5th December #24

5th December  2011 #24

No one came to this session.  We stayed for 20 min and then left. There were very few people around onsite and it had a rather woebegone feel about it, as if things were winding down. We gave the handout to one young woman, who had been before. But she politely said she would not come again. She had thought it was rather “archaic and dictatorial”! One man, who had clearly not stayed overnight, came back and re-entered his tent. The remnants of a Sunday night “jam session” with still in the social dreaming tent, looking rather the bedraggled. The whole scene appeared marginal, on the fringe and disengaged.


Facilitators:  Eliat Aram and David Armstrong



4th December # 23

5 participants, some moving in and out and presenting 6 dreams, much about love and loss.

I compare it to the peripatetic way of gathering dreams where the facilitator seeks out the dreamers. There’s almost an overlap around the tent. As I speak to potential participants outside the tent, they begin to tell their dreams, and then they are persuaded to come into the tent. They are really waiting for another, housing meeting, but the convenor is still asleep.

Someone comes in to get support for a decision to let the St. Paul’s camp take some of their water supply. It is agreed, but there are remarks about St Paul’s not being as organised as they are led to believe.


1.         A girl I had been in love with and broke up with, appears again and I realise that she is in love.

2.         I had left the camp to go home and when I return I find it isn’t there.

3.         I am sorting things out and making piles, what is mother’s and what is father’s.   I’m clearing up a great mess in a large kitchen. There has been a feast. The cat    appears and I have no cat food to give it and I feel guilty.

Associations: about neglecting dependents.  A later association is to the neglect of responsibility towards each other in the camp, like arranging meetings and not turning up. This seems to be accepted as the norm. 

4.         In the dream, I have a girlfriend, but know that in waking life she is another girl. In the dream, everyone takes it for granted that I’m going out with the dream girlfriend, yet somehow I know it’s not right. The dream girlfriend wants to kiss me. I don’t want to, but I fear hurting her feelings.

Association: do we conform to things that don’t feel right for the sake of pleasing others?  A piece posted on Facebook about a list of regrets from aged dying people is that they regret that they had conformed to others’ expectations and worked too much. Not enough love and time with those they loved.

5.         A dream comes from an image described the other night about a man covered in bandages. The dreamer is in a car driven by the bandaged man. It’s going uphill and gets to a village. The man removes his bandages and becomes a tour guide taking a small, straggling group around a city like Barcelona, showing the Gaudi-like architecture. There are military buildings there too.

Associations: include thoughts about the importance of the physical environment. Some nostalgia is expressed for the rural settings of childhood that get mixed up in dreams and memories creating an inner landscape that is constantly changing. Others speak about feeling hemmed in by the imposing buildings surrounding Tent City.

The bandaged man brings associations about a TV ad and an Egyptian mummy (a reference to ancient Egypt and what is happening there now and the dream about separating ‘mummy’s’ things?).  A young man had stayed after visiting Tent City and is proud that he would be able to say he had been there. 

6.         A latecomer brings a dream he had as a child about the ‘Dumbo’ train going over the hill full of Disney characters.

This brief dream brings forth a great number of associations. The word ‘Dumbo’ is/was used to mean stupid. Dumbo was born disfigured by having enormous ears (possibly a reference to the Tavistock facilitators who come to listen?). Someone says there is a community called Dumbo (if I heard it right, it was difficult to hear because of noisy road works) perhaps a reference to the TCU community.  Though deformed and ridiculed, he discovers he can fly. Most of the group say they have forgotten the story.

Reflecting afterwards: it feels as if I am in a grandmother role holding stories of the past. Reference was made to 1970s – digging potatoes and wearing dungarees. Now there are Transition Towns doing the same thing.  Someone speaks about the anger towards society, but then, referring to his earlier dream about the lost girlfriend who he recognises as love, thinks we get angry only with those we love. Is this what is being shown here in Tent City?

There was discussion about dreams and various theories, including information about sensory deprivation tanks in which people hallucinate without sensory input. 

I am asked if I believe in a collective unconscious – most say they do. We think there is plenty of evidence in the dreams in Tent City to support this hypothesis.

Facilitator: Jacqueline Sirota 

3rd December #22

1 participant
1 dream
1 sleeping man
1 facilitator

The night before the SDE my son, with whom I was staying, dreamed that he found me in a cold place huddled in bits of towel and inadequate covering. He was unable to find anything to keep me warm and was distressed.

We associated it with going to Tent City that morning.

