Spirituality and Dream Work in Counseling: Clients’ Experiences

The authors suggest that focusing on dreams in counseling may be a useful framework to explore clients’ spiritual values and beliefs. Because little is known about how spirituality and dream work are integrated in practice, the purpose of this article is to document how some counselors and clients work on spirituality and dreams. Responses of clients who focused on dreams from a spiritual perspective are described and discussed. Relevant clinical issues that counselors may encounter are identified. Recommendations are made for counselors who wish to integrate spirituality and dream work in counseling.An earlier version of this article was presented at the Semi-Annual Meeting of the Association of Mormon Counselors and Psychotherapists, Salt Lake City, Utah, April 2004.     

汉字:国人释梦实践的本土化面向

汉字释梦是根据梦像的视觉形象构造,寻找书写结构与其相对应的汉字,再依于汉字的本义把握梦的意义。首先依据现代心理学探讨传统梦学中汉字释梦的思想;然后对汉字释梦的可行性进行深入分析,认为梦和汉字都以表意为首要目的,都采取象形的表达方式,进而提出汉字释梦的操作思路;最后结合案例展现了汉字释梦在实践中的应用。     

Retrospective dream components and musical preferences

Retrospective dream components endorsed on the KJP Dream Inventory were correlated with those on the Short Test of Musical Preference for 68 graduate students in counseling psychology (11 men). Among 40 correlations, 6 were significant between preferences for Heavy Metal and Dissociative avoidance dreams (.32), Dreaming that you are dreaming (.40), Dreaming that you have fallen unconscious or asleep (.41), Recurring pleasantness (.31), and Awakening abruptly from a dream (-.31); between preferences for Rap/Hip-Hop and Sexual dreams (.27); and between preferences for Jazz and Recurring pleasantness in dreams (.33). Subjects preferring Classical music reported a higher incidence of Dreams of flying (.33) and rated higher Discontentedness in dreams (-.26). The meaning of these low values awaits research based on personality inventories and full dream reports.     

The Use of Dream Discussions in Counseling

Dream discussions in counseling can aid in setting up and maintaining therapeutic contact with clients. The authors review the historical underpinnings of dreams and summarize several dream theories.     

The Ego in Love and Sexuality by Edrita Fried

This paper presents a rationale and step-by-step procedure for the interpretation of dreams in a specifically dream-oriented group. Traditionally, dreams have been used across a broad spectrum of approaches to individual psychotherapy. As group methods have evolved, the group context has emerged as a particularly favorable medium for the analysts of dreams. Adherence to the Jungian approach to dream interpretation, together with theoretical insights from dream and imagery research, group research, and behavior modification form the basis of this four-step dream group model. This systematized procedure has utility for the training of professionals in basic psychodynamic dream work, for psychotherapeutic practice, and for research into the efficacy of the model.     

Development of beliefs about the origins and controllability of dreams.

In three studies the authors investigated the development of beliefs about dreaming. Study 1 assessed 3- to 5-year-old children's beliefs about the origins and controllability of dreams. Results revealed significant changes in children's beliefs about the roles of behavioral experiences and mental processes in the generation of dream content. Results also revealed that young children consider both dreams and imagination to be highly controllable. In Study 2, preschool-age children, elementary school-age children, and adults received either imagination or dream stories and were questioned about controllability. In Study 3, emotional valence of the dream content was varied. Results of Studies 2 and 3 revealed significant development in beliefs that dreams are not subject to conscious control. Beliefs in controllability were higher among females. Study 3 showed that the emotional content of a dream affects these claims.     

Alexithymia and aspects of dreaming: Differential associations of alexithymia facets with dream variables

Research on aspects of dreaming associated with alexithymia has yielded mixed results. The present study recruited a young adult online sample of 577 participants who completed validated indices of alexithymia, emotion suppression, negative moods, and eight aspects of dreaming, with a focus on evaluating a counterintuitive previous finding that alexithymia and two of its core facets were associated with greater self-reported typical emotional intensity of dreams. Total alexithymia and facet scores showed differential relationships to aspects of dreaming including dream recall frequency, emotionality, meaningfulness, nightmare frequency, nightmare distress, usefulness of dreams in problem-solving and creativity, and learning about oneself through dreams. Planned hierarchical regression controlling for demographics, alcohol use, and dream recall frequency indicated that the difficulties identifying feelings (DIF) facet of alexithymia was a significant positive predictor of dream emotionality, whereas the externally oriented thinking (EOT) facet was a significant negative predictor. Stress, but not emotion suppression, mediated the positive relationship between DIF and dream emotionality. The likely role of dream emotionality in higher ratings of nightmare distress, dream meaningfulness, and learning about oneself through dreams among those with higher DIF scores is noted, along with other findings and the strengths and limitations of the study.     

