Sacred Dreams & Life Limiting Illness: A Depth Psychospiritual Approach

By Rev. Terrence P. McGillicuddy

Sacred Dreams & Life Limiting Illness is about friendship. It is about soul-friendship and the writers two decade experience as an Anam Cara (soul friend), Chaplain and Pastoral Counselor to persons with life-limiting illnesses.

Many people living with a life-limiting illness report dream intensification and acceleration as their medical condition progresses. This book examines the psychological and spiritual significance of end-of-life dreams and how these dreams can be transformative to those searching for meaning and psychospiritual-healing in the midst of a terminal illness. The book also investigates the therapeutic value of dream therapy as a method that helps persons more effectively interface and process the existential and psychospiritual distress that accompanies life-limiting illness. Finally, this work explores through case studies how dreams can connect patients and clients to an authentic experience of the Divine and the Holy.

• Language: English
• Publisher: WestBow Press
• Release date: Jan 21, 2013
• ISBN: 9781449781675

Rev. Terrence P. McGillicuddy

Rev. Terrence P. McGillicuddy grew up in Houlton, Maine. He has been a Hospice Chaplain and Pastoral Counselor for over two decades. He received a Ph.D. in Clinical Psychology from Pacifica Graduate Institute; a Master of Divinity from St. Vladimir’s Orthodox Theological Seminary and a Master of Arts in Theology and additionally in Counseling Psychology from Boston College. He is the founder of the Anam Cara Community, a Christian Counseling and Spiritual Formation practice. He is also an Anglican Priest and Pastor.

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Copyright © 2013Rev. Terrence P. McGillicuddy, Ph.D.

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ISBN: 978-1-4497-8167-5 (e)

ISBN: 978-1-4497-8168-2 (sc)

ISBN: 978-1-4497-8169-9 (hc)

Library of Congress Control Number: 2013900227

WestBow Press rev. date: 1/18/2013

Table of Contents

Introduction

Chapter 1 Illness & the Loss of Soul

Chapter 2 Dreams in Scripture, Patristic & Celtic Culture

Chapter 3 Method of Contemplative Introspection

Chapter 4 Death and Dreams in Contemporary Culture & Psychology

Chapter 5 Case Study One: Joyce

Chapter 6 Case Two: Ann

Chapter 7 Case Three: Fred

Chapter 8 Composite Depiction of Common Core Themes in the Case Studies

Chapter 9 Analysis of Contemplative Introspection Process

Chapter 10 The Voyage of Psychospiritual Individuation

References

Acknowledgements

I first would like to acknowledge my dear wife, Linda. Without her constant love and support, the completion of this work would not have taken place. She is my greatest gift from God. Secondly, I acknowledge the Jesuits of Boston College. They allowed this simple country boy from northern Maine to do graduate work at BC over 30 years ago. Their generosity changed the course of my life. Next, I thank and acknowledge my esteemed editor, Frank Bolton of Brooklyn, New York, who generously gave me so much of his insight and time. Last, but not least, I pay tribute to the bravest and most blessed people of all, the hundreds of hospice patients I have had the honor to serve and minister to over the years. May their voices and memories always be eternal.

List of Illustrations

Figure 1. The Crucifixion

Icon: The Crucifixion by Theophanes the Cretan. Middle

16th Century. At the Holy Monastery of Stavronika,

Mount Athos. No copyright. Permission not needed.

Source: Crucifixion by Theophanes the Creatan

(n.d.). Retrieved June 24, 2009 from http://commons.

wikimedia.org/wiki/file:crucifixion_by_Theophanes_

the_Cretan.jpg

Figure 2. The ResurrectionIcon: The Resurrection by Tatiana Romanova-Grant.

Used by permission of the Artist. Source: T Romanova-

Grant (2007) Tatiana Grant

Retrieved June 24, 2009 from http://spiritualpaintings.

com/files/pascha.4.html

Figure 3. The Celtic Tree of Life.

Ink illustration: Celtic Tree of Life, by Conor

McGillicuddy. Used by permission of the artist. Source:

private sketch.

