The scientific method of dream interpretation is the translation of the symbolism which exists in our dreams, which contain important messages.

Most dreams are totally incomprehensible and seem to be absurd to our conscience. However, they follow a certain logic and have a meaning.

Only the scientific method provides you an exact translation of the symbolism existent in dreams because it is the result of arduous research. The scientific method is not based on subjective and personal interpretations of the dreams. It is an accurate representation of what the unconscious mind that produces the dreams is expressing.

This is visible when the translation of the dream messages reveals to us something opposite to what our conscience believes. This is when we verify the real existence of a superior mind that produces our dreams, and we start having a communication with this part of our psyche.

When the information we receive is different from what we believe, we have the chance to verify the unconscious' wisdom, because we will certainly discover that the unconscious mind showed us the truth and that what we believed was false, since it was opposite of what was presented by the unconscious mind.

If for example, we believe that certain friend was loyal and sincere, but we see in a dream that he is a hypocrite, we must believe the unconscious' warning, even if it seems to be absurd.

You are not going to see dreams giving you objective information about other people from the beginning, however. First of all, all the people that will appear in your dreams will be parts of your own personality. Only when you are transformed and you learn how to translate the dream messages well, will you see dreams giving you real information about other people.

However, you can receive a symbolic warning, even from the beginning of your occupation with your dreams. The unconscious mind may show you that you have an enemy that you ignore. You will not be able to identify him immediately, but searching, you'll discover who he is and what he intends to do against you. Then, you'll find a way to prevent things to go wrong for you, making his plan fail.

If you care about your dreams, you will have information and guidance for life!

However, forget all the existing dream methods and dictionaries of dream interpretation. None of them is correct.

The unique absolutely correct method of dream interpretation was discovered by the psychiatrist Carl Jung, but even his method is not perfect and it is too complicated.

Only my simplification of his method, after continuing his research, can provide you the most accurate translation of the dream messages that exists.

Why? Because I was only a literature writer when I started my research: I was not a scientist or a marketer. I didn't care about my prestige and my position; I didn't try to sell the knowledge I had, before being more than sure that it was correct and it could really save everyone from craziness and despair. Only now, 19 years later, I'm presenting to the world the result of my research and my achievements, and after curing many desperate people during all this time.

My success in dream interpretation was not only due to the fact that as a literature writer I had a direct contact with the unconscious mind that produces the dreams and is responsible for the existence of most of the artistic manifestations of the human being.

The real reason why I could succeed and cure so many people, after being cured myself through dream interpretation, was my obedience to the guidance I was receiving from the unconscious mind in my dreams and in signs of my daily reality that I learned to interpret like dreams, having this way more information about this reality.

Only because I was totally obedient, could I fight against schizophrenia and win the battle, and then face the world that didn't believe me, besides helping desperate people as a friend, not as a doctor that would take their money in exchange for psychotherapy and relief.

I really believe that psychotherapy must be free, because everyone needs it indispensably.

The unconscious mind that produces your dreams provides you the free psychotherapy that you need and free counselling for life! You only have to learn how to translate the dream messages in order to be able to understand forever what the unconscious mind shows you in your dreams every day.

The symbolic language is made of images, instead of words. You can easily learn it today and verify in practice how it will help you solve all the problems of your daily life, besides curing your psyche.

If you learn the symbolic dream language and you are totally obedient like me, you'll overcome all your problems without a doubt, even if today you are in the most horrible situation in this world and you have no hope to ever overcome anything in your life.

I was feeling exactly the same way when I started caring about the meaning of my dreams...

My journey was very long. I delayed too much to learn everything that I needed to, because everything was too complicated and I was too ignorant.

However, today you have the result of my long research and you can easily learn what I learned in so many years, in the most simple form, as if it was something not as complex as it really is.

The dream world is vast and shows you many different dimensions of the reality where you are. The more you care about your dreams, more you discover and more you learn.

You may even continue my work and discover much more than me, because the unconscious mind may show you more if you are more talented than me.

Since now we know for sure how to exactly translate the dream messages and how really true and helpful they are, we can solve with their guidance all the existent problems of our world.

If you'll follow this road, you can only win, like many others before you.

The scientific method of dream interpretation is old; what is new is my simplification of Jung's method and the continuation of the research that he abandoned because he was afraid of craziness.

Today you have the privilege of having access to the simplified version of one of the most complicated methods of dream interpretation, and best of all, you have many decades guaranteeing you that you are not going to waste your time with it, because it will surely help you acquire and keep your mental health for life, what can be verified everyday in your behavior and in your own daily life.



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Harry Stack Sullivan, M.D. (1892-1949) was the founder of the interpersonal theory of psychiatry. He is perhaps best known for his groundbreaking work with schizophrenics whom he compassionately called "the lonely ones" (Evans, 1996). A brilliant, complicated, deeply empathic, often irascible intellectual pioneer, he was among the first to deviate from Freud's structural orthodoxy of the time. Sullivan uniquely viewed human development as forming wholly within the context of culture and inseparable from the interference of anxiety with respect to various patterns and problems in living (i.e. psychopathology).

