“Dreams count. The Spirits have compassion for us and have guided us.”
PROVERB OF THE NATIVE AMERICAN CREE
In chapter 1, we considered the stories of famous individuals who received surprising help from their dreams. In this chapter, we are going to discuss those peoples throughout the world who have been accomplished Dream Explorers.
Among the world’s fine Dream Explorers were the Native American peoples who populated the American continent before the arrival of the Europeans. Fortunately, unlike some ancient dreamers whose ways have been largely lost or are only available from myth and story, many Native Americans are alive today, direct descendants of their ancient ancestors. While some of their traditions have been lost or altered, many have been carefully preserved—often in secret—and handed down to those who followed the keepers of the traditions.
It is estimated that around one million Native Americans were spread out over the vast territory of what is now the United States when the first European settlers arrived. These native peoples lived in all parts of the territory, with its differing climate zones and geographies, and followed all different ways of life. For example, the Iroquois of the Northeast lived by hunting deer and growing corn. In the far northern regions, the Ojibwa hunted caribou and elk, while farther south tribes such as the Cherokee cultivated tobacco and were known as Mound Builders.
On the wet and mild Northwest coast, the site of present-day Oregon and Washington State, the Kwakutl lived plentiful lives, feeding themselves on the salmon that were abundant in the cold streams of the region. They were skilled fishermen, and the men even hunted whales in the open ocean while the women of the tribes gathered the plentiful berries and other plant foodstuffs. Known for their intricate woodcarvings made from the wood of the cedar tree, these people had a fine way of life.
Meanwhile, in the hot, dry desert of the Southwest, the Pueblo lived settled lives in huge terraced villages of adobe. They farmed various crops and raised sheep for meat. Some tribes continued to practice simple gathering techniques, picking edible wild plants wherever they grew and hunting wild game for meat. Some, like the Navajo, wove beautiful blankets and created stunning jewelry from silver and turquoise.
As white settlers came across the continent, they changed some of the ways of the native population. The Spanish expedition in the 1600s introduced horses, which had previously been unknown here, and soon some tribes, like the Cheyenne, had acquired horses and were breeding them, eventually migrating to the great plains with their animals to hunt the buffalo that roamed there in great herds.
As the new settlers continued to move westward, they encountered even more varied ways of native life. The Shoshone, a nomadic tribe of what is now the northwestern United States, lived mainly on a diet of acorns and seeds, which they gathered in season and stored for winter use.
In the midst of all these differences in ways of life and widely varying customs and culture, language and beliefs, there were some things shared by all the Native Americans, and among them was this: a reverence for dreams and knowledge of the importance of dream life.
In many earlier cultures, the distinction between dreams and waking life was not as distinct as it is now. Dreaming and waking life were closely connected, each one flowing into the other in a natural manner. We find an example of this in a native culture that is still following its traditional ways: the Naskapi, who inhabit a frozen territory in northeastern Canada. Today, there are only about three hundred Naskapi tribal members left, but they carry on as their ancestors before them did. They have no organized government or institutional structure, and they follow no prescribed religion. They live by hunting caribou and bear. The tribe maintains its rich spiritual tradition, which is heavily influenced by dreaming.
“What we find as soon as we place ourselves in the perspective of the religious man of the archaic societies is that . . . the existence of the world ‘means’ something, ‘wants to say’ something, that the world is neither mute nor opaque, that it is not an inert thing without purpose or significance. For religious man, the cosmos lives and speaks.”
Mircea Eliade,
The Sacred and the Profane
In his book Synchronicity, David Peat comments, “Central to the life of the Naskapi is the Big Dream, in which the hunter goes on the trail, meets friends, and locates herds of caribou.” The Swiss psychologist Carl Jung, whom we learned of in chapter 1, identified big dreams and little dreams. A big dream is an important guide and usually easily recognizable both by its vividness and by being almost totally recalled.
When the Naskapi hunter-dreamer wakes from his Big Dream, which he has deliberately sought, he immediately begins to drum and chant to alert others of the tribe that he has had a Big Dream and now knows where the best hunting grounds are. His music-making is also intended to communicate to the spirits of the forest animals, who are expected to help the hunters find and kill the caribou. It is important to note that native tribes never kill for “sport,” but only for food, and they always eat what they kill. The idea of killing a valuable food animal just for the “fun of it” horrifies them, as well it should horrify us. All tribal peoples have some ceremony to ask the animal to sacrifice itself for their lives and to honor its death in the cycle of life. They approach the hunt with reverence for all life on the earth and ask the spirits to forgive them for the kill.
