Client-Centred Therapy

Q: What would be helpful in Client-Centred Therapy for a directee?

A: Client-centred therapy aims to avoid placing the therapist in an authoritative stance, hoping instead to achieve actualization within the client by nurturing what is “real” in his or her feeling-life. Theoretically, then, the organismic self is one's authentic self, operating at both the universal and individualistic level. Every person's viewpoint is valid as being the product of his or her experiences and internal structure.

Spiritual direction might gain from this approach in several ways. There is a strong intersection at the conceptual level between the Rogerian affirmation of the inner self and the biblical doctrine of the Christ within. By helping the client or the directee to get in touch with this “inner voice”, the therapist or the director enables the other to access personal resources as a means to wholeness, thus bypassing the introduction of any value-system which might be imposed from without.

The search for authenticity coincides with the doctrine of “one body, many parts”; all are individuals, all are unique, all are validated. The need to homogenize all neurotic experience as, for example, sexual frustration, is bypassed, as is the necessity of nurturing the shadow-self.

The therapist is encouraged to express genuine feelings, too, as an example to the client. In direction, this might be translated into the director's simultaneously pursuing his or her own relationship with the inner Christ in addition to nurturing the same in the directee. By keeping a prayerful attitude the director will become sensitive to key elements in the directee's own repertoire of spiritual experiences. The moments of most profound joy and ecstasy are grounded in communication with the divine, thus classifying them as genuine Rogerian feelings.

The overlap with Christian ideals is evident in the following directive for the client-centred therapist: “The valuing process is understood to move toward goodwill, positive regard, understanding, love and fellow-feeling...” (Barton, 182). This approach bypasses any judgmental attitude or authoritarian structure, bringing the therapist to the level of a servant. This sits well with the approach given in spiritual direction, as the director serves to foster a dialogue between the directee and the Lord, not between his or her own beliefs and the directee's unformed or neurotic self.

The valuation of feelings is further enhanced through mirroring. Empathy with the directee will encourage him or her to explore their deeper feelings in greater depth- “laugh with those who laugh, cry with those who cry” (Rom. 12:15).

The Influence of Family of Origin on My Spiritual Development

Introduction

The story of my spiritual development is unique, as I chose to leave the religion of my ancestors, Islam, for Jesus Christ and the Gospel.  Nevertheless, the seeds for this awakening were laid through  various personages in my family of origin.  In this paper I will explore some of these influences, from my grandparents, to my parents, as well as my aunts and uncles.  I will also present a brief account of my conversion, and of how God has provided me with a new, spiritual family.

Grandparents

On my father's side, my grandparents both died before I was born, so their beliefs mainly affected me via my father and his siblings.  My paternal grandfather adopted our family name, “Qureshi”, by himself.  This in itself is significant, because it is the tribal name of Islam's prophet, Muhammad.  For my own part, I have experienced a few difficulties because of this association, especially because I have abandoned any credence in Muhammad or his followers.  In fact I have a strong desire to change my family, and my given name, as well.  The name “Kashif” was given me by my maternal grandmother, who is said to have been a saintly woman.  It means, “One who reveals”.  Oddly enough, in Urdu (the language of my ancestors), the Book of Revelations is known as “Mukashifa”.  This is quite remarkable, since my interest in the Bible first began with this very book, although I was not aware of its Urdu name, then.

On my mother's side, both of my grandparents worked in a Catholic hospital for the greater part of their careers.  My grandfather was a physician, while my grandmother was a medical records technician.  I was born in the hospital where they worked, Holy Family Hospital, in Karachi.  I returned there briefly last summer for a visit, and it moved me to tears.  There seemed to be a kind of blessed spirit over the place, and all the staff were bright and helpful, too.  When I was born, there were some nuns in attendance, and they must have offered a prayer for my soul, as I have, in recent years, adopted the Catholic faith.

Parents

My father has never been a religious man.  He rarely attended the mosque, and his opinion of organized spirituality is quite bitter.  He never practiced the faith of his parents, Islam, neither praying five times a day, nor performing the pilgrimage to Mecca, as that set of beliefs demands.  Instead, he adopted a modern scientific view of things.  This has been a very powerful influence in my life.  At the age of approximately eleven, I gave up on my ancestral religion formally, setting my hopes on reason instead.  This gave me the freedom to explore other faiths, and eventually led me to the way of the Bible.  Therefore my father's lack of zeal towards Islam aided my search for truth.