I noted I had a bad feeling about going.

I arrive at the tent to find a huge sleeping man covered in black leather and surrounded by baggage. There is also a man who describes himself a rough sleeper, which he has been for 18 years though he appears quite well dressed. He did not join the SDE. Another man is huddled at the entrance smoking. He ignores any invitation to join.

Some of the people who have been regularly, those who seem to be organisers, are off to a meeting at UBS.

A young man is showing his parents round and another man is taking photos. Everyone says they are doing something else or are just not attending.

One man stays and tells something of his story. He later remembers a dream he had aged 5.  As a child he lived in a house with a garden that backed onto other gardens.  In the dream his garden backs onto the sea separated by a low fence. The dreamer reports that he is both watching from the house and on the sea side of the fence. He notes the tide is coming in and with it a bear that begins chasing him. Although the fence is low he cannot get over it. The bear does not catch him.  In adult life he had a real encounter with a bear while in Canada. He was camping with a group when a bear was seen around the food tent. It was enormous even though it was only a baby bear.Humorous associations were made to ‘Goldilocks and the three bears’ and then other associations to bears, things that are hard to bear and bare, as in something exposed. The SDE tent is next to the food tent on the camp and later associations include something about possibly baring away things that are needed or wanted as the bear was raiding the food tent. People in the camp pass the SDE tent on the way to and from the food tent.

Is this also a reference to ‘a bear market’ where betting is on a depressed, pessimistic market, betting on things getting worse?

It also feels rather bare in here and I wonder if the absence of participants is signalling the ending of interest in Social Dreaming.


Jacqueline Sirota 

2nd December #21

Social Dreaming Event

2nd December 5.00 #21


It is very cold. The tent is full with hanging blankets and sleeping bags. The facilitator wonders whether the hanging blankets are an attempt to provide the request by Mannie for a safer space, or more tenters have come and occupied the Events Tent. Later on, in the session people come and take them, so it is probably the latter.

Dream 1

Initially there is just one man who says he does not usually remember his dreams. He brings a dream of his father dying in a hospital from cancer. His family is around but he feels isolated. He associated the feeling of isolation with the way in which he and his family consciously isolate themselves to gain solitude – he does not like the connotation of ‘isolation’. It is about choosing not to engage. This is what the movement is about, in his view – not to engage with the social structures and processes. It is also about gaining a space to be with yourself and to think. Dreams are coming from a ‘higher self’ and he believes they have something to tell from this ‘higher self’ – this is why he comes – otherwise ‘we don’t spend enough time thinking’.

Dream 2

The man who we woke up in the morning session joins. He now recollects what was he dreaming when we woke him up. He hears the group talking of signs and he has a vision of a cat. But the cat doesn’t matter. He has heard that dreams last between 2 and 20 seconds even though you feel they are much longer. What matters is to have a dream and to act on it – there is a saying ‘Follow your dreams even if you have to die for them’. That is why he comes here from his country. But the dream has to follow from the heart – it is like betting. He was working in a casino and people asked him what is the right way to bet and he tells them: ‘You bet from the heart’.

Two young man who usually don’t remember their dreams join. Why do we call it ‘social dreaming’, it sounds more like a ‘collective dreaming’. ‘Social’ has a political connotation, like ‘socialism’- many people want to think that this is a socialist movement, but it is not. Also, the term “social” implies that people form a homogenous group while this is not the case.

Curiosity about the Tavistock Institute and the dreaming research

 One young man asks about who the Tavistock Institute are and if they are linked to the British Medical Council and then jokes that he is not paranoid or anything like that.  One of the facilitators explains that the Institute is a charity and is involved in a number of activities including research. The young man then asks about how the research works and if it is about finding the meaning to their dreams.   The joke about paranoia evokes thoughts about the conspiracy theories that exist about the Tavistock Institute and whether the encampment is paranoid (perhaps with good cause) and that maybe members of the group are more likely to be familiar with these theories.  This is coupled with a curiosity and confusion about the method being used in the session and what it will produce – there is a slight suspicion of the presence of the facilitators although it is quite playful and more curious than hostile – this may help explain people’s reticence to share dreams – what will they be used for?