According to Naskapi belief, a hunter will become a Great Hunter, able to have clear and powerful dreams, only if he respects the animals he hunts and shares his kill with the members of his tribe. If he neglects or violates this covenant with Life, his dreams will desert him and he will no longer be a successful dreamer-hunter.
The key to this way of life in which dream, dreamer, and waking activity are all intimately connected is the recognition that there are patterns in nature. It is the hunter-dreamer’s job to put himself in harmony with these patterns. Peat notes, “The Naskapi live in a world of meaningful pattern in which no distinction exists between what we have come to call mind and matter.”
In native cultures, dreams were often part of the religious system, providing a method for the dreamer to contact the Great Spirit, or the spirits of animals and plants, in order to gain power over them or to seek their permission to find and use them. Dreams were also an important part of the social system. Interpreters of dreams were the psychologists of the culture, using dreams to solve mental and emotional problems. Also, dreams were used to predict the future and to guide the tribe’s social life. If, for example, a tribe was nomadic, a master dreamer (called a shaman or medicine man) would be called upon to dream the best new location.
Native Americans had specific rituals to get rid of nightmares and to promote dreams that were useful both to the individual and to the tribe. Healing was another function of dreaming, as it was in ancient Greece. A dream could indicate the nature of the illness and suggest its cure.
These are only a few examples out of the intricate, complex system of dreaming that the tribes used. Although many of their practices are not applicable to our lives today, we can still learn much from these dreamers. The primary point is this:
Those who believe their dreams are important to their waking lives will have dreams that are useful and will remember them.
According to Patricia Garfield in Creative Dreaming, an unusual characteristic of the Native American dreamer-hunter, shaman, or medicine man was that he or she was required to dream each step of an activity to be undertaken, with specific characters (dream friends), a specific location, and a specific timeline of operation. This means that four dreams were necessary to fulfill the function. For example, if a tribe was going to war, the head warrior had to dream all of the steps before he could be appointed as the leader of the war party. He had to know exactly where to go, how to get there, how many opposing enemies he would meet, and how many would be killed or injured on each side.
“Hunting is a great teacher of life. It is a way of harnessing natural passions, that intensity of experiences [we have in the teen years]. Learning to guide our passions with ethics and values moves us into adulthood. When you learn to hunt in an ethical manner, showing respect to animals, eating what you kill, taking only what you need, and giving to nature by helping preserve wildlife habitat, preventing pollution, and reporting poachers, you will not only be a good hunter, you will be a good citizen, whose values will inspire other people to care about nature. Mastering a lethal weapon . . . is a sign that you are a responsible person.”
James A. Swan, Ph. D.,
The Power of Place: Sacred Ground in Natural and Human Environments
Hold fast to dreams
For if dreams die
Life is a broken-winged bird
That cannot fly.
Hold fast to dreams For when dreams go
Life is a barren field
Frozen with snow.
Langston Hughes,
The Dream Keeper
Failing this, he could not be a leader. Anthropologists who have studied the dream habits of Native Americans believe that this kind of dream could not be faked. To be exposed as a faker was a fate worse than death!
Now let us cross the world to a vastly different place and investigate the dreams of a people known as the Senoi, for whom dreams are perhaps the most important part of their lives. Imagine this scene:
The sun is peeking over the horizon, spreading its beams to wake all sleepers to a new day. In every household of the Senoi people of Malaysia, the women are preparing food, usually tropical fruits, as the first meal of the day. Outside in the jungle the animals are already up and about, making various noises—an elephant trumpets to his mate, monkeys chatter and leap about the rain forest trees, birds call in different tones—high, low, shrill, melodious. The forest is alive with movement and sound.
Inside the dwelling, the group contains quite a few relatives other than the main family—uncles, aunts, cousins, and visitors—and each person has an assigned place at the long table. The leaf platters of fruit and other food are passed along for all to help themselves. Then comes the moment all have been awaiting. The father speaks softly, asking the question that is the beginning of each day, “What did you dream last night?”
Thus begins another day for the Senoi family that is repeated in every household. And, in turn, each tells his or her dreams. No one, not even the youngest child, will reply, “I didn’t dream anything,” or “I don’t remember,” for dreaming is too important to be ignored or forgotten. It is the cornerstone of Senoi life.