My mother has been a strong influence on my spiritual development.  She was educated by nuns in a convent school in Pakistan.  I think this contributed to my own choice of Catholicism.  On the other hand, my mother practiced a kind of folk Islam for a number of years, which she inherited from her own mother.  This has been a kind of shackle to my feet, as their faith involves certain demon spirits, called Djinni, who perform various duties for them, such as giving them money and luck in relationships.  When I was small, my mother used to mutter an incantation and then blow over my face.  She also taught me various prayers in Arabic, which I do not understand, but was only able to mutter mindlessly with some hope of blessing.  I must admit, I am distressed and somewhat embittered by all of this superstition, as it has kept my family in bondage for many years, possibly even generations.  Thankfully, my mother has started attending a Christian church in the last few years.  She used to watch the faith healers on television, and she received her own miracle by uttering the name of Jesus.  Briefly, this concerned an osteoarthritic pain in her knees, which kept her from climbing a flight of stairs one day.  She cried out, “Jesus, heal me!” whereupon the power of the Holy Spirit entered her knees and she was instantly healed.  Now she gives praise to God.  She is reluctant to take baptism, because she still fears the repercussions among her family and friends.  She asked me this summer if I could baptize her myself, but I suggested that she plug into a local church first.  These more recent events have been a great encouragement to me in my new faith in Christ.  My mother's own experience in a convent school and her gift of healing have reinforced my desire to reach out to Muslims with the Good News.

Conversion

When I was in University about fifteen years ago, I began to explore various faiths, from Buddhism and Hinduism, to Judaism and Christianity.  My parents were very open-minded about the whole thing.  When I dropped out of school to travel and learn new things, they did not discourage me.  This gave me breathing room, allowing me to open new doors of experience.  I also studied from various schools of psychology, reading some Jung and Maslow.  Things were quite confusing until I began to read the Bible and pray for God to show me the truth.  One day I fell on my knees and cried out, “God, if you are there, help me!”  The very next moment, a friend from work, the very one who had given me a New Testament and witnessed to me about Christ, called me on the telephone.  Until then, I had been a brick wall, using classic Muslim objections to his preaching, like “The Bible has been changed,” and, “God can't have a Son.”  But in that instant, I was utterly defenseless and I asked meekly, “What should I do?” to which my friend replied, “Read your Bible.”

Miracles continued for months.  In 1994, I returned to medical school after two years' sabbatical.  I found myself unable to focus on school, opting instead to read the Bible for hours on end, and going for long walks in the beautiful Edmonton river valley with my dog.  I marveled as the Holy Book lit up, breathing new life into my weary soul, scarred from years of abusive relationships and drugs.  The character of a God I had never known jumped off the page and filled me with a mad joy I had previously lacked.  Even books like Deuteronomy or Leviticus were glorious to my thirsty soul.  Sometimes I would roll on the floor with laughter, my stomach in knots, from my encounters with God in the Bible. 

After a weekend retreat with Campus Crusade for Christ, where I was blessed both by good Christian fellowship and supernatural experiences, I decided it was time for a change.  A student from Baptist Student Ministries walked with me on campus on Monday morning, showing me various messianic prophecies and their fulfillment in Jesus Christ.  That was the turning point for me.  I had been enjoying the vibrancy of the Bible for months, but had been unable, until then, to admit that it was really from God Himself.  Islam teaches, as one of its major attacks on Christianity, that the Bible has been changed and that one must read the Quran instead.  Yet when I had read the Quran in English, at last, I found it to be quite an angry and malicious god, not at all like the gracious one I was meeting in the Bible.

It was then that I decided to let Jesus into my heart, and then that the religiousawakeningtook place.  Acknowledging my own inability to save myself and accepting Jesus' substitutionary death on the cross, I was born again through the Holy Spirit.  He entered my heart and washed my soul of pain I did not know was there.  He replaced the darkness with light and joy.  I began to shout with abandon, filled with the knowledge that God loved and accepted me, and it mattered little what anyone else thought of me.  The angst of wanting to know why I existed was answered by a resounding, “For this- to know Jesus Christ!”

