Preparing for the 2018 Dream Studies Conference

Preparing for the 2018 Dream Studies Conference by Kelly BulkeleyThe world’s biggest yearly gathering of dream researchers, teachers, artists, and therapists is less than two weeks away.

The 35th annual conference of the International Association for the Study of Dreams (IASD) will be held June 16-20 in Scottsdale, Arizona, USA.   I attended my first IASD conference in 1988 in Santa Cruz, California, and I have only missed two since then.   This year I am giving several presentations, covering a range of current and emerging interests.  The conferences offer an ideal place to share new ideas and test future plans.  Many of my projects over the years have been the outgrowth and flowering of seeds first sown at an earlier IASD conference.  Below are the seeds I’m planting this year.

June 17-20, 8:00-9:00 am

Morning Dream-Sharing Workshop, with Bernard Welt

“Dream Journaling for First-Time IASD Conference Attendees”

This morning workshop is for first-time IASD attendees, who will learn a variety of methods for starting a dream journal, exploring the dreams that accumulate over time, and discovering surprising potentials for creativity and insight.  Attendees will be able to share their experiences and discuss common themes and questions.  The initial meeting of the workshop will involve introductions, questions about the conference, a discussion of initial interests in dreams, and a list of topics people want to learn more about.  The presenters will take time to introduce the attendees to the basic practice of keeping a dream journal, which some of the attendees may already do.  Also discussed in introductory terms will be the role of dream journals in history, art, religion, and science.  The following sessions each morning will provide ample space for the attendees to process their experiences at the conference, ask questions, share impressions, and correlate different ideas from different sources.  The presenters will make sure in each session to devote at least half the group’s discussion to various practical aspects of dream journaling, and the list of interests and questions that arose from the first session.

 

Sunday, June 17, 4:15 to 6:15 pm

Arts Symposium: Dreaming, Media, and Consciousness

“The Mythic Roots of Cinematic Dream Journeys”

The presentation will start with a discussion of the idea of films as simulated dreams (with “films” also including works appearing on television, some shorter than typical movies, some longer).  The presentation will analyze the elements of cinematic experience in terms of its historical roots in theater, myth, religious ritual, and shamanic journeys.  The focus in this first section will be the creative interplay of art and dreaming within the formal features of cinematic experience.  The second section will focus on two dream-related themes in several films and television shows that have deep mythic roots.  One of these themes is the heroic journey into the realm of dreaming in quest for something of importance or value for the waking world.  The other theme is the danger of becoming trapped in the realm of dreaming and no longer knowing what is waking and what is dreaming, or who is dreaming whom.  These two themes have alternately enchanted and terrified humans throughout history, as witnessed in various myths, stories, and philosophies around the world, and now in the movies and tv shows of the present day.  The power, mystery, and wonder-provoking weirdness of dreaming emerges very clearly in several films and televisions shows, including Dead of Night, Dream Corp. LLC, The OA, and Twin Peaks: The Return.  These and other works will be considered in terms of the two mythic themes of heroic journey and identity paradox.

 

Tuesday, June 19, 11:30 to 1:00

Religious Research Panel: Dreams About God

“The Dreams of God of Lucrecia de Leon”

The dreams of God reported by Lucrecia de Leon, a young woman from 16th century Spain, included dangerously accurate prophecies that brought down the wrath of the Inquisition.  This presentation explores the religious, psychological, and political dimensions of her dreams, especially the theme of dreams as speaking truth to power (drawing on the historical research I did for Lucrecia the Dreamer: Prophecy, Cognitive Science, and the Spanish Inquisition).  The presentation will start with the historical context of Lucrecia and the religious dynamics of her life and community.  It will then look at the 24 dream reports specifically mentioning “God” in the main collection of her dreams, and discuss the main themes and features of these dreams.  This discussion will include use of digital methods of data analysis, Jungian psychology, cognitive science, and metaphorical theology.  The presentation will conclude with reflections on the psychological, political, and religious dimensions of dreaming in historical circumstances and in the present-day.