The Senoi are a large and primitive tribe (by modern standards) who live in the mountainous jungles of Malaysia. They have become quite well known as anthropologists have studied their ways and their unique use of dreams, and have published their findings. Anyone studying dreams knows about the Senoi. They are estimated to consist of approximately twelve hundred people who live in three groupings on the Malay Peninsula, some more primitive than others due to their isolation from modern Malaysia with its more sophisticated populations.
Living in communal units of extended families, they occupy what are known as longhouses, aptly described by the name, that they build to last a few years. Physically, they are attractive—tall, slim, with light brown skin and fine, wavy hair. Inside the longhouse, each family has its own space for living and cooking, but the entire group living in the longhouse acts like a small village, using the central aisle as Main Street. As a group, they work to farm a cleared area of the jungle with a small variety of edible crops—pumpkins, bananas, yams, rice, and tapioca. When the soil has exhausted its fertility, after four or five years of farming, they move on to another location and build a new longhouse.
Other than planting and harvesting their crops, the mostly vegetarian Senoi also hunt small animals and fish by a unique method, which involves crushing a fruit containing a juice that acts like a sedative on fish. They squeeze this into the stream and then just wait for the stunned fish to float to the top where they can be netted or just lifted out by hand. These few activities leave them with lots of spare time, which they use mainly in reporting, interpreting, discussing, and preparing for the next night’s dreaming.
Children begin to report their dreams at an early age, around the meal table, as soon as they can talk. Each child is praised by the adults for reporting a dream and instructed—if necessary—about how to prepare for another dream. For example, if a child has a nightmare and dreams a wild beast is chasing her, she is instructed to confront the animal in the next dream and either drive it away or make friends with it. Nightmares soon cease as the child learns the technique.
After the morning meal, many of the tribe’s members gather in the village’s council place, where they continue discussing dreams. This is their “work.” All activities from birth to death and everything in between—illness, food crops, needs, solutions to problems—are determined by the dreams of individual tribe members. Everyone tells his or her dream to the whole group, which then decides what to do with the dream’s content. Each council member has the right to give his or her own interpretation of each dream, and general discussion follows as the significance of each dream symbol is decided upon. If several members agree on the meaning of a single dream, it becomes a group project.
The Senoi people live their entire lives by dream interpretation and dream activity. Most of the activities of their everyday lives are determined by these dream discussions. Decisions about the group are made based on their dreams. When and where to move to a different location is a result of dream interpretation and discussion among the group. Creative activity is high, and adults will help children to make objects they have seen in a dream. Many Senoi dream quite creatively—and then they design and make costumes, paintings, music, dance, and songs that they have dreamed up. Except for the few hours needed to gather and prepare food, they spend their time acting out their dream-inspirations of all sorts. A musical people, the Senoi enhance their dream life with the playing of handmade lutes, flutes, gongs, and drums, with which to accompany communal singing, a preparation for the night’s dreaming. When the sun goes down, the jungle gets quieter (though it is always a bit noisy), and the families retire for another night of dreaming—to sleep, to dream, to wake, to tell their dreams, and to live another dream-directed day.
The Senoi people have been able to preserve their traditional ways because they live in a remote and all but inaccessible terrain. Researchers have to use helicopters or riverboats to reach them. In the dense jungle, thick with trees, climbing plants, underground trailing roots, and a variety of vines, ferns, mosses, and thick ropelike creepers, it’s often necessary to use a machete or other type of blade to cut a path. Malaria is a constant threat to Western researchers, but the Senoi have a natural immunity to this disease.
Despite their sophisticated use of dreams and the ability to control the content of their dreams (we’ll discuss dream control in chapter 4), the Senoi are considered primitive or uncivilized by the scientific standards of our time. Though they do live simply with few material goods, they are far advanced in the use of dreams to guide their lives. Living as they do far from “civilized” society (a relative term!), they are still closely connected to their unconscious processes and have no trouble integrating waking life with dream life. In fact, they don’t even consider that there is a difference between the two. It is all one flow of life.
“The myth is the public dream and the dream is the private myth.”