For months I shared my new faith with everyone, thinking it a crime that this wonderful news of God's love was kept in the closet like some dirty little secret.  I especially lamented the ignorance of the Muslim world, who had no access, for the most part, to the Bible or its contents.  I prayed and asked God to use me to spread the Good News among those poor souls.  One morning God sent an angel to visit me.  He was dressed in a white robe, from his neck to his ankles, and he was brown-skinned.  If he were human, he would have been about seventy, with white hair and a balding pate.  He stood by the foot of my bed until I was at peace and then he asked me, “Who am I?”  I thought for a second, then answered, “You look like a Pakistani,” at which point he disappeared.  I jumped out of bed and thumbed through my Bible.  I finally settled on a verse in Acts 16, where Paul has a vision of a man from Macedonia in the night, asking him to go there and share the Good News with them.  For months I prayed and prayed for God to confirm the vision.  One day I left my body and came before the light of God.  It was like a sheet of stars, irresistible as a giant magnet.  A spark, like the ones arrayed together before me, flew out from my spirit-chest, and joined the others.  I heard God calling my name in my father's voice.  Then He showed me a clock, set at 11:15, and a radio.  I returned to my body and went about my day.  At 11:15, when I finished visiting a Christian counselor with my minister friend from the local prison, I remembered the vision and asked if I might turn on the Christian radio station in his car.  The message was on Esther, and a Bible verse I had memorized came to mind:  “If you remain silent at this time, relief and deliverance for your people will come from elsewhere but you and your father's family will perish.  And who knows but that you have come to the kingdom for such a time as this”  (Esther 4:14). 

This caused me to begin serious evangelistic efforts among Pakistani Muslim people.  I started calling people in the phone book, and wrote many letters to family and friends urging them to consider the love of God towards them in Christ.  I went to several cities in Canada- Calgary, Vancouver and Toronto, leaving Edmonton for the call to preach.  In 1999 I traveled to Pakistan for four months and found the people very open to the Good News.  I preached on buses and in the streets, yelling at the top of my voice, or sharing with individuals and small groups.  Often large groups of children would follow me as I walked about town with my guitar, singing Gospel songs.  Once I rode the train with nothing but my guitar and a bag of tracts.  It was a blessed journey, with dozens of people responding to God's call.  Many people would ask where to get a Bible.  I returned this summer for three months, and experienced the same freedom.  Muslims wanted to know where to go to church, how to find out more about these marvelous truths.  So many people accepted literature and cassettes about Jesus.  This confirmed for me the reality of the call in my life to Pakistan.  It is my sincere desire to return there as a full-time missionary.

Other Family Influences

I was taught to read the Quran by my grandmother, and by two paternal aunts, one of whom has passed on.  I found this to be a futile exercise, as I was made to read in Arabic, whose script I can read, but whose meaning is 100% foreign to my understanding.  In fact it was following the completion of this that I gave up Islam and began to explore school as a better means of enlightenment.

I have a paternal uncle, now deceased, who had a religious awakening when he was a young man, about the same age as my own awakening took place.  He lived a relatively simple life thereafter.  In contrast to his siblings, he never owned a house, and never pursued material gain.  He was a very charitable man, full of almsgiving towards the many poor and crippled people in his neighborhood.  He has inspired me, as Christ has, forging a path for me to live humbly in a world full of ambition.

Conclusion

The influence of my family of origin on my spiritual development is easy to see.  From my maternal grandparents' employment in a Catholic hospital and my mother's education with nuns at a convent school, I can trace my own attraction to the Catholic faith.  From my maternal grandmother's choice of my name, “Kashif,” I feel drawn the Book of Revelations, known as “Mukashifa” in Urdu.  From my father, who remained totally detached from Islam, I gained the freedom to explore science, and eventually, other faiths, including those derived from the Bible.  This led directly to my conversion experience in 1994, when I accepted Jesus as Lord and Saviour.  My ancestry came full circle when God called me to take the Good News to my own people in Pakistan.  Recently, my mother's acceptance of Jesus has been a great encouragement to me to continue working with Muslims.  Thus, while I sometimes wish to escape my heritage, seeing it as superstition and bondage, it is exactly there that my work lies, that of sowing and reaping, for the reason that I know their burdens better than many.

Dreams and Spiritual Direction

“It seems strange how much there is in the Bible about dreams... we must accept the fact that, in the old days, God and his angels came to men in their sleep and made themselves known in dreams.” -Abraham Lincoln¹

Introduction

Modern views on the value of dreams are fairly conservative. Even in the church our tendency is to look with skepticism upon claims that God has spoken to someone in a dream. Yet to the one who has had a numinous experience and received divine guidance in dreams, they are evidence of a connection with an altogether different reality.