 

Wednesday, June 20, 2-3:30 pm

Dreamwork Panel: Theories and Work of Jeremy Taylor

“Creating a Dream Library”

Following his death, Jeremy Taylor’s massive collection of books and papers have been entrusted to me, and in this presentation I will share plans for building a library that will provide a long-term archive for Jeremy’s books and papers, plus my books and papers and other dream-related resources people have shared with me.  I will discuss the plans for this library in relation to Jeremy’s tool-kit principle #1 that ALL dreams speak in a universal language of symbol and metaphor.  That principle offers a key for understanding the nature and significance of Jeremy’s library (a vast repository of the world’s mythic, religious, and artistic traditions). I will also address Jeremy’s personal practice of dream journaling and its importance for an appreciation of his life and work.

 

The Prophetic Dreamer

The Prophetic Dreamer by Kelly BulkeleyOn May 25, 1590, by direct order of King Philip II, the Spanish Inquisition arrested a young, uneducated woman from Madrid named Lucrecia de Leon on charges of heresy and treason.  She was brought to a secret prison in Toledo, interrogated, and tortured to make her confess her guilt.  The evidence against her was overwhelming.  She had been caught conspiring with known rebels, publicly slandering the king, defying direct orders from the church, and stirring up dissent against the imperial government.

Most damning was the collection of Lucrecia’s dreams, carefully recorded by a group of priests interested in apocalyptic omens who came to her house each morning to transcribe what she had seen the previous night.  The dreams were filled with scandalous political and religious imagery, and Lucrecia had been openly sharing them with people at the highest levels of Spanish society.

It seemed like an open-and-shut case.  The Inquisition had dispatched thousands of heretics to their eternal fate based on far less evidence than this.  And yet, Lucrecia’s trial did not end quickly.  It dragged on for five years, one of the longest trials in Inquisition history, and the final verdict against her deviated in several ways from the normal process of punishment.

Why did the Spanish Inquisition, at the height of its brutally oppressive power, struggle for so long to resolve Lucrecia’s case?

Because her dreams had come true.

The hand-written journal compiled by the priests proved it.  The Inquisition judges in Toledo had before them a document showing that Lucrecia’s dreams accurately predicted the fate of the Spanish Armada.  The Armada was Spain’s invincible navy, the most powerful military force in the world, which King Philip planned to use in launching an invasion of England in 1588.  Lucrecia’s dreams in 1587 and early 1588 repeatedly warned of impending disaster for the Armada, and that was indeed the unfortunate result of the attack.

This put the Inquisitors in an excruciating bind.  The evidence of her treasonous and heretical behavior was undeniable, and should have been sufficient to put her to death immediately.  And yet the predictive accuracy of her dreams forced them to pause.  Given the intensity of their Catholic faith, the Inquisitors could not help but wonder if Lucrecia might actually have some kind of prophetic gift.  If this were true, then perhaps it might contrary to God’s will to persecute her.  Indeed, in that case they would be the heretics, not she.

But how could a divine gift like prophecy be granted to a foolish girl from a lower-class family who could barely read and write?  This question seemed to vex the Inquisitors more than anything else. They looked for every possible way to discredit Lucrecia, and they relentlessly pressured her to admit she was a fraud and had made up all the dreams.  For five long years, she refused to do so.

At its core, the trial of Lucrecia de Leon is a story of a young woman defiantly dreaming truth to power.  She could have avoided all of this.  She had many off-ramps along the way, many opportunities to veer off, stay out of trouble, resume her normal life, and escape the Inquisition’s wrath.  She was violently threatened numerous times by church officials, and also by her own father, who ordered her in the clearest possible terms to stop.  “Dreams are only dreams,” he told her, “and if you believe in them I will give the order to have you killed.”

Despite all of this opposition, Lucrecia continued dreaming and sharing her dreams, literally putting her life at risk in the process.

The question of why she did so is the reason I wrote Lucrecia the Dreamer.  What was it that gave her the courage to defy the religious, political, and parental authorities for so long?

Even though she lived more than four hundred years ago, Lucrecia’s story can teach us important lessons about the extraordinary powers and potentials of the dreaming imagination. Using research from religious studies, psychology, and cognitive science, I take a naturalistic approach to the prophetic features of Lucrecia’s dreams.  Her experiences reflect the sleeping mind’s ability to simulate highly realistic visions of future possibility.  Lucrecia evidently possessed an unusually intensified capacity for these kinds of dreams. Other people in various places and times, including people today, have experienced similar phenomena.  Perhaps everyone has the potential for such dreams, given the right circumstances.

 

Note: this post first appeared on the Stanford University Press Author’s Blog, 2/23/18.