Joseph Campbell,
The Power of Myth
The Senoi are a peaceful people and extremely cooperative with their fellows. Responsibilities, food, land, dreams, work, play, music—all are shared within the group. At the same time, each child is encouraged to develop individually, to dream his or her own dreams, and to participate in the life of the community as a respected member. There is no division—except that of the level of maturity—between children and adults. Everyone is considered of equal importance and everyone’s dreams are listened to respectfully.
Perhaps as a result of this seamless cooperation and the lack of a gap between the generations, these extraordinary people are free of the neuroses and other psychological problems that plague other, more “advanced” societies. Since their desire for possessions does not rule their lives, they don’t spend their time working to accumulate more and more “things,” finding their happiness and satisfaction in their experience of and use of dreams. And they use their time efficiently, with a minimum of energy spent on the necessities of shelter and food production. That way, they have the majority of their time available for their dream projects, some of which are quite large and involve the whole community. Although it cannot be proved, researchers are of the opinion that their use of dreams is the mainspring of their characteristics of cooperation and peacefulness.
Teen Dream Tip
By not being critical of any dream experience and using productive ways of handling negative dream images, you can convert the negative into positive, turn fear to courage, avoid danger, seek pleasure, and have a happy outcome. These in turn will carry over into your waking life.
Senoi children are especially cherished and from their earliest days are taught the tribe’s dream techniques. Like children everywhere, they suffer from nightmares, but they are instructed carefully by their elders on a daily basis and soon learn to turn away monsters or wild beasts who may frighten them while dreaming. By the time they reach their teen years, nightmares are a thing of the past and they are producing dreams useful to their community.
“They say we have been here for sixty thousand years, but it is much longer. We have been here since the time before time began. We have come directly out of the Dreamtime of the Creative Ancestors. We have lived and kept the earth as it was on the First Day.”
Aborginal tribal elder in Voices of the First Day by Robert Lawlor
So far as we know, the Aborigines of Australia are the only culture to credit dreams with creation. Even today, Aboriginal tribespeople live each day connected to “the Dreaming,” and base their lives and everyday activities on what they believe happened long ago, when their ancestors dreamed the world into being. In his book Voices of the First Day, the Australian author and artist Robert Lawlor says:
The Australian Aboriginal culture is founded entirely on the remembrance of the origin of life. According to some recent evidence, their story of creation, along with the worldview it fostered, has survived for perhaps 150,000 years. The Aborigines refer to the forces and powers that created the world as their Creative Ancestors. For them, our beautiful world could have been created perfect only in accordance with the power, wisdom, and intentions of these original ancestral beings. During the world-creating epoch called the Dreaming, the Ancestors moved across a barren, undifferentiated field in a manner similar to that of the Aboriginal people wandering across their vast countryside. The Ancestors traveled, hunted, made camp, fought, and loved, and in so doing they shaped a featureless field into a topographical landscape. Before their travels, they would sleep and dream the adventures and episodes of the following day. In this manner, moving from dreams to actions, the Ancestors made the ants, the grasshoppers, the emus, the crows, the parrots, the wallabies, the kangaroos, the lizards, the snakes, and all the foods and plants. They made all the natural elements, the sun, the moon, and the stars. They made humans, tribes, and clans. All these things were created by the Ancestors simultaneously, and each could transform into any of the others. A plant could become an animal, an animal a landform, a landform a man or woman. An ancestor could be both human and animal. Back and forth the transformations occurred as the adventures of the Dreamtime stories required. Everything was created from the same source—the dreamings and doings of the great Ancestors. All stages, phases, and cycles were present at once in the Dreamtime. As the world took shape and was filled with the species and varieties of the ancestral transformations, the Ancestors wearied and retired into the earth, the sky, the clouds, and the creatures, to reverberate like a potency within all they had created.
“As with the events of waking experience, the images of our dreams offer an important glimpse into the workings of the deep psyche written in the language of symbolism and analogy. [For example, the Senoi child’s dream of being chased by a tiger might represent a fear of becoming adult or fear of the powers of adults.] According to some traditions, however, dreams issue from a subtler level of consciousness than the phenomena of everyday life, and for that reason offer a decidedly more fluid look into the changing psychological condition of the soul than do waking events. According to esoteric Hindu teachings, dream symbolism offers insight into the emotional dimensions of our being.”