以身化梦：意象体现的理论、方法与技术探析

“意象体现”是由罗伯特·伯尼克依据分析心理学的理论创立的一种“梦的工作”方法,主张在介于意识与无意识之间的阈限状态中采用积极想象的方式对梦中意象进行再体验,通过对不同身体感受的觉知使无意识内容意识化来达到相应的治疗效果。意象体现理论主张,梦具有真实性,应当以主客体一致性的隐喻视角来看待梦,并且对梦的工作具有治疗的意义;对梦的工作应当遵循非解析工作与体验科学、阈限状态、共验交流、心理自居与发生转换四个关键原则。其具体技术过程包括工作状态的准备、进入阈限状态、对梦进行持续性体验、心理自居与发生转换、感觉融合与离开梦境五步。其方法沿革于催眠术、自由联想与积极想象。作为分析心理学中有关梦的一套前沿的思想理论以及临床心理治疗中一种创新性的梦的工作方式,意象体现具有广阔的学术研究及实际应用前景。     

Jungian personality typology and the recall of everyday and archetypal dreams

Hypotheses concerning the relations among personality types, neuroticism, and the recall of archetypal dreams were derived from Jungian theory. Dream records were obtained from a nonclinical population in two stages: first, recall of the most recent, most vivid, and earliest remembered dreams (N = 146), and then dream recall on awakening, over an average of 23 nights, from 30 of the first-sample subjects. A total of 697 dreams was recorded. Subjects also completed the Eysenck Personality Inventory (EPI) the Myers-Briggs Personality Inventory, and a Dreaming Questionnaire. Dream archetypality was rated in accordance with procedures of H. Y. Kluger. The distribution of archetypal dreams across earliest (n = 106), most vivid (n = 105), and most recent (n = 102) dream types matched Kluger's earlier results. The dream diary recall data showed that Jungian intuitives, as measured via Myers-Briggs continuous scores, recalled more archetypal dreams; introverts, as measured via Myers-Briggs continuous scores, recalled more everyday dreams; high EPI neuroticism scorers recalled fewer archetypal dreams. The results support several propositions of Jungian personality theory.     

Dream content: Individual and generic aspects

Dream reports were collected from normal subjects in an effort to determine the degree to which dream reports can be used to identify individual dreamers. Judges were asked to group the reports by their authors. The judges scored the reports correctly at chance levels. This finding indicated that dreams may be at least as much like each other as they are the signature of individual dreamers. Our results suggest that dream reports cannot be used to identify the individuals who produced them when identifiers like names and gender of friends and family members are removed from the dream report. In addition to using dreams to learn about an individual, we must look at dreams as telling us about important common or generic aspects of human consciousness.     

When does a dream begin to ‘have meaning’? Linguistic constraints and significant moments in the construction of the meaning of a dream

The paper investigates the origin of the meaning of dreams starting with a discussion of psychotic dreams. The author distinguishes the dream as dream from the remembered and the narrated. A two-step dream phenomenology is proposed that both acknowledges the objectivity of the dream and traces the origin of its meaning to its translation into language. Following a review of recent neurobiological theories of dreaming, the paper focuses on certain aspects of the psychoanalytical understanding of the dream phenomenon and in particular on the interpretation of dreams from the perspective of intersubjectivity and phantasy.     

Beyond sex differences: Family and occupational roles' impact on women's and men's dreams

The question addressed is: do recent changes in the occupational roles of women, with their indirect influence on men's lives, have an impact on the dreams of women and men? Three groups of parents (N=96) including in equal numbers, mothers at home, wage-earning mothers and fathers, kept a dream diary from which two dreams per dreamer were content analyzed. Assuming continuity between daytime and dream experiences, it was hypothesized that differences in manifest dream content would be a function of single versus dual role enactment, rather than sex. Contrary to predictions, statistical analyses performed on selected dream variables did not yield significant differences between groups for pleasant and unpleasant emotions, friendly interactions and aggression. Dream characters, and the concerns they reflect, were found to vary, though, according to social roles. Commitment to their family was reflected above all in the mothers' at home dreams, while commitment to their profession took precedence in those of the wage-earning mothers. Comparable commitment to work and family was found among the fathers. Findings suggest that as gender differences in waking life decrease, so may differences in dreams.     