A discussion how dreams operate and the types of dreams Part 1 ( a young woman joins in the middle of the discussion and leaves without saying anything)

A discussion about the ways in which dreams while you are asleep operate follows. There is a suggestion that it is only you in the dream and a reference to Freud. The facilitator suggests that that may not be the case.  Even Freud, when he was reading his own dreams in order to develop his methods, said there are links between his dreams with what was happening around him. This is dismissed, accusing Freud of cheating to justify and make plausible his method. Are we a group of non-dreamers? This, they think would be terrible! Day dreamers? They don’t dream (or remember their sleep dreams), but they have dreams during the day. They prefer to call them ‘lucid dreams’. ‘Day dreaming’ is dismissive, as if you are ‘work-shy’…

Throughout the discussions in this session there is confusion between ‘dreams’ meaning perceptual experiences during sleep and ‘dreams’ meaning aspirations.  The group switches between discussions of one to the other. 

Are we also interested in the dreams people have when they are under the influence of drugs and other states of the mind? These are also pipe dreams: when people dream of having a car, money, of becoming a president; people having material dreams like they see on TV and TV being a repository of images. But how do dreams work? Do they have a universal meaning? If you are dreaming of a rat, would the rat have the same meaning for everyone or is it an individual meaning? Dreams as images are not important, what matters is the experience in the dream: if you are falling in your dream, it doesn’t matter if you are falling from a chair or from the Empire State Building. 

Dream 3

A young man joins and introduces himself to the young man next to him. Then a young woman with green hair joins him and starts talking to him. He tells her a vivid dream of a statue with its legs being in pots, like a tree. It is difficult to hear and people don’t feel he is a part of the group, so no associations follow. One of the facilitators has an image of the US Statue of Liberty and gets distracted. Then she hears the young woman making a joke in a rhyme about her green hair and then the woman leaves. These brings associations to the facilitator about magical realism books (‘House of Spirits’ and ‘One hundred years of solitude’), but she doesn’t make the links, as the young man joins the circle and the discussion from before the ‘disruption’ continues.

The discussion about how dreams operate continues Part 2.

A young man observes that people think that if you see a dead body you will have nightmares. That is why people don’t want to see dead bodies. He has a friend who died and they had to see him; he put his hand on his chest and the friend was still warm as if he was waiting for them. The facilitator makes a link to the first dream being a dream about death – is it the fear of death as well as of the not-known (about yourself) that prevents us from thinking of real dreams which is the task of the group? Dreams of death are quiet dreams. There are dreams that are quiet and dreams that are loud. Are their dreams in Tent City quiet or loud?  They are surrounded by loud sounds, especially a diesel sound. When it is loud around you, you dream loud dreams – like after a rave party. But no, they don’t have loud dreams at the Tent City – they dream of flying, going to other planets, travelling in space or to different countries. They dream of people they have never seen in their lives but they end up being even more vivid.

Dream 4

One of the facilitators remembers a dream about people not seen before, but their faces are vivid after waking. It is a dream from 4 or 5 days ago (when she facilitated another SDE?). It is Halloween. She opens the door of her flat and there is a young Asian boy in a green track-suit.  It is a track-suit that a boy of that age would not be wearing in 2011, rather, the 1980s. The boy wants her to come with him around the neighborhood for the ‘trick or treat’. She is worried she cannot do this because people will think she is exploiting the child. This fear is made worse by the fact that the child does not have a costume (hence making it difficult to justify ‘trick or treating’) and is clearly not her child. 

The discussion about how dreams operate continues Part 3.

The other facilitator usually dreams of people who are not close to him. He thinks the characters in his dreams are often impressions from seeing so many people – in the tube, on the street, in Tent City. You don’t register their faces at the time, but you dream about them.

Facilitators: Milena Stateva, Giorgia Iacopini, Matt Gieve

2nd December #20

2nd December 11.00am  #20

6 male participants are present – two during the first 10 minutes (one awake and one sleeping).  10 minutes after the session starts, one leaves and four join in two pairs. A pairing dynamic is present throughout the session.

When we arrive, the tent is occupied by a sleeping person.  Before the session, a facilitator spots a passer-by who might join future sessions.  The Tent City Co-ordinator tells the facilitators not to feel failure – the time will come when everybody experiences a session and won’t want to return.   The session started with one participant who has had previous social dreaming experience – he doesn’t have a dream and is basically keeping us company, he says, for the first 10 minutes.  A facilitator wakes the sleeping person who slowly joins the session. The first participant leaves.

Two new participants arrive.


1.                  A “lucid dream” about China taking over.

Associations are made to the death of philosophy and a totalitarian system telling one what to do and how to behave. The protest movement is going against this tendency of linear thinking and sees in the unconscious a good way forward.