Ray Grasse,
The Waking Dream
Though the stories vary somewhat from clan to clan, the Dreaming stories are a basic part of Aboriginal life throughout Australia. During the Dreamtime, the Ancestors “took innovative action and unprecedented risks, discovering as they went along customs, techniques, and behaviors that either helped to bring joy and order or precipitated pain, destruction, and disease. The lessons of life implicit in the stories were distilled into what the Aborigines called the Dreamtime Law and were reflected in the utter simplicity of the Aboriginal way of life,” says Lawlor.
Darwin’s Creation Myth
According to Robert Lawlor, Darwin’s theory of evolution—the basic creation myth of our Western civilization for the past 150 years—is also only a story that cannot be proved. Says Lawlor,”While Darwin and his proponents claimed to have ‘proved’ his theory, it cannot be scientifically tested.” Despite this, what we call Darwinism has become the unquestioned orthodox belief of both science and academic institutions. It is now the “lens through which all thinking about human origins is assessed. The edifices of modern life sciences are built on a belief in this story.” And a somewhat grim story it is, a story that develops from seeing all of Nature as a set of mechanical laws, and ends up giving human beings the right to exploit all of creation for their own desires.
“You can provide yourself with the rewards for dreaming that our society does not give. Regard your own dreams as important and they will aid you.”
Patricia Garfield,
Creative Dreaming
In the Dreamtime stories, all of creation was produced through the original Dreaming, and every created thing acts out of dreams. Entry into the larger world—of space and time, of universal laws and energies—was a result of dreaming.
Of course, the Dreamtime stories cannot be proved. All cultures have creation myths, and these myths have far-reaching effects on the people who believe them. What is unusual about the Australian Aborigines is that they live their daily lives in strict accordance with the dreams of their Ancestors as these have been passed down for all these thousands of years. In other words, for something like 150,000 years, the Aborigines have sustained their culture, living in harmony with nature as their mythology requires.
There is much for us to learn from the Dreamtime of Australia’s Aborigines and their resulting way of life. For them, all of earth is the visible intelligence of the original creation. It is symbolic of the universal Dreaming, which brought it into being. Through dreams, the Aborigines receive the teachings of their Ancestors and celebrate them in song, dance, and ritual. The Great Dream contains within it all human dreams, and guides them. This view is similar to Dr. Jung’s concept of the collective unconscious. Like the Senoi people, Aborigines derive creative ideas from their dreams, which are automatically linked to the Dreamtime of their Ancestors. A dream is like a pregnancy: inside the dreamer, new life is growing and will become manifest in the world in time. And, like new life, the developing mind, body, and spirit of young people—teens like yourself—change in relation to what they dream, since dreams are reflections of the true Self.
The Earth’s Soul
William Gilbert, the founder of the modern science of magnetism, called the earth’s magnetic field its soul. Today’s earth scientists consider that the earth’s magnetic field is an energy that is produced by the movements of the molten rock at the core of the earth’s interior. Aborigines might say that magnetism is the voice of the earth’s Dreaming.
“The dream itself is a rebellion against language—and against, ultimately, the restriction that any kind of expression seems to impose on truth.”
Brenda Murphee,
Dreams Are Wiser than Men
As we learned earlier, the ancient Greeks induced dreams for healing. But they were not the only culture to use dreams to produce astonishing cures, or to use them for other purposes. The ancient Egyptians, Chinese, Japanese, Hebrews, and Indians all practiced the art of dream incubation. These ancient Dream Explorers did this by expecting to make contact with a god in their dream who would prescribe a cure, answer a question, or solve a problem. Naturally, it would be a god with whom the dreamer was already familiar. The gods are representative of what Dr. Jung calls archetypes, or basic patterns that already exist. It is Jung’s theory that one of the deepest of human needs is to contact the archetypal level and interact with the figures that represent different energies.
For example, in addition to a healing god, there are other archetypal figures that appear all over the world, in dreams and through guided meditations or in the process of psychotherapy. There are mother and father archetypes, wise man and wise woman archetypes, and so on. The dream god, or a holy figure such as a Christian saint, is an archetypal energy wearing the mask of a particular culture.
With few exceptions, dreams speak to us in our own language and in terms we already know. Occasionally, however, a dream figure will speak in a foreign tongue the dreamer doesn’t understand, or she will experience a place, such as outer space, to which she has never been. These exceptions are powerful and meaningful, for they suggest that the dreamer is accessing deep levels of the collective unconscious that lie within, even though he or she is completely unaware of their existence. So, in some way, we are familiar with these dream events.
