sleep




Considering Creativity The dream canvas
Are dreams a muse to the creative?
BY TORI DeANGELIS Monitor staff -->Print version: page 44
Popular literature abounds with examples of famous people who have used dreams to aid their creations. Billy Joel reports dreaming the music to his pop tunes in orchestral form, novelist Stephen King turned a recurring childhood nightmare into the book "Salem's Lot," and Salvador Dali was so obsessed with the creative potential of dreams that he deliberately fell asleep with a spoon in his hand. When he nodded off, the spoon would clatter to the ground and wake him up, providing fresh dream images for his surrealistic paintings.
But from a scientific perspective, there is scant evidence to connect these compelling areas. While recent neuroimaging studies have examined the brain regions responsible for dreaming, for example, parallel research on dreams and the brain in the throes of creation is not yet under way.
That said, intriguing new work suggests possible links between dreams and creativity. Aside from indicating that dreams may help ordinary people find creative solutions to everyday problems (see page 48), recent research shows that fantasy-prone people may have higher dream recall than others. It also suggests that dreams themselves--with their idiosyncratic imagery, colorful extrapolations on the same theme and nonjudgmental stance--model at least one aspect of the creative process, the free association that precedes actual creation.
"To be creative, you need a way to let those circuits float free and really be open to alternatives that you would normally overlook," explains Robert Stickgold, PhD, an associate professor of psychiatry at Harvard University who has conducted seminal studies on dreams, sleeping and learning. "Several features of REM sleep predispose the brain to this activity."
A dream-prone personality?
It may be the case that people who use dreams for creative purposes naturally have greater access to the dream world than others, research suggests. Two streams of literature support this contention: One links specific personality characteristics such as openness, proneness to fantasy and schizotypic tendencies with the penchant to remember and report dreams; the other connects creativity and these same personality variables.
Findings reported in the May issue of Personality and Individual Differences (Vol. 34, No. 7) strengthen the association. In one of the longest and most comprehensive studies on dream recall and personality factors to date, University of Iowa psychologist David Watson, PhD, collected dream-recall reports from 193 undergraduate students every day for three months, as well as data on personality variables, sleep schedules and the students' alcohol and caffeine intake.
Personality characteristics were by far the most significant factor in dream recall, says Watson. Those prone to absorption, imagination and fantasy were much more likely than others to say they remembered their dreams and to report dreams with vivid imagery, he found. The same group also scored higher than others on the "openness" scale of the five-factor personality inventory. The scale describes those who are open to new experiences and take a rich, complex approach to life--"the 'art film' circuit," as Watson puts it.
Watson, an empiricist, says that he was surprised by the finding. "I actually thought dream recall was going to be related to stress and anxiety, because the literature indicates that the things that disturb sleep tend to promote dream recall," he says. Instead, his data support the idea that there's a type of person more likely to tune into their dreams than others, he notes.
A related study in the September Journal of Personality and Social Psychology (Vol. 85, No. 3) by psychologist Shelley Carson, PhD, a lecturer at Harvard University, found that 182 Harvard undergraduates who scored high on creative achievement tests also tested lower on "latent inhibition," the ability to filter out internal and external stimuli that aren't relevant to current goals or survival. The study is the first to directly test the association between creativity and low latent inhibition, which also has been linked to mental disorders such as schizophrenia, schizotypal personality disorder and proneness to psychosis.
The findings suggest that creative people may naturally "take in" more extraneous material than others, including, possibly, their dream material, Carson notes. There may well be biological underpinnings to these tendencies--possibly related to the mesolimbic-dopamine system--which she and others will likely explore in the future, she notes.
Dreaming resembles creativity
There may be a good metaphorical reason that artists are so attached to their dreams. In the broadest sense, dreams mimic a critical stage of creativity: brainstorming the range of possibilities, or what psychoanalysts call free association, says Harvard's Stickgold.
Neuroimaging studies by neurologist Allen R. Braun, MD, of the National Institute on Deafness and Other Communication Disorders, neuropsychologist Mark L. Solms, PhD, of St. Bartholomew's and the Royal London Hospital, and others show how this might happen. In essence, the brain areas responsible for executive control, logical decision-making and focused attention shut down during dreaming, while sensory and emotional areas come alive. In addition, short-term memory functions are deactivated, so that the emotional content of images remains, but the waking context does not.