2.                  A nightmare about a previous job and forgetting to tell them that she is starting a new job.

Association:  the need of spaces for transition – but this cannot be explored as two more participants arrive and one tells his dream – a daydream wanting to fight knife crime. The man describes himself as a dream-maker and not a dream-stealer who is trying to connect people in the movement.  

There is little space to think and associate, because the tent is constantly being ‘invaded’.  Participants refer to difficulties dreaming and working 21hours a day – not dreaming because of doing what others dream while they are sleeping. 

Association:  to a feeling of déjà vu for a regular protester – he has experienced all this before and this leads him to the share a third dream.

3.         He is in jail. The dreamer has not had dreams for ages and finds himself arrested for carrying a knife illegally.  It was planted on him.  While in jail, he slept 20 hours a day, and was woken up by the officers checking to see that he was alive.   The officers wake him up and he dreams of being chased through a school. 

This dream is followed by sarcastic references to the ‘American Dream’ – the nice house, nice car and the wife. 

Association:  to Libya and the resources and opportunities people had in Gaddafi’s time – social care, health, education, housing, economic support for children, etc. – all taken away by the American occupation.

Our general association: we are in an unsafe space where things can be planted (knifes and ideas). There is general lack of trust among TCU towards the facilitators – a general lack of space for thinking and associating – an interest in finding collective meaning through rationalization and day-to-day experiences.

The session is fragmented, with different conversations taking place at the same time. Towards the end of the session, there is an intense inquiry about us, our interest, financial sponsorship and mission of the Tavistock Institute. The session ends with a clear expression of distrust by one participant who wants to continue this exploration, and he is invited to follow it up in the next session.

Note: Here-and-now observations generate feelings that everything is occupied by everything else – no boundaries, no space for transition.

Facilitators: Monica Velarde, Milena Stateva.

1st December #19

Social Dreaming

Thursday 1 December: 5.00 – 6.00 pm  #19

4 people present and 2 x facilitators plus 2-3 lookers-in, one offering a sandwich, others just looking or chatting. A difficult session, owing to one very vocally aggressive member with his bottle, constantly interrupting and somewhat paranoid, who seemed to get increasingly angry/bitter, etc.  Two others had been in the morning and wanted to engage in the dreaming again and look at connections, but were continuing being cut across.  A quarter of an hour before the end, they quietly left the tent, saying goodbye, as if wanting to come back another time.  We were left alone with the disturbing guy just sitting there and decided to say goodbye to him and leave ourselves.

The open side of the tent encourages interruptions and also makes it difficult, especially in the dark, to hear clearly.  The feeling this time, different from previously was of something very chaotic, winding down, a bit threadbare and hard to focus in, and a real split between a small group of ‘explorers’ trying to cluster together and a ‘rogue elephant’ getting in the way.


Six dreams, including one from a facilitator:

1.            He talks generally about his recurring dreams where he is being tempted but each time resists the temptation.  This makes him feel good.

2.             He then tells of a dream where he is visiting his father who is in hospital with cancer.  The family is there and the rest of the family go in, leaving him and his brother outside.  He goes in and sits down but is ignored.  He feels (maybe is) invisible.  Then his father acknowledges him but says ‘where is he?’  He assumes his father wants to know where his brother is.

Association: The dreamer says he feels the dream is liberating, not disturbing.  He’s not acknowledged, so can leave the family and join the ‘rainbow family of life and light’ (a post-Vietnam movement starting in the States and still around to which he is connected – a kind of alternative community).

3.             (Older man’s dream last night) with a woman colleague, running some event for a group of adolescents.  They are aggressive, larking about and jeering (like Educating Essex?).  Thinks ‘what are we doing here?’  The event is over and he’s crouching under a low wall behind the playground.  Doesn’t want to be seen by the group on the other side, but he is.  The girls are jeering.  He sees a boy he thought was more interested and says something to him.  But he jeers too.

Association: Links to the gap between generations.  Lack of connections.

4.             (Younger woman’s dream).  She’s in a car on a very windy road but she doesn’t know how to drive.  She has a terrible feeling of fear.  Her hands are on the driving wheel and she is driving along the road.  She’s actually managing to drive!

Links this with a recurring dream.

5.             She finds she is flying, skimming the surface, down over the water like a bird.

Association:  ‘Managing the impossible’ – faith in being able to do something oneself, faith in oneself – how powerful that can be.  Then counter association by the more aggressive man – “fear of flying” = orgasm.

