The Religious Content of Dreams: A New Scientific Foundation

Dream content is meaningfully related to waking life religiosity, so much so that reading a person’s dream reports “blindly,” without any other personal information or associations from the dreamer, can reveal with surprising accuracy his or her basic waking attitude toward religion and spirituality. Two long-term dream journals are analyzed in this manner, and the results demonstrate that dream content is an accurate reflection of a person’s religious beliefs, practices, and experiences. The significance of this for pastoral psychologists lies not in specific new techniques of dream interpretation but more fundamentally in supporting the practice of paying attention to dreams in the first place. The goal of the article is to build a bridge between pastoral psychological interest in dreams and the latest findings in the scientific study of dreaming. Contrary to the assumption that religion and science inevitably conflict with each other, dreaming offers an area of potential religion–science convergence.     

The Holy,Catholic Theater: Exegesis of Life on the Stage

This article explores the theological/philosophical resonances of the theater. “Holy” and “catholic” are the key terms that shape the reflection. The holy is masked in the ordinary details of plays and musicals. Thus, it is fitting to say that the theater is “God-haunted,” a place of transcendence and transformation. The catholicity of the theater is found in acknowledging its inherent commitment to telling the whole truth, or at least endeavoring to tell what is true, about human existence. We are by nature story-telling creatures, and the narratives embodied in the theater aid in interpreting and reflecting on mystery and truth, in the exegesis of our lives and of our way of being in the world. Two plays and a musical are representative anecdotes that flesh out the ideas advanced in the essay—Equus, Auntie Mame, and A Chorus Line.     

The canary in the mind: on the fate of dreams in psychoanalysis and in contemporary culture

Dreams have been central in the birth and evolution of psychoanalysis. This paper explores the remarkable story of the relationship between dreams and psychoanalysis as a modern version of the long history of dreams in most healing traditions. But psychoanalysis seems to have turned away from dreams as central inspiration in a way parallel to the general culture’s turn away from dreams and the reality of inner life. Yet modern postindustrial culture is transfixed by a version of “dream life” in ways just beginning to be understood (e.g., in the transformation of ancient interest in the inner screen to the external screen). Working with dreams in psychoanalytic psychotherapy was a creative and revolutionary act for our forebears. It is even more so today, in ways that are discussed in this paper.Dr. Paul Lippmann is training and supervising analyst and faculty member at the William Alanson White Institute and faculty member of the NYU Postdoctoral Program in Psychotherapy and Psychoanalysis. He is also Director of the Stockbridge Dream Society.     

The rhetorical organisation of dream‐telling

An appreciation of the ways in which clients and patients tell stories in psychotherapy is essential to an understanding of the therapeutic process. This paper reports findings arising from a programme of research into the analysis of patient narratives in psychotherapy sessions and diagnostic interviews. The focus of the current paper is on the analysis of the use of language in patient‐therapist interaction during the recounting in therapy of dream narratives. Dream‐telling follows certain rules of presentation that can be described as a set of specific rhetorical practices. The rhetoric of the dream‐teller reporting a dream is one of emotional distance, reflecting a narrative sequence which lacks a motivational framework. The report needs to be put into context by establishing a dialogue with the listener. The sharing of the dream with another, especially in the psychotherapeutic context, represents the dream‐teller's attempt to reproduce the dream experience. This attempt is made with reference to a responding and commenting other. The function — or dysfunction — of the assumption of hidden, non‐obvious, non‐recognisable wish‐fulfillment scenarios in patients' dreams is discussed. A method of working with dream material derived from narrative research is briefly described: the dramaturgical approach. This approach emphasises collaborative negotiation between client/patient and therapist, and combines the idea of free association with dream reconstruction and embedding the dream in current concerns, desires, and challenges.     

Awakening to Dreams

The author recounts how shamanic dream incubation and lucid dreaming aided both his psychic healing in therapy and his physical healing of cancer through dream journeying in the imaginal. The imaginal is the realm of spirit and soul to the shaman, the unconscious to Freud, the archetypes of the collective unconscious to Jung, and transitional space between the “me” and “not-me” to Winnicott.Louis Hagood, M.A., in Psychoanalytic Studies from The New School, is a member of the National Psychological Association for Psychoanalysts, The Association for the Study of Dreams and the Friends of the Institute for Noetic Sciences and practices psychoanalysis in New York City. Correspondence to Louis Hagood, lhagood@oxbridge.com.     

Sex differences in the object representations in the dreams of adolescents

The present study explored sex and age differences in the level of object representations and human movement in the dreams of adolescents. In order to test empirically the contention that early object relations are significantly linked to the formation of children’s gender identity, 389 dreams recorded by 115 adolescents, ages 15–18, were scored for object representations and levels of human movement. As predicted, there were significant differences in the quality of object representations in male and female adolescent’s dream content. In addition, female’s dreams contained significantly higher amounts of human movement than males’ dreams although these differences may well be attributable to longer dream narratives in the female sample. Further, these sex differences were most pronounced at the highest end of the sample age range. Results are discussed in terms of object relations adolescent development. The authors wish to thank Patricia Heenan, M.A., for her invaluable assistance with data management, Alice Pope, Ph.D., for her helpful suggestions, and Dave Cowen, Ph.D., for making his data available to us. Portions of this paper were presented at the Association for the Study of Dreams, June 1996, Berkeley, CA.     