At least one study by Stickgold supports the idea. In 1999 research reported in the Journal of Cognitive Neuroscience (Vol. 11, No. 2), Stickgold and colleagues woke 44 undergraduate students from REM sleep--the deepest stage of sleep most strongly associated with dreaming--and immediately gave them a word-priming task. Subjects were shown a word, and immediately after, another word or cluster of nonsense letters. Subjects were then asked to say if the second item was a word or not.
Previous studies of normally awake subjects showed that when the word pairs were strongly related--as with "wrong" and "right," for example--subjects could identify the second target word faster than if the words weren't strongly related--as with "wrong" and "house," for example. But when they were tested immediately after being awakened from REM sleep, the exact opposite happened. The weaker primes produced faster responses.
"It's as if the brain is preferentially searching out and activating weak associates, unexpected paths, instead of the obvious, normally strong associates," Stickgold says.
This unique activity provides both a nice metaphor and a possible explanation for the way artists and other creative people operate: in essence, thinking outside the box, whether consciously or unconsciously, Stickgold comments.
"It is as if the [dreaming] brain has been tuned to a state for finding and testing and thinking about new associations," Stickgold says. "To paraphrase Robert Frost, the brain takes the path less traveled by, and that makes all the difference
http://www.apa.org/monitor/nov03/canvas.html."

Islamic Psychology




Attitude of a Muslim towards DepressionMuhammad Zafar AdeelJuly 2002
If you have grown tired of life, or wish to go someplace where you can be alone, or you are always nervous, stressed and gloomy, you are probably suffering from depression. One could expect such a person to be suffering from this ‘illness’ who is incapable of fulfilling his needs or a time has come in his life that he feels totally helpless, defeated and lonely, either as a result of an unfortunate death, a missed opportunity, a financial loss, persistent feeling of depravity, or some other unexpected disappointing experience. This can invariably contribute towards feelings of jealousy, fear, cowardice, pessimism and insecurity. A heightened form of this ‘illness’ could force the sufferer into committing suicide or even setting himself ablaze. It is a pity though that today this ‘illness’ has become rampant at every level of society and its disastrous effects result in the form of all sorts of hideous crimes depending upon the circumstances and history of the sufferer.
My objective in this article is not to delve into the causes of depression, rather to focus on just the ‘illness’ itself from a different perspective. The analysis is from a religious perspective and becomes all the more important for a Muslim since the word despair should not exist in his dictionary.
In layman’s terms, depression can be of two forms: one finds its roots in the chemical disorientation of the sufferer whereas the other can be attributed to social circumstances. A psychiatrist can help recuperate the victim belonging to the former category whereas a psychologist can attend to cases forming the latter group.
From a social viewpoint it can be said without any misgivings that a true Muslim can never suffer from this ‘disease’. The answer lies in this fundamental understanding, which governs (or should govern) a Muslim’s life: his life with all its ups and downs is a trial. The Qur'ân emphatically says:Every soul shall have a taste of death: and We test you by evil and by good by way of trial. To Us must you return. (Qur’ân 21:35)
It also points out: No burden do We place on any soul, but that which it can bear. (Qur’ân 6:152)
Therefore for a Muslim, difficulties are perhaps as vital for the continuation of life as is oxygen for breathing. It cannot be that life goes on at a relative level of poverty or affluence till the end. The crests and troughs of this wave of life have an implicit existence. Every rise is sooner or later followed by a fall.
So, verily, with every difficulty, there is relief. Verily, with every difficulty there is relief. (Qur’ân 94:5-6)
There are some for whom the sea is more turbulent hence the rise and fall of the tide is more marked. There are others who experience this rise and fall in a manner that almost defies the existence of any alteration. Despite the odds in a given condition, a true Muslim with his strong faith in the Almighty, observes the silver lining, something that promises him a more desirable and everlasting reward in the Hereafter:
Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the harvest that you sow; but give glad tidings to those who patiently persevere; who say, when afflicted with calamity: ‘To God We belong, and to Him is our return’. They are those on whom [descend] blessings from God, and mercy, and they are the ones that receive guidance. (Qur’ân 2:155-7)
The torture suffered by Bilal (rta) is well known amongst the Muslims; clad in steel armour he was made to lie down on the burning sand. In addition, the Quraysh dragged him around in the hope that he would renounce his faith. Yet every time ‘Ahad’ was the only cry that came out of his mouth. History shows us that Bilal’s patience was rewarded for he became the Mu’adhdhin of the Prophet (saws) (despite the fact that his pronunciation was not the best amongst the Companions of the Prophet (sws)).