6.             (Dream also shared this morning?)  He’s driving a car, a Lamborghini or a Lotus.  He gets out and passes it over a fence.  There’s a very tall building with people on a balcony.  They walk off the balcony and land on the floor.  They get up and stare the dreamer in the eye and walk off.

Association:  to ‘a typical Manchester dream’ (the dreamer has disclosed he is from Manchester).  Half-spoken association to the Twin Towers and people deliberately walking out of the windows.

Dreamer wanted to go a bit farther but stalled by the very vocal guy.  Says something like ‘I’ll talk about it tomorrow’.

Facilitators: David Armstrong, Rachel Kelly


Tension between engagement and disengagement.  Retreat into the ‘rainbow family’ outside society versus working to re-engage from a different position / perspective.  Hope versus despair: can pass rich man’s toys over a fence versus even when they walk off the balcony they land on their feet and stare you in the eye.  Potency of the young – faith, self belief: illusion or reality.  Getting beyond the jeering: on both sides.  Creativity: “you’re responsible for yourself” let’s work with the dreams versus “it’s them, the 1%.  We can’t do anything.

Some feeling of things winding down: splits within the City, wish to make something new, ‘manage the impossible; up against something more destructive / disbelieving.

Facilitators: David Armstrong and Rachel Kelly

Note after 1 December, 5.00 – 6.00 #19

Reading a very interesting old paper on ‘The Vortical Environment’ in Volume 3 of the Social Engagement of Social Science, the day after, came across a reference to ‘dissociation’ as a defensive response to a turbulent environment (characteristic of complex, indeterminate or unpredictable social fields).  The system becomes stalemated and unable to develop active adaptive strategies.  Uncertainty and complexity are ‘compounded by the presence of maladaptive responses’: superficiality (loss of depth), segmentation (separation of means and ends: transformation of the social field into a set of fields, integrated in themselves but poorly integrated with others) and ‘dissociation’: a ‘retreat into private worlds’ and a withdrawal from social bonds that might entail involvement in the affairs of others; hence a reduction in the willingness of one to coordinate one’s behaviour with that of others or to allow one’s own actions to be regulated by the behaviour of others.  It is also a denial that another’s world and reality are relevant and that shared values exist between oneself and others.  Consequently, no commitments are made beyond what is considered to be one’s own’ (cf SE of SS, Vol III, p211).

I think this kind of systemic analysis has a good deal to offer re understanding the current crisis of capitalism eg behaviour of bankers, widening gap between 1% and the rest, splitting between private and public sector etc.  But it also, maybe, infects the anti-Capitalism movement itself as evidenced by one vein in the dream material we are gathering eg disengagement rather than re-engagement, withdrawal and retreat from the host culture, maybe a tendency to see Tent City as an alternative ‘home’ but disconnected.  In last night’s material some evidence of recognition that one may still feel ‘homeless’ even in this home: hence search for the (illusory?) ‘rainbow family of life and light’.


1st December #18

Social Dreaming Event

1st December #18

Three facilitators present, one participant plus two short visits.  4 dreams are presented. There is a man from the Duchy of Luxembourg with a camera. He writes down everything that is explained about social dreaming and he leaves after 8 minutes to catch Eurostar.


1.         I’m attending a seminar, but I hadn’t done my preparations for it. I am approached by someone like SM who interests him in social dreaming. The reading material for the seminar is placed on everyone’s seats. It is short and can be read quickly before starting, but nothing is taken in. I then walk back with two others back towards my house. I am talking to a woman in a doorway near Celia Road (my mother’s name). I kiss the woman and I feel torn between doing that and being spotted. We go into her house and she appears naked. We have sex in different locations ending up in the bedroom. I think I hear the door once, but that is a false alarm. Then my wife comes in – I’m dressed and preparing to give excuses. She gives me a peck on the cheek and I admit to doing a terrible thing. I feel that my world is closing down.

Associations: I feel guilty at entering this camp because of feeling privileged and being a professional in the City. I have been talking with my brother who sympathises with the protesters.

2.         I dream about my wedding taking place on an estate. The wedding ceremony takes place near a noisy road – like at Tent City. Just as the ceremony is about to start, I suggest moving it to another, far prettier part of the estate, but when we get there, we discover that it is not there any more. Parts of the estate had been sold and so we go into the kitchen garden which is not very pretty or clean and in fact we end up in a worse place.