My own interest in Sullivan dates back to a mental health field placement and a supervisor/mentor well versed in Sullivanian thought. My graduate curriculum, heavily psychodynamic and notably comprehensive, barely acknowledged him. I later came to find this was not unusual, even something of a phenomenon. Once exposed, Sullivan's ideas became, for me, much less than another body of theory or technique than a kind of permission-- a way of being with my clients that resonated viscerally. Without fully knowing it, and as is usually the case with therapist theory of choice, what I also found in Sullivan was clarity, validation and greater hope for resolution of my own particular problems in living. Most recently, my quest to integrate diverse elements of psychological and spiritual wisdom lead to the rediscovery of the "quantum" core of Sullivan's ideas.

Sullivan's work greatly influenced many schools of thought including ecological and family systems, (Yalom's) interactional group theory, cognitive-behavioral therapy, contemporary relational theory and intersubjectivity. In addition, his work created an entirely new lens with which to understand and treat individuals with enduring maladaptive personality patterns. In the end, we can't escape the obvious- psychotherapy, regardless of modality or orientation, is an intrinsically interpersonal process. Indeed Sullivan's basic conception of personality, mental disorder and psychotherapy flowed from a single source- his fundamental assumption that human nature must be understood from the vantage point of interpersonal relations (Evans, 1996). But perhaps it is the spirit of unity binding his theory; that of the essential oneness of humanity and the human experience that best accounts for the intuitive, timeless applicability of his ideas and the mostly covert influence on the many hallowed theories with which we identify.

Monism, largely considered an Eastern conception with Indian philosophical origins (and subject to many interpretive definitions) is a metaphysical/theological view that all is of one essence, principle, substance or energy (Wikipedia, 2001). Sullivan's placing of the personality itself within the interpersonal field presumes a larger metaphysical view based on the principle that life is a process and flux, a never static, continual series of energy transformations (Greenberg and Mitchell, 1983). This echoes his parallel conclusion that "the ultimate reality in the universe is energy" (Sullivan, 1953b). Sullivan's oft-quoted One Genus Hypothesis "Everyone is much more simply more human than otherwise..." (Sullivan, 1953b) illustrates the monistic heart of his worldview. For all its compassionate humility, it is also a painfully informed postulate rooted in Sullivan's profound childhood isolation and early insecure/ambivalent attachments.

This exquisite awareness and Sullivan's proposed developmental imperatives of interpersonal connectedness and cooperation, security, empathic attunement, compassion, tenderness and consensual validation would stem from a keen ability to sublimate and universalize the frustrations of his early environment. Sullivan, like most wounded observers of the human condition, generalized his experience and struck a primordial chord of universal truth that echoes in spite of the scant credit he receives to this day. (Ask three therapists today; one will have never heard or know little of his contributions.)

Holism, another concept with ancient Eastern roots and parallels to quantum mechanics, by definition, is the idea that all the properties of a given system cannot be determined or explained by the sum of its component parts alone, but the system as a whole determines how the parts behave (Wikipedia, 2001). Equal parts humanist, behaviorist, culturalist and psychiatrist, Sullivan was among the first to study and clinically operationalize the non-verbal aspects of the interaction between client and therapist as well as to expound a fundamentally holistic theory of Self as the sum of reflected appraisals of others (Sullivan, 1953a). Moreover, he was the first to conceptualize the role of the psychotherapist as one of participant-observer. Perhaps intuitively, Sullivan applied the observer effect phenomenon (similar to the Heisenberg Principle of theoretical physics) in which a difference is always made to an activity or person by the act of observation itself (Wikipedia, 2001). Sullivan's participant-observer stance, in stark contrast to the "blank screen" of the psychoanalyst expanded the role and function of therapist to "co-creator" (to quote a contemporary new age term) of the psychotherapy experience. The new paradigm undoubtedly re-contextualized (and likely neutralized) iatrogenic patient responses through the introduction of the first truly holistic, two-person psychology in which a patient is viewed through the wider lens of the therapist-patient dyad.

For all his subjective madness, undeniable brilliance, alleged deviances and idiosyncratic interpersonalisms, Sullivan's core axiomatic principles, not unlike most deceptively simple and timeless Eastern philosophical/metaphysical concepts remain vital and relevant today despite his comparatively obscure legacy. Unlike some of his contemporaries, Sullivan dwelled little on themes of fantasy, spirit, soul or love. He steered clear of distinctly teleological arguments, remaining foremost interested in the pragmatic, and more directly inferable problems in living that affected everyone, most notably himself. There is of course more to Sullivan than presented here, yet it may in fact be the Tao of Sullivan that best accounts for his broad applicability and enduring importance in this whole business of understanding and uniting in our inescapably common humanity. For this, he should not be forgotten.



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