Political Screenings as Trials of Strength: Making the Communist Power/lessness Real

In this paper, we discuss the problem of communist power in so called totalitarian regimes. Inspired by strategies of explanation in contemporary science studies and by the ethnomethodological conception of social order, we suggest that the power of communists is not to be taken as an unproblematic source of explanation; rather, we take this power as something that is itself in need of being explained. We study personal narratives on political screenings that took place in Czechoslovakia in 1970 and analyze how the power of communists obtained its strength from ordinary and “unremarkable” interactions between participants. The screenings are interpreted, in the terms of Bruno Latour, as “trials of strength.” We show that it was crucial for all the participants that associations, translations or mobilizations involved in making the regime real, remained partial and multiple, and not exclusive and “total” as is often assumed within dominant discourses on totalitarianism.     

Teaching the Bible in the schools of the Labor and the Kibbutz Movements, 1921–1953

How the challenge of teaching the Bible was met by educators who were members of the Kibbutz and Labor movements during the years before the establishment of the Israeli State is the subject of the following essay. Years ago, Jacobus Schoneveld, (1976), recently followed by Asher Shkedi (2004) proposed dividing educators of the Labor and Kibbutz movements into three types: those who wished to stress “national reconstruction,” those directed toward teaching a “universal humanism” and those seeking to awaken “moral dialogue” and achieve “personal growth.” In fact, such clear-cut lines of demarcation did not exist. The goals were these, but approaches themselves were always mixed. One distinguishes educational goals better by a more simple division into the questions of what is to be taught (religious versus Secular materials) and through which ancillary disciplines. Doing so has the virtue of highlighting how these educators were animated by their quest after how best to teach Biblical morality with the aim of “shaping” the student or achieving “emulation,” especially by generating a “dialogue” between the pupil and the biblical text, leading to “personal growth.” These emphases tell us much about the pre-State educational mentality and pedagogical ideals.     

Madness and Prophecy: Dreams,Texts, and the Power of Rabbinic Interpretation

To the rabbis, dreams were a serious theological challenge. While in the Hebrew Bible dreams could be prophetic and therefore a source of authority, rabbinic authority was based on textual interpretation rather than direct revelation. This article examines one rabbinic strategy for responding to this challenge: the Talmudic dream ritual of Berakhot 55b. Through this ritual the rabbis place the dreamer in the position of a supplicant. Dreaming becomes like an illness or curse rather than a revelation. Instead of telling the dream, the dreamer prays for its healing. This article argues that this ritual itself is a form of interpretation, both of the dreamer’s dream and of the biblical texts about dreaming, in which the biblical idea of revelation through dreams is retained but the dream itself is stripped of any specific prophetic meaning. Through the performative speech of this ritual the dreamer places the dangerous dream under the power of rabbinic authority.

Shattered dreams,resiliency, and hope: “restorying” after loss

Abstract

Experiences of shattered dreams can cause some to lose hope and the capacity to dream new dreams and create new stories. Unless family professionals pay attention to and aid persons in grieving lost dreams, children, adults, and families may have difficulty turning the corner to hope and healing after loss. The connections among attention to losses, especially shattered dreams, the promotion of resiliency, story telling, and hope are addressed in this article.     

Dream Skepticism and the Conditionality Problem

Recently, Ernest Sosa (2007) has proposed two novel solutions to the problem of dream skepticism. In the present paper, I argue that Sosa’s first solution falls prey to what I will refer to as the conditionality problem, i.e., the problem of only establishing a conditional—in this case, “if x, then I am awake,” x being a placeholder for a condition incompatible with dreaming—in a context where it also needs to be established that we can know that the antecedent holds, and as such can infer the consequent, i.e., “I am awake.” Sosa’s second solution, in terms of so-called reflective knowledge, is shown to land him in the dilemma of either facing yet another conditionality problem, or violating an internalist constraint that he explicitly grants the skeptic with respect to what kind of factors can be legitimately invoked in our account of how we may know the relevant antecedent. For these reasons, I conclude that Sosa has not solved the problem of dream skepticism.     