SCEPTICISM AND THE IMAGINATION MODEL OF DREAMING

As a solution to dream scepticism, Ernest Sosa has argued that when we dream, we do not believe the contents of our dreams, but rather imagine them. Thus dreams do not cause false beliefs; so my beliefs cannot be false as a result of being caused by dreams. I argue that even assuming that Sosa is correct about the nature of dream experience, belief in wakefulness on these grounds is epistemically irresponsible. The proper upshot of the imagination model is to recharacterize the way we think about dream scepticism: the sceptical threat is not that we have false beliefs. So even though dreams do not involve false beliefs, they still pose a sceptical threat, which I elaborate.     

Reliability in Dream Research: A Methodological Note

The coefficients of internal consistency and retest reliability had been rarely investigated within the methodology of dream content analysis. Analyzing a dream series of elderly, healthy persons obtained from weekly telephone interviews, the internal consistency of a series of 20 dreams and retests after 4 or 22 weeks, respectively, had been computed. The findings indicate that dream recall and dream length are quite stable, but dream characteristics such as bizarreness and emotional tone underlie large intraindividual fluctuations. In order to obtain reliable measures for these variables which will be important for correlational studies, including waking-life trait measures, one has to obtain as many dreams as possible (about 20) in a very short time period. Further research is needed to extend the present findings to diary dreams and laboratory dreams.     

Using dream interpretation to resolve group developmental impasses

This paper focuses on the use of dream interpretation in psychoanalytic group psychotherapy. One of the goals of the paper is to demonstrate that the kinds of dreams, manifestly about the group, offered at various points in the life history of the group, are influenced by, and, in turn, influence developmental phases in group. Dream interpretation also helps the therapist to identify emerging developmental themes in the group-as-a-whole as well as illuminate developmental impasses and resistances of the group. The second goal of this paper is to demonstrate how interpretations of these dreams can help lessen resistance and help the group to resolve the impasse. The paper first reviews some basic principles and approaches to dream interpretation in a group setting and then elucidates typical phases in group development. Two extended case examples are presented to illustrate how dream interpretation may be utilized to help the group move beyond the impasse.     

I know how you felt last night,or do I? Self- and external ratings of emotions in REM sleep dreams

We investigated whether inconsistencies in previous studies regarding emotional experiences in dreams derive from whether dream emotions are self-rated or externally evaluated. Seventeen subjects were monitored with polysomnography in the sleep laboratory and awakened from every rapid eye movement (REM) sleep stage 5 min after the onset of the stage. Upon awakening, participants gave an oral dream report and rated their dream emotions using the modified Differential Emotions Scale, whereas external judges rated the participants’ emotions expressed in the dream reports, using the same scale. The two approaches produced diverging results. Self-ratings, as compared to external ratings, resulted in greater estimates of (a) emotional dreams; (b) positively valenced dreams; (c) positive and negative emotions per dream; and (d) various discrete emotions represented in dreams. The results suggest that this is mostly due to the underrepresentation of positive emotions in dream reports. Possible reasons for this discrepancy are discussed.     

Comparison of dream content of depressed vs nondepressed dreamers.

Dreams of 20 college women classified as depressed by scores on the Beck Depression Inventory were compared with those of 21 nondepressed college women. The depressed group recalled fewer dreams, had significantly shorter dream length, and displayed less anger in their dreams. They also had fewer characters in their dreams and especially fewer strangers.     

Frequency of lucid dreaming in a representative German sample

Lucid dreams occur when a person is aware that he is dreaming while he is dreaming. In a representative sample of German adults (N = 919), 51% of the participants reported that they had experienced a lucid dream at least once. Lucid dream recall was significantly higher in women and negatively correlated with age. However, these effects might be explained by the frequency of dream recall, as there was a correlation of .57 between frequency of dream recall and frequency of lucid dreams. Other sociodemographic variables like education, marital status, or monthly income were not related to lucid dream frequency. Given the relatively high prevalence of lucid dreaming reported in the present study, research on lucid dreams might be pursued in the sleep laboratory to expand the knowledge about sleep, dreaming, and consciousness processes in general.     

Dream appreciation group: A model of stress prevention for medical students

This paper describes a pilot study in stress prevention for medical students, utilizing Montegue Ullman's process in a dream appreciation group. Relevant literature on the use of dreams in a group is reviewed. In this model, group dynamics and interaction are not analyzed, rather the dream holds center stage. The technique of working with dreams in a group is described, and selected vignettes are presented to document the process. This study suggests that in the presence of a supportive group atmosphere, unconscious conflicts can be alleviated or resolved so as to enhance medical students' evolving personal and professional identity.This paper is based on a presentation at the thirty-first winter meeting of the American Academy of Psychoanalysis, Scottsdale, Arizona, December 11, 1987.