Sources which witness to a high regard for dreams include the Old Testament, the New Testament, the early church, non-Western, apositivistic cultures, and, increasingly, modern medicine, especially the field of psychiatry. In this paper we will examine briefly each of these sources, as well as some personal, anecdotal evidence, in keeping with the tradition of notable authors such as Freud and Jung.

Finally we will attempt to show how dreams may be a viable means of achieving growth and breakthroughs in one's personal relationship with God, within the context of spiritual direction. Dream interpretation will be considered both from an archetypal-symbolic perspective and from a personal-historical perspective.

Historical Evidence

The Old Testament

It was taken for granted in the Old Testament that God spoke to people in dreams. Much of the thinking among the ancients bore witness to a belief in another, higher world, in which dwelt God(s), angels and demons, all of whom could communicate with persons in this realm. Often the dream was meant to convey some essential information about the future to the dreamer. For example, the patriarch Joseph dreamt of a day when the sun, the moon and the stars would bow before him, which was understood to mean his family would be humbled before him (Gen. 37:9). This, of course, came to fulfillment when Israel, in its hunger, went down to Egypt for grain, where Joseph was second only to Pharaoh.

Dreams were given to non-Hebrew leaders, as well, in keeping with the tradition that governments are in the control of the Lord. For example, Nebuchadnezzar, king of Babylon, was given a dream of a statue made of various metals, which was then cut to pieces by a rock cut from a great mountain, which foretold the reign of the Messiah and his kingdom over the kingdoms of the earth (Dan. 2). The words of Daniel are of great interest to this particular study, as he said: “This mystery has been revealed to me... that you should understand your inmost thoughts” (Dan. 2:30). Not only was the dream given to make known the future (v. 29), but also in order that the king would grow towards a knowledge of self, one might say, to probe the depths of his unconscious mind.²

In these and in many other examples in the Old Testament, God used dreams to communicate to people. Often it was to reveal the future, while at other times it was to reveal Himself. In either case, a person received guidance and grew in his or her knowledge of the divine person through the dream.

The New Testament

Far from being limited to ancient cultures, dreams continued to be a means of revelation and divine communication in the times of the New Testament, as well. Perhaps it is the state of receptivity one achieves in sleep which makes it suitable for God to speak under such circumstances, and to offer guidance to those in need.

Joseph, husband of Mary, was given various dreams which helped him and his family. It was in a dream that the Lord's angel spoke to him and told him to take Mary as his wife, as the child in her womb was not of fornication but from the Holy Spirit (Matt. 1:20). Later, he was warned by the Lord's angel to flee to Egypt, to protect Jesus from Herod (Matt. 2:13). Later still, an angel of the Lord came to him to instruct him to return to Israel, when Herod had died (Matt. 2:19-20). Dreams, it might be said, were a primary means of divine guidance for the holy family in its early days. But, one might argue, this was a very special family. Let us therefore consider another example.

Peter, while lodging with Simon the tanner at Jaffa, saw three times in a vision a great sheet being let down from the sky with all kinds of birds and beasts, which, though considered unclean, he was commanded to kill and eat (Acts 10:11-13). The interpretation was also given, that, since God had cleansed the Gentiles, Peter ought to preach the Good News among them as well (v.15). Some might say there is a great difference between a vision and a dream, but in the New Testament, both speak of a non-physical reality intruding upon the awareness at an inner, psychic level.³

The Greek word used to describe the dreams Joseph had is οναρ (“onar”), which is used for those visions had in the sleeping state which are remembered upon waking, while the word used to describe the trance of Peter is οραμα (“horama”), a word which is used to translate both dreams and visions from the Hebrew. This latter word does not make a distinction between the waking and sleeping state but simply denotes a non-physical appearance.⁴ Thus, in the New Testament, both visions of angels and dreams in the night denoted a common contact with another world, the non-material realm.