Figure 4. St. Brendan the Voyager

Icon: Painting of Celtic Saint Brendan by Sr.

Petra Clare, Sancti Angeli Skete, Cannich,

Ireland. Used by permission of the artist.

Source: Sancti Angeli Association (n.d.).

Retrieved June 28, 2009 from http://www.sanctiangeli.

org/index.html.

Introduction

This book is born out of two decades of counseling and ministering to those who bravely live with life-limiting illness. In honor and reverie of the hundreds of souls I have had the honor of being an Anam Cara (soul friend) to, this book is about their lives and legacies. Conversely, this book it is about their dreams. It is about the dreams they dream while living with a life-limiting illness and how these dreams transformed them from a place of darkness and fear to a new place of light and hope.

My interest in tending the dreams of hospice patients began in the early days of my ministry. I recall my intrigue of the many persons who disclosed that they were experiencing dream intensification and acceleration. As illness progressed, many patients would admit that their dreams became more vivid and intense.

Rather than dismissing my patients’ dreams as side effects of pain medications or the progression of illness itself, I began to encourage them to hold their dreams in a sacred reverie; to amplify and talk about them and to attempt to find spiritual connections and deeper meaning in the dream images themselves. I became amazed over the richness and the many therapeutic benefits of this depth psychospiritual approach of dream work. When allowed to process and reflect on the significance of dreams, patients not only discovered great insight but also experienced tremendous comfort. The healing result would be that dream work also allowed patients to successfully work through the existential and psychospiritual distress that so often accompanies life-limiting illness.

Secondly, I became intrigued by the similarity of the dream content and imagery of patients’ dreams. The most commonly shared dream content is the dream of seeing oneself totally healed from illness. Even more surprising, however, was how differently this common dream would be received by the dreamer. For some patients, this dream theme would evoke great reassurance and joy, while for others it evoked intense feelings of mockery and an increased sense of futility over the fact that they will never be well in this life.

Whether the dreams of hospice patients evoke grief, hope or even a deepening of faith, one thing is certain…dreams are connective, and of unique significance in what they evoke in patients at the end of life. Whatever we may think of dreams, one thing is sure, they are pure and unadulterated. They are also the most direct vehicle to the unconscious. What dreams clearly do offer at the end of life is an opportunity…an opportunity for inner healing and for tremendous spiritual and psychological transformation. Whether dreams initially evoke a sense of antagonism or relief, they first and foremost allow the patient to engage in a depth (that which is below the surface) process of exploring the unconscious. They allow the individual to contemplate on the psychological and spiritual meaning presented in the dream images and archetypes. Furthermore, they allow one to connect to that which is repressed, therefore freeing the way for psychospiritual individuation at the end of life.

From a spiritual and faith perspective, end of life dreams can furthermore be viewed as a sacred vehicle that can connect one to God. We will see in the following pages that dreams can present new in-roads to a transfigurative experience of God’s presence and love, and the reassurance that we are connected to that which is eternal.

Long before dreams were embraced by the field of Psychology in the 19th century as a primary tool of introspection, dreams always played a major role in Judeo-Christian history. Whether it is through the Old Testament prophetic dreams, or the metanoic experience of dreams and visions in the New Testament, dreams have played an important role in how God communicates and infuses His love into people’s lives. We will track the history and significance in the role dreams play in Scripture and throughout Judeo-Christian history.

After looking at dreams in the Judeo-Christian tradition, we will next examine how dreams were adopted and used therapeutically throughout the history of depth psychology. We will examine and compare how Freud and Jung differ in their theory and therapeutic use of dreams as well as modern day nuances of depth psychologists.

Next, I have chosen three case studies of hospice patients who experienced dream intensification and acceleration in the final months and days of their lives. These case studies will illustrate how therapeutically effective dreams can move patients not only through the existential and psychospiritual distress of illness but also to an authentic and profound religious experience.

The final objective of this book is to give those who counsel and minister to persons who are ill, an introspective model of self-process. I call this method Contemplative Introspection. It is a model of accountability and one where the Anam Cara can engage in his or her own dream tending and psychospiritual depth process.

