Connect professor of psychiatry and neurology at the Boston University class of Medicine and a teacher at Northcentral University.
He’s posted many articles in peer-reviewed journals and lots of publications from the technology of sleep and dreams, as well as on the therapy and neurology of faith. He could be also a founding manager associated with the Institute when it comes to Biocultural research of Religion.
Aeon for Friends
I would often look up at a poster of Sigmund Freud on my brother’s bedroom wall when I was a hormone-addled adolescent in the late 1960s and early ’70s. The name in the portrait – something similar to ‘Freud: explorer associated with the unconscious and discoverer associated with the concept of dreams’ – depicted a hero of intellectual freedom and innovative idea. It closely, the portrait seemed to writhe and come alive when you looked at. The artist had depicted the nose as an erect penis, the cheeks as a female behind, and the eyes as female breasts in the drug-fuelled style of those decades of ongoing sexual revolution. One region of the face had been a voluptuous feminine whose feet covered round the human anatomy of the muscular male on the reverse side regarding the face and, needless to say, both minds had been tossed back in dramatised ecstasy. We remember several of my brother’s stoned buddies gazing at the portrait with bewildered looks on the faces, evidently uncertain if the writhing torsos they saw had been really there or not.
Straight away, we saw Freud as some sort of secular saint through the raw material of his dreams because he was willing to take an unbiased look at himself.
A mass of broiling sexual impulses, so be it if he found in those dreams. Those impulses must be accepted, grasped and explained within a more substantial image of the mind that is human.
It had been in the nights 23 July 1895 that Freud had their famous ‘dream of Irma’s injection’ – the initial he analysed.more