The Early Church

Dreams in the early Christian movement offered guidance and knowledge of the future, as they did in the experience of biblical figures. It was taken almost for granted that dreams were a primary means of God's communication both to the church and to individuals within the body of Christ. It was with the introduction of Aristotelean antisupernaturalism by way of Aquinas, in the thirteenth century, that Scripture and reason managed to displace the living revelations of God.⁵

Most early church fathers believed implicitly in the value of dreams. Tertullian, for example, said, “Beyond a doubt the greater part of mankind derive their knowledge of God from their dreams.”⁶ In the account of the martyrdom of St. Polycarp, the disciple of John saw his pillow catch fire in premonition of his own death in the circus.⁷ Meanwhile, Origen refuted Africanus' offense at the power of the Holy Spirit in having seized Daniel, stating that God had acted in such fashion with many saints, having “favored (them) with divine dreams and angelic appearances and... inspirations.”⁸ It would seem that the neo-Platonic views of the early church allowed for divine communication in this manner.

Non-Western Cultures

In the traditions of apositivistic societies, dreaming was and is highly prized as a valid means of receiving divine guidance. The world-view of many non-Western cultures allows for non-linear, intuitive thinking, which sidesteps our traditional ratio-empirical paradigm. It is in this twilight of the conscious, at this juncture with the vast collective unconscious that images maintain their power to define reality.

The ancient epic Gilgamesh, dated to at least 2000 B.C., which describes the hero's struggle over self and other, provides guidance to the protagonist in the form of a series of dreams.⁹ Chief Seattle, an American Indian, believed dreams are revealed to people “in the solemn hours of the night by the Great Spirit.”¹⁰ If one loses the ability to dream, it is thought by some American Indians, one's soul is doomed to wander, for dreams provide a necessary, guiding light.¹¹

Ancient East Indian philosophers wrote in the Upanishads that the dream is a state between living and death, where illumination is given to the individual in order to further the progress of the soul.¹² Other cultures, such as the Chinese, and the African, have similarly high regard for dreaming.

Modern Psychiatry

Interest in dreams in modern medicine began largely with Freud's exploration of this “royal road to the unconscious.” He himself turned from the more accepted “rational” views on the matter when he discovered that many of his patients' illnesses could be traced to problems encountered in childhood and relived in dreams through symbols. He refers to this process as an integral function of the unconscious mind: “primitive modes of work suppressed during the day participate in the formation of the dream.”¹³

Freud's emphasis on the role of sexual tensions and his belief in dreaming as wish-fulfillment limited the applicability of his theory somewhat. His ideas were modified and extended by Jung, who believed that dreams were not only concerned with historical trauma experienced in the patient's life, but that they could also reveal information about the present and future state of the psyche.¹⁴

Dreams, according to Jung, play a compensatory role, as well, providing a stage for impoverished parts of the psyche to manifest their demands against better-formed aspects of the personality. Fundamental, or basic needs such as emotional contact may arise in symbolic form in the dream to contest an individual's overly rationalistic, cold-hearted nature. A man might dream of a lone child wanting to play catch, for example.

The interpretation of dreams may take place within the context of Jung's theory of universal archetypes, although he is wary to apply any meaning without the patient's acceptance of such. In this, Jung contrasts with Freud, who insisted on the universality of symbols and their interpretation.¹⁵ With Jung, amplification of dream-symbols is achieved by seeking from the patient associations from his or her own life which the symbols evoke.

Thus, while a certain universality may be suggested within Jung's theory of archetypes and the collective unconscious, he leaves room for individuality and personal histories to affect dream interpretation. In some cases, dreams are transparent and their meaning obvious to the context of the particular patient, while in other cases, dreams are opaque. It is in the latter case that one ought to seek archetypal, or shared meaning for the symbols which are presented to the mind.¹⁶

The baser nature of humanity may manifest itself in dreams as an animal-symbol, such as a horse, which Jung associated with the animus/anima. Participation in these shared symbols occurs in a manner hidden from the surface, a kind of racial instinct. The energies which such symbols embody reflect the evolution of society through various stages.¹⁷

Anecdotal Evidence

Both Freud and Jung made use of their patients' dreams as well as their own to form their theories. Jung's dream of God having a bowel movement on the church seemed to him a key communication from the inner psyche, which is also the seat of God.

Men of science have also had revelatory experiences while dreaming. Kékulé, who was trying to elucidate the structure of benzene, dreamt one night of a serpent biting its own tail, from which he concluded that the correct arrangement was a ring.

Not long ago, my wife, who is a devout Christian, had a dream in which she saw herself folding her uncle's bed in half. Soon after, we found out that he had contracted TB, and he died within months. Besides this premonitory dream, given to a believer in Christ, God has revealed Himself through dreams to other, non-Christian people of my acquaintance. One of my mother's friends, who grew up in a Moslem household, saw Jesus in her dream, following which she began attending church.

