It  occurs  to me that this approach  to dreams may not be
unrelated  to  REM  sleep  and  all of the exciting,  and by
now   popularly   known,  findings   about   the  ubiquitous
normality  of  dreaming.  Until  the  REM  sleep  findings
became  commonly known,  it was still possible  for even
the   most  healthy  person  to  regard  his  dreams—if  he
remembered them, much less recorded them or reflected
on them—as  foreign mental bodies,  to be assimilated, if
at all,  only by way  of untutored  private ramblings,  or by
way of subjecting one's self  to the  possibilities of being
neurotic.
     Not so,  now; and this is what  I  think has given me the
privilege  of  exploring  dream  reflection   as  a  possible
stimulus   to  scholarship.  Almost  everyone  now  knows
that  we dream more  dreams  than  we can  remember,  or
afford to  reflect on.  And  if  a  normal,  educated  person
does take the time to  remember a dream, and  then  takes
the  additional  time   to  reflect   on  it,  what   else  is  he
to say to his dream censor, but, "And what else?"
     I    have    recently    been   instructed    by   my   friend
Montague  Ullman  that  it   is  only   modern   Occidental
societies   which   have  not   institutionalized  the  dream.
"The  nearest  we  come to it,"  he  says,  "is  either  in  the
form   of  residual   superstitious  interest  or,  at  a  more
sophisticated   level,   the  sanction   the  dream   receives
within the confines  of the  consulting room." Dr. Ullman
goes on  to say something  else of  crucial  importance in
this sociological perspective:
     As long as nothing of  importance  is allowed to find
its way back to society from the dream, the individual is
left to his own devices and has no choice but to absorb
its mysteries within his own personal consciousness or
unconsciousness.  No room  is left for  any challenge to
the   social  order.  There  is  room  only   for  personal
demons  and  the transformation of social demons into
personal ones.
     In    suggesting    that    something    of    the    dream's
importance  has  in the past  and should  in the future find
its  way back to society I think Dr. Ullman  is  making his
pitch  for  Sinclair's  dream  poet. My  purpose here  is to
make  the  same  pitch.  In  order  to  make  it  effectively,
however,  I  feel  constrained   first   to  imagine  Colleen
Coleman as a patient of Freud's, as a woman who may not

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