The idea is that for a Muslim, each incident has both a bright side and a dull side to it. It is part of his faith that Allah knows everything that lies ahead. And that if apparently there is no remuneration from Allah in this life then surely: ‘God never fails in His promise’ (Qur’ân 3:09).
For Allah says in the Qur'ân:Those who have faith and do righteous deeds, -- they are the best of creatures. Their reward is with God: Gardens of Eternity, beneath which rivers flow; they will dwell therein for ever; God well pleased with them, and they with Him: all this for such as fear their Lord and Cherisher. (Qur’ân 98:7-8)
Hence, the Qur'ân says:Truly no one despairs of God’s soothing mercy, except those who have no faith (Qur’ân 12:87)
It is important to understand that seeking help in times of despair is something that Allah expects from us, for we are mere creations:When My servants ask you about Me, I am indeed close [to them]: I listen to the prayer of every supplicant when he calls on Me: Let them also, with a will, Listen to My call, and believe in Me: That they may walk in the right way. (Qur’ân 2:186)
Even the Prophets of Allah called for help in times of gloom for that was for us to understand that they are guided human beings who pray and praise their Lord for help as well. The Prophet Jacob (sws) said:I only complain of my distraction and anguish to God. (Qur’ân 12:86)
When, during his stay in Makkah, the Prophet (saws) was persecuted by the Quraysh, Allah said:Bear, then, with patience, all that they say, and celebrate the praises of your Lord, before the rising of the sun and before [its] setting. And during part of the night, [also] celebrate His praises, and [so likewise] after the postures of adoration. (Qur’ân 50:39-40)
Again, when Prophet (sws) hid in the cave of Thawr with Abu Bakr (rta), he comforted his companion by saying:Have no fear, for God is with us (Qur’ân 9:40)
In the end, it has to be said that the so called ups downs are a necessary part of our lives which are a blessing in disguise for they can help us earn greater rewards in the Hereafter. Man on the contrary puts up a shameful performance: Now, as for man, when his Lord tries him, giving him honour and gifts, then says he, [puffed up]: ‘My Lord has honoured me’. But when He tries him, restricting his subsistence for him, then says he [in despair]: ‘My Lord has humiliated me!’ (Qur’ân 89:6-15)
We do not have to think as to what we should be doing in times of difficulty (or in times of joy for that matter). The Qur'ân has already done the job of identifying a path for us; we merely have to realize what it is and then tread that path:Truly man was created very impatient. Fretful when evil touches him. And niggardly when good reaches him. Not so those devoted to Prayer. Those who remain steadfast on their prayer. (Qur’ân 70:19-23)
And finally:O you who believe! seek help with patient perseverance and prayer; for God is with those who patiently persevere (Qur’ân 2:153)

وسواس



وسوايهاي فكري و وسواسهاي عملي چه چيزهايي هستند؟
اختلال وسواس فكري عملي اغلب موضوع لطيفه ها، بذله گويي ها و شوخي ها بوده است. بر خلاف الگوهاي كليشه اي، اختلال و سواس فكري عملي واقعي موضوعي خنده دار نيست. وسواس يك اختلال اضطرابي داراي پايه زيست شناختي است كه اغلب از كودكي شروع مي شود و ممكن است الگوي خانوادگي داشته باشد. اختلال وسواس فكري – علمي با وسواسهاي فكري، رفتارهاي اجباري و يا هر دو آنها مشخص مي گردد. وسواسهاي فكري افكار يا تجسم هاي نا خوانده اي هستند كه به صورت مكرر وارد آگاهي مي گردند. در حالي كه رفتارهاي اجباري، در ظاهر امر رفتارها و عادات مكرر غير قابل توقف هستند كه شخص باهدف كاهش ناراحتي و اضطراب خود آنها را انجام مي دهد. هم افكار وسواسي و هم رفتارهاي اجباري معمولاً توسط خود مبتلايان به آنها غير واقع گرايانه و غير منطقي ارزيابي مي شوند، امّا مبتلايان، خود را ناتوان از متوقف كردن آنها مي دانند.
