persoonlikheidstoets (die Emotions Profile Index), en projeksiemedium (Drie Wense) en bogenoemde model vir droomontleding. Die bevindinge het getoon dat droomontleding insig in adolessente emosionele probleme verleen deurdat dit die intrapsigiese wereld van die individu blootle. Emosionele probleme wat deur droomontleding blootgele is, het angs, aggressie, 'n negatiewe selfkonsep, belewing van sosiale isolasie en depressie ingesluit. Kompenserende sowel as regulerende funksies van drome het tydens die empiriese ondersoek na vore gekom. / Educational Studies / M. Ed. (specialisation in Counselling)