1996
DOI: 10.1037/h0094448
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A 10-facet model of dreaming applied to dream practices of sixteen Native American cultural groups.

Abstract: Using archival research methodology, 16 traditional Native American systems of dream working were compared with such modern systems as those developed by Freud, lung, and Ullman. Within the structure of a model proposed by Ullman and Zimmerman, each of these Native American systems was found to address the major topics subsumed in contemporary psychodynamic Western dream systems. Many approaches to working with dreams were used by Native Americans and some of them resemble Western dream working methods.

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Cited by 13 publications
(4 citation statements)
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References 23 publications
(16 reference statements)
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“…Many Native American traditions attributed similar properties to sacred sites, such as encounters with spiritual agencies during nighttime dreaming (Krippner and Thompson 1996), a conception shared by traditional cultures in Europe and other parts of the world. In commenting on these traditions, Paul Devereux has suggested treating prehistory as analogous to the human unconscious; "sacred places, it is suggested, may be those [that] yield greater information than secular ones; [they may be] locations where information is received more effectively by the unconscious mind" (1997:527).…”
mentioning
confidence: 99%
“…Many Native American traditions attributed similar properties to sacred sites, such as encounters with spiritual agencies during nighttime dreaming (Krippner and Thompson 1996), a conception shared by traditional cultures in Europe and other parts of the world. In commenting on these traditions, Paul Devereux has suggested treating prehistory as analogous to the human unconscious; "sacred places, it is suggested, may be those [that] yield greater information than secular ones; [they may be] locations where information is received more effectively by the unconscious mind" (1997:527).…”
mentioning
confidence: 99%
“…Munroe, Nerlove, & Daniels, 1969) supported the contention championed by Alfred Adler (1938), Calvin Hall (Hall & Nordby, 1972), and others that dream life mirrors waking life. If this is the case, the CSSS could be used to study the spiritual development of historical and contemporary personages who have reported spiritually transformative experiences, the spiritual states of clients undergoing transpersonally-oriented psychotherapy or counseling, the incidence of spiritual dream content in certain demographic groups, and cross-cultural studies of spiritual activity and interest (e.g., Heinze, 1991;Krippner & Thompson, 1996). As a result, the scattered anecdotes about dream reports that seem to have been triggers to spiritually transformative experiences can yield insights into the nature of spiritual transformation even if they occurred in different times and places, different eras and different locations.…”
Section: Resultsmentioning
confidence: 99%
“…Deward Walker (1996), in describing the efficacy of sacred sites, employs the concept “portal to the sacred.” These portals are trans-dimensional and cross-temporal “such that they become sacred times and spaces” to members of various cultural groups, even those separated in time (p. 63). Many Native American traditions attributed similar properties, such as encounters with spiritual agencies, to nighttime dreaming (Krippner & Thompson, 1996), a conception shared by traditional cultures in Europe. Muslims have a tradition of incubating dreams at temples and tomb sites of Islamic saints (Crapanzano, 1975), and Muhammed offered suggestions about how to approach sleep in a state of ritual purity (Bulkeley, 2002).…”
Section: Introductionmentioning
confidence: 99%