I, too, have seen God in a dream. He appeared as a great sheet of light made of millions of tiny points with an irresistible attraction like some giant magnet, into which my own tiny point of light flew, called from within my spirit-body. This was followed by a vision to preach Christ to the Moslems, in which I saw a radio, and a clock set at 11:15, perhaps setting a time limit.

Spiritual Direction & Conclusion

If spiritual direction aims to further one's relationship to the Almighty,¹⁸ then dreams cannot be ignored as a means by which God both guides and reveals Himself. An integral part of relationship is communication, therefore a spiritual director helps the directee to discern instances of divine articulation. In addition to hearing God's voice through prayer in the form of lasting peace experienced in response to questions asked,¹⁹ a person may experience God through his or her dreams. The role of the director is to remain open to such a possibility, especially where the revelation is direct and clear. Such occurrences may be integral to the growth of the individual, providing acceleration to the process. One ought to remain cautious of seeing revelation in every dream, though. Often, a dream may be simply mental housekeeping or compensatory in nature.

Dreams, we have seen, were taken seriously as a means of God's communication by various communities, including those of the Old and New Testament, the early church, non-Western cultures and modern psychiatry. Spiritual direction may benefit from paying heed to what is being said in dreams, both to help ameliorate one's relationship to God, as well as providing guidance for the mental well-being of the individual.

Bibliography

Barry, William and Connolly, William. The Practice of Spiritual Direction. Harper, San Francisco, 1981.

Bryant, Christopher. Jung and the Christian Way. Seabury, Minneapolis, 1983.

Freud, Sigmund. Dream Psychology. Coles, Toronto, 1980.

Heidel, Alexander. The Gilgamesh Epic and Old Testament Parallels. University of Chicago Press, Chicago, 1949.

Kelsey, Morton T. Dreams, A Way to Listen to God. Paulist Press, New York, 1978.

Kelsey, Morton T. God, Dreams and Revelation. Augsburg Publishing, Minneapolis, 1974.

McLuhan, T.C. Touch the Earth. Promontory Press, New York, 1971.

Roberts, Alexander and Donaldson, James, eds. Epistle Concerning the Martyrdom of the Holy Polycarp, in The Ante-Nicene Fathers . Eerdmans, Grand Rapids, 1951: V, Vol. 1, p. 40.

Sanford, John A. Dreams and Healing. Paulist Press, New York, 1978.

Wolf, William J. The Religion of Lincoln. The Seabury Press, New York, 1963.

Woods, Ralph L., ed. The World of Dreams. Random House. New York, 1947.

1The Religion of Lincoln by William J. Wolf, The Seabury Press, New York, 1963, p. 29.

2Dreams and Healing by John A. Sanford, Paulist Press, New York, 1978, p. 15.

3God, Dreams and Revelation by Morton T. Kelsey, Augsburg Publishing, Minneapolis, 1974, p. 81.

4Ibid, pp. 81-82.

5Dreams, A Way to Listen to God by Morton T. Kelsey, Paulist Press, New York, 1978, pp. 76-78.

6“A Treatise on the Soul,” Ch. XLVII, by Tertullian.

7Epistle Concerning the Martyrdom of the Holy Polycarp, in The Ante-Nicene Fathers ed. by Alexander Roberts and James Donaldson, Eerdmans, Grand Rapids, 1951: V, Vol. 1, p. 40.

8God, Dreams and Revelation by Morton T. Kelsey, p. 112. The Reverend says, “Origen saw the dream, not as physical perception, but as the presentation of symbols that reveal the nature of the non-physical world.”

9The Gilgamesh Epic and Old Testament Parallels by Alexander Heidel, University of Chicago Press, Chicago, 1949.

10Touch the Earth by T.C. McLuhan, Promontory Press, New York, 1971, p. 30.

11Dreams and Healing by John A. Sanford, p.6.

12The World of Dreams edited by Ralph L. Woods, Random House. New York, 1947.

13Dream Psychology by Sigmund Freud, Coles, Toronto, 1980, pp. 191-92.

14Jung and the Christian Way by Christopher Bryant, Seabury, Minneapolis, 1983, p. 21.

15Ibid, p. 26.

16Ibid, p. 27.

17Ibid, p. 31.

18The Practice of Spiritual Direction by William Barry and William Connolly, Harper, San Francisco, 1981, p. 7.

19Ibid, p. 110.