نشانه هاي وسواس
گرچه انواع افكار و رفتارها در اغلب موارد از شخصي به شخص ديگر فرق مي كند، بعضي از الگوها مشترك هستند. به عنوان مثال، مبتلايان به وسواس امكان دارد در "وارسي هاي" مكرر درگير گردند. اين عمل ممكن است بصورت وارسي درها و كليدها جهت كسب اطمينان، خاموش كردن همه وسايل، قرار دادن كليدها در مكان (خاصي) و از قبيل آنها باشد. بعضي از مردم ممكن است بصورت افراطي از طريق دست شستن و تميز كردن مكرر از ميكروبها اجتناب نمايند. بعضي از مردم ممكن است تشريفات رفتاري ويژه اي در مورد فعاليتهاي روزمره داشته باشند، از قبيل: پوشيدن يا در آوردن لباس به شيوه و نظم خاص، وارد شدن يا ترك كردن خانه يا اتاق به شيوه اي معين، سعي در تكرار (يا اجتناب از تكرار) يك عمل يا فكر خاصي به تعداد مشخص جهت بدست آوردن خوشبختي و غيره. در بعضي موارد رفتارهاي مرتبط با ساير اختلالها، ازقبيل بي اشتهايي عصبي، پر اشتهايي و جنون موكندن (كندن موها، كندن مژه ها) مي توانند كيفيت وسواس به خود بگيرند.
خيلي مهم است كه به اين نكته توجه داشته باشيد كه بسياري از مردم بعضي از الگوهاي رفتاري و فكري فوق را در دوره اي از زندگي خود تجربه مي كنند، بدون اينكه به اختلال وسواس فكري – عملي مبتلا باشند. به عنوان مثال، وارسي درها جهت ايجاد امنيت بيشتر و يا شستن دستها بعد از مواجه شدن با ميكروبها امري طبيعي است.
نشان دادن درجاتي از پاكيزگي و توجه به جزئيات متناسب به نظر مي رسد و حتي به هنگام رشد و بالغ شدن به عنوان نشانه هايي از بلوغ در كودكان در نظر گرفته مي شود. همين طور، هر كسي يك شيوه و اسلوب براي انجام كارهاي خود دارد. فقط زماني كه افكار و رفتارها به طور افراطي مكرر بود، و يا به جاي كمك، در فعاليتهاي روزمره زندگي تداخل كرد، بايد به اختلال وسواس مظنون بود. بنابراين، افراد داراي اختلال وسواس زمان زيادي را صرف انجام تشريفات يا اجتناب از رفتارهاي (خاص) مي كنند، طوري كه مسائل مهم زندگي شان مورد غفلت قرار مي گيرد. آنها آنقدر زمان صرف بهداشت شخصي خود مي‌كنند كه از كلاس جا مي مانند. آنها ممكن است آنقدر نگران ميكروب و آلودگي باشند كه از صرف غذا در سالن غذا خوري و به همراه دوستانشان خودداري نمايند. آنها همچنين ممكن است به خاطر ترس و شرمندگي از فاش شدن نشانه هاي وسواسي شان در پيش ديگران از فعاليتهاي اجتماعي خودداري كنند.
دريافت كمك
اگر شما فكر مي كنيد كه خودتان و يا كسي كه شما مي شناسيد، از اختلال وسواس رنج مي‌برد (مي‌بريد) با يك متخصص بهداشت رواني مشاوره نماييد. اختلال وسواس فكري ـ عملي، اختلالي است كه مي توان به آن از طريق مشاوره، رفتار درماني و يا دارو درماني كمك كرد. دفتر مشاوره از همكاري متخصصيني در حوزه بهداشت روان بهره مند است كه مي توانند به افراد مبتلا به وسواس، در غلبه بر آن كمك هاي تخصصي قابل ملاحظه اي ارائه دهند. (در صورت احساس نياز و يا مظنون بودن به وجود وسواس در خودتان با دفتر مشاوره تماس حاصل نماييد.)