Integration of Test Results with Clinical Observations A Diagnostic Case Study

In this study, we aimed to investigate the application of an externally rated measure of interpersonal representations (Social Cognition and Object Relations Scale [SCORS]; Westen, 1995) to dream narratives. A total of 80 student participants enrolled at a private university in the New York City metropolitan area completed a Dream Log and affect adjective checklist (Wellman, 2002) based on a recalled dream at both 1 month and 3 months following the September 11, 2001, terrorist attacks. Using the dreams provided in this study we examined the interrater reliability of SCORS ratings, the relationship of SCORS variables to an independently rated measure of dream distortion, and the relationship of SCORS variables to participants' own ratings of dream affect. Results indicated that dreams were reliably rated using the SCORS, 3 cognitive SCORS variables were significantly related to dream distortion, and affective SCORS variables were meaningfully related to participants' own ratings of affect in their dreams. Findings from this study provide support for the application of SCORS ratings to dream narratives. We discuss implications for further research and clinical application.     

Thomas Verner Moore and the electronic road to the unconscious: A reminiscence

A number of contemporary commentators and observers have urged a rapprochement between customary methods of psychoanalytic treatment and other modalities in order to shorten the traditional duration of “standard” psychoanalysis. In particular, adoption or adaptation of treatment modalities drawn from the repertoire of behavior therapy has been advocated. This note recalls that nearly 50 years ago the remarkable priest-psychologist-psychiatrist Thomas Verner Moore proposed in The Driving Forces of Human Nature and Their Adjustment, his capstone work, an “electronic road” to the unconscious via the psychogalvanometer as an alternate to the “royal road” of dream analysis and free association, attributing its development to von Stauffenberg, who demonstrated the technique in Munich between 1913-1915. By such reckoning, the union between psychoanalysis and the psychogalvanometer may be nearing its 85th anniversary.     

Thomas Verner Moore and the electronic road to the unconscious: A reminiscence

A number of contemporary commentators and observers have urged a rapprochement between customary methods of psychoanalytic treatment and other modalities in order to shorten the traditional duration of “standard” psychoanalysis. In particular, adoption or adaptation of treatment modalities drawn from the repertoire of behavior therapy has been advocated. This note recalls that nearly 50 years ago the remarkable priest-psychologist-psychiatrist Thomas Verner Moore proposed in The Driving Forces of Human Nature and Their Adjustment, his capstone work, an “electronic road” to the unconscious via the psychogalvanometer as an alternate to the “royal road” of dream analysis and free association, attributing its development to von Stauffenberg, who demonstrated the technique in Munich between 1913-1915. By such reckoning, the union between psychoanalysis and the psychogalvanometer may be nearing its 85th anniversary.     

Technology as prospective ontology

Starting from common-sense notions of ‘furniture of the world’ a process ontology is developed in which prospective is an integral part. Technology as configurations that work (precariously) embodies expectations which structure further development. Examples (a cloned puppy, hotel keys, DC airplanes, stem cells, and overpasses on Long Island) are used to develop the notion of material narratives that are “written”, not just by engineers and designers/producers, but also by users: “reading” implies some further “writing”. In contrast to prevailing notions of technological control (through manipulation of building blocks), the “writing” of nanotechnology is modulation of the invisible and impredictable - an extreme example of unruly technology and repair work after the fact, where in practice control is a gesture not so different from magic. Because ontology cannot be other than prospective, it is political throughout. Thus, prospective technology highlights ontological politics.     

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.     

Reliability and validity of the Social Cognition and Object Relations Scale (SCORS) in the assessment of dream narratives

In this study, we aimed to investigate the application of an externally rated measure of interpersonal representations (Social Cognition and Object Relations Scale [SCORS]; Westen, 1995) to dream narratives. A total of 80 student participants enrolled at a private university in the New York City metropolitan area completed a Dream Log and affect adjective checklist (Wellman, 2002) based on a recalled dream at both 1 month and 3 months following the September 11, 2001, terrorist attacks. Using the dreams provided in this study we examined the interrater reliability of SCORS ratings, the relationship of SCORS variables to an independently rated measure of dream distortion, and the relationship of SCORS variables to participants' own ratings of dream affect. Results indicated that dreams were reliably rated using the SCORS, 3 cognitive SCORS variables were significantly related to dream distortion, and affective SCORS variables were meaningfully related to participants' own ratings of affect in their dreams. Findings from this study provide support for the application of SCORS ratings to dream narratives. We discuss implications for further research and clinical application.     

On the notion of home and the goals of palliative care

The notion of home is well known from our everyday experience, and plays a crucial role in all kinds of narratives about human life, but is hardly ever systematically dealt with in the philosophy of medicine and health care. This paper is based upon the intuitively positive connotation of the term “home.” By metaphorically describing the goal of palliative care as “the patient’s coming home,” it wants to contribute to a medical humanities approach of medicine. It is argued that this metaphor can enrich our understanding of the goals of palliative care and its proper objectives. Four interpretations of “home” and “coming home” are explored: (1) one’s own house or homelike environment, (2) one’s own body, (3) the psychosocial environment, and (4) the spiritual dimension, in particular, the origin of human existence. Thinking in terms of coming home implies a normative point of view. It represents central human values and refers not only to the medical-technical and care aspects of health care, but also to the moral context.