In Creative Dreaming, Patricia Garfield says that the “form of the god is predetermined (rather than being a recognition following the dream), that is, shaped by the expectations of the dreamer.” She suggests, “As you formulate clearly your intended dream you will shape your future dream experience even more directly.”
We know that dreams are closely connected to the intuitive sense and may arise from it. Sometimes a dreamer gets a dream-answer to a problem by deliberately inducing a dream, but at other times the answer arrives spontaneously. The technical term for this is antecedent intuition. Much of ordinary problem-solving, however difficult, is handled in this way. Remember the dream of Friedrich Kekulé, who discovered the molecular structure of benzene. His dream-answer was a supreme act of his intuition, which previously had been fed all the available facts and information relevant to the issue.
Here is an example from my own dream files of a dream of the antecedent intuitive type:
A few years ago I was working on an outline for a new book based on the planet Mercury. It was a complicated piece of work and at one point I got really stuck. For days I wrote and rewrote—and balled up the sheets and threw them in the trash basket. I couldn’t understand what I had already written, let alone how to finish. In a state of utter frustration (which, by the way, is a necessary part of the intuitive process), I occupied myself with unrelated chores around the house. Then, a few nights later I had this dream.
Intuition without Antecedent
There’s a type of intuition that requires no antecedent. It often works through your dreams. You are given information that you have not been seeking, you haven’t been trying to solve a problem, and you aren’t feeding your unconscious facts about the matter. It’s rather like getting an unexpected e-mail that tells you something. This type of dream can be precognitive (predict the future), or it can be a message about an event that has already happened. For example, there have been many reports of people dreaming of an older relative who has just died without their knowledge. This sort of thing can also happen in an “altered” state, when the mind has slipped into the theta pattern described earlier. Therefore, it’s always good to be alert to your dreams and daydreams for unexpected messages, which may be delivered by an unknown messenger.
I was in an art studio working with other people when the telephone rang. Someone answered it and said to me, “It’s for you.”
When I answered the dream phone, a rough, masculine voice said, “Hey, lady, we can’t finish dis project until we get the artwork.”
I was mystified and hadn’t a clue what he was talking about.
“Who are you?” I questioned.
“Lady, dis is de Mercury Press and you better get that artwork down here pronto if you want this job finished.”
“Where are you?” I asked.
“In the basement.”
Like Kekulé, I awoke as if struck by lightning. Suddenly everything was clear to me. Immediately, I set to work to design the art, which was mythologically based. As I proceeded with this phase of the project, everything else fell into place—like magic.
What had happened was that although I had been working on the project for some time, and I knew that it would be illustrated, I had not yet integrated the art into the text. Even though I had chosen the artist and gathered and stored a lot of information relative to the drawings to be done, what I had neglected to do was to envision the project as a finished whole. It was this omission that had caused me to become blocked. And my dream friend came to the rescue in a most colorful manner, showing that my unconscious process was helping to solve the conscious problem.
Many Dream Explorers believe in “little people,” a race of fairies or gnomes who emerge from hidden places to do the bidding of humans. These beings are also known as elementals, or nature spirits, a term derived from the ancient concept that nature is animated by spirits—every tree, rock, stream, flower, bird, and animal has its own spirit, a belief held by Native Americans and other tribal peoples.
Robert Louis Stevenson’s Brownies and my own rough-voiced basement worker seem to me to belong to this elemental dimension, and it is one to which you might pay close attention. When you acknowledge, respect, and align yourself with the elements of nature, you are given unexpected help because you are operating in harmony with natural forces.
Breezes at dawn have secrets to tell you.
Don’t go back to sleep.
You must ask for what you truly want.
Don’t go back to sleep.
People are going back and forth across the threshold
Where the two worlds touch
The door is round and open
Don’t go back to sleep.
RUMI, SUFI POET
Dream Explorer Essay
Use this page to write a short essay on what you have just learned about Dream Explorers and the thoughts you have about this information. It’s not a test; it’s a way for you to remember the tips and clues gleaned from other cultures and to find ways to explore your own dreams successfully.
How I Want to Use My Dreams
Based on what you have learned so far about what dreams can do for you and what they have done for others you have read about, make some general notes about what you’d like your future dreams to contribute to your life. See if you can remember a dream you’ve had that helped you deal with some real-life situation and write the dream in the blanks below. Also make notes of dreams you would like to experience.