Associations: that the estate/’state’ had contracted – which the protest is about. Selling off the estate – getting poorer.

3.                  A dream about a workers’ strike at Bulgarian railways.  People are looking to save their jobs but are confused. They are searching for a better way of life by taking actions that leads to its opposite, viz. the protest threatens to bankrupt the company.

Associations: we all have a tendency towards engaging in self-defeating behaviour.

A joke comes to mind following the dream about unfaithfulness.  A man goes on a business trip and when he returns home he finds his wife naked and short man called John hiding in the wardrobe.  The husband beats both of them up. This happens twice more.  On the third time the man returns home, opens the wardrobe and find a big burly guy with earrings, and when the guy says what do you want?, the husband says, sorry, I’m looking for John.

Association: the protesters are identified as ‘Big John’ and ‘Little John’. A facilitator says he feels intimidated by coming into the camp and discovering that in fact the campers feel more intimidated by us. We start by being the “Little John”, but change into the “Big John” – an inversion of roles with corresponding projections of strength and weakness, fear and bravado.

4.                  A young man sits at the edge of the tent, eating and spitting, very rough-looking, missing a front tooth. He is from Manchester and dismisses this weak London demonstration. He says he does realise that social dreaming is about night-time dreams. He thought it would be about living dreams; about the passions for living rough together, sleeping in the cold.  A man is comes in and says “I dream of having a decent coffee in the morning” and leaves. The young man dominates for the rest of the session, ruminating, free associating, being angry, because, he says, he is here to protest against the war and no one seems interested. This is the second anniversary of the death of his sister who was killed in the war. But it’s like a holiday camp, he says. If that is what people here want, they should go to one, but not be here. He says he hasn’t met anyone on his level – people who think like him. He feels very lonely. He then presents a dream of trying to run away from someone, but his pumps won’t let him get away. He then reaches a high building like a Victorian Hall, something like his old boxing club which is haunted by two ghostly figures.  Next, he is driving a Lamborghini, then it becomes small enough to fit into his hand and he gives it to someone as a gift, like a toy.

Associations: People in Tent City say they are living their dreams – want to be millionaires or protesting against them.  The man recalls his sister and other people who are not here in this tent. He thinks of the time his mother brings him food and he responds.  The protesters are feeling stuck and want to get out of their misery, but they have heavy pumps that prevent them moving. The man says he can’t believe that some of the protesters do not believe in God. Its crazy,  man.  He says protest is universal – there are protesters in every society and in every age – the fact is that throughout history protesters have existed.  People like the government and the Queen know all about this and they can predict what is going to happen. Protest has been going on for thousands of years, but it leads to nothing. Even in the camp here, he says, there is a hierarchy – it pisses him off. He came here thinking that the people would be activists pursuing peace. I know about violence – I’ve been in prison where I was confronted with the deliberate violence of government who train men to kill. That is okay, he says, these people come back from the war as heroes.  In prison, I met another prisoner who was in on a drink-driving charge, and it turns out that the guy was a soldier who had killed six people in Afghanistan and he is indifferent about it. The young man asks if his violence in on the same level as that guy – in society I am now regarded as being worse than the soldiers who kill and think nothing of it.  At first, this man shows his dangerous side before showing his sensitive side and saying what a good thing the social dreaming event is for him and he wants other people to share in it, so he goes out and tries to recruit people to come and share their dreams. He manages to bring someone in, a Hungarian who can’t speak English, and he leaves.

Association: Thinking of a group relations conference – the large study group laid out in a spiral. The person in the centre is driven out of control by the rest. The young man feels that there is a spotlight on him to tell his dream. He is honest without inhibitions, but he feels totally marginalised and is not accepted in Tent City.  He is upset that even his attempts to organise people to come into the dream session are not successful.

Associations: we are abandoned by the protesters; Boycott because of despair and fear.  The dream is about fading hope for the dreams – “living the dream” is confused.  There seems to be an institutionalisation of social dreaming – it is taken for granted resulting in poor attendance.  We are affected by their despair and isolation – we feel we have become institutionalised.  A lady says disdainfully: I’m not coming to social dreaming – “I won’t want to have my dreams interpreted by opinionated people”.  The issue seems to be about the use and abuse and the exploitation of people’s dreams.

In the transference we are feeling what they are feeling – what is it all for? Is it worth it?

Facilitators: Alex Read, Maria Tchomarova, Mannie Sher

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