The Contemplative Introspection process is a method that believes that when we counsel others, we enter into a sacred and dynamic circle. Within this circle sits the Divine, the patient and the Anam Cara. It is a model of introspection and process which realizes that both patient and Anam Cara are being changed, transformed and affected by the in-breakings of the Divine, dream images and archetypes. In this respect, both patient and the Anam Cara experience a kind of synchronistic theosis (Godly transformative process), within the temenos (sacred space or sanctuary), of the therapeutic session.

Secondly, the Contemplative Introspection process allows the Anam Cara to develop a so called seraphimic eye, i.e., like the angelic beings who have many eyes. It allows the Anam Cara to have many contemplative eyes; eyes that not only look without but many eyes to see within one’s own soul and psyche.

Throughout the book, I will illustrate the spontaneity of the Contemplative Introspective process, how it erupts and how it can be integrated into the Anam Cara’s work and ministry. Specifically, this will be illustrated by intertwining my own dreams, transference dialogues, and prayers as they break into the work.

Last but not least, my prayer is that this book makes some contribution to the pastoral ministry of the healing of souls and an aid to those who have dedicated themselves to the ministry and counseling of the ill. Conversely, I pray that it will ultimately benefit our wisest and greatest teachers….our patients. May they be edified; may they be given the grace, peace and strength to face their mortality with the assurance that they are not alone, but rather that God is always with them.

Chapter 1

Illness & the Loss of Soul

One of the most accurate quotes of what it is like to be diagnosed with a terminal illness is that of C.G. Jung, in the term abaissement du nivear mental or a loss of soul (1940/1969, p. 119 [CW 9i, para. 213]). For Jung, a "loss of soul" is the listlessness and paralysis when the whole personality falls apart and consciousness loses its unity (Jung, 1940/1969, pp. 119-120 [CW 9i, para. 213]).

When one discovers that their illness is terminal and that one’s days on this earth are numbered, a fracture and paralysis of the soul occurs on the deepest level of being. One’s inner light is suddenly eclipsed by a dark tide of existential distress and trepidation.

As Jean Shinoda Bolen (1996) says,

Illness is both soul-shaking and soul-evoking for the patient and for all others for whom the patient matters. We lose innocence. We know vulnerability, we are no longer who we were before this event and we will never be the same. We are in uncharted terrain and there is no turning back. (p. 14)

For those of even the deepest faith, the news that one has a terminal illness is the beginning of pathos, the beginning of the greatest personal passion journey. Like Jesus’ passion, the weight of such news places us directly with Him in the garden of Gethsemane. In the garden the night before His crucifixion, Jesus’ words are recalled: My soul is deeply grieved to the point of death, (Mark 14:33-34).

Those diagnosed with a life-limiting illness can closely identify with Jesus’ last night before His death in the garden of Gethsemane: And He went a little beyond them and fell on His face and prayed saying, ‘My father if it is possible, let this cup pass from me’…, (Matthew 26:39). The cup of illness is perhaps the heaviest cup that any of us are called to drink from.

I recall my own dear grandmother, who died of pancreatic and liver cancer over a decade ago. One summer day at our cottage, I went to visit her. She was lying peacefully on the couch in the living room. I pulled up a chair and as we began to talk, she looked at me in great fear, saying, Teddy (her enduring nickname for me), I don’t want to die… . I don’t want to leave. It is the manner in how she said these words that made me feel like my heart was breaking. Behind her words, I sensed not so much a fear of dying but more her realization that dying meant that it would separate her from her family and the people she loved the most.

It was a difficult moment. How I wanted to rescue her from such a dark and lonely fate. How I wanted Jesus to take this cup away from my grandmother. But at this moment all I could utter to her was, Grammy, we all love you. I know God won’t let you go. I know that you belong to Him and I believe with all my heart that we are all going to be together always. My grandmother responded with silence. As I looked at her face, I knew I didn’t give her much reassurance, rather