Dreams and acting out

Dreams can be used as containers that free patients from increased tension. This may be the principal function of certain types of dreams, called "evacuative dreams." They are dreams used for getting rid of unbearable affects and unconscious fantasies, or as a safety valve for partial discharge of instinctual drives. These dreams are observed primarily in borderline and psychotic patients, but can also be seen in the regressive states of neurotic patients during weekends and other periods of separation. Such dreams have to be differentiated from "elaborative dreams," which have a working-through function and stand in an inverse relationship to acting out: the greater the production of elaborative dreams, the less the tendency to act out, and vice versa.     

Religious images in dreams

In the tradition of Jung's analytical psychology, specimen dreams are given to illustrate: 1) traditional religious images modified by the personal context; 2) dreams in which material appears that has traditional religious meaning, but not in the conscious religious tradition of the dreamer (archetypal images in dreams); and 3) dreams that seem to carry a numinous religious meaning, but have not been shown to use traditional religious images. An understanding of the possible religious meaning of dreams should be a specialized but necessary aspect of counseling in depth, whether done by secular professionals or by pastoral counselors identified with traditional collective religious organizations.     

Linking psychological need experiences to daily and recurring dreams

The satisfaction of individuals’ psychological needs for autonomy, competence, and relatedness, as conceived from a self-determination theory perspective, is said to be conducive to personal growth and well-being. What has been unexamined is whether psychological need-based experiences, either their satisfaction or frustration, manifests in people’s self-reported dream themes as well as their emotional interpretation of their dreams. A cross-sectional study (N?=?200; M age?=?21.09) focusing on individuals’ recurrent dreams and a three-day diary study (N?=?110; M age?=?25.09) focusing on daily dreams indicated that individuals experiencing psychological need frustration, either more enduringly or on a day-to-day basis, reported more negative dream themes and interpreted their dreams more negatively. The contribution of psychological need satisfaction was more modest, although it related to more positive interpretation of dreams. The discussion focuses on the role of dreams in the processing and integration of psychological need-frustrating experiences.     

Dreams, conscience, and memory

The interpretation of certain dreams, as opposed to the direct examination of behavior, makes it possible to explore the conscience of the dreamer, detect hidden sources of guilt, and interpret them with less likelihood of arousing intractable resistance. Through the recovery of memories and the establishment of an intimate familiarity with one's personal history, it becomes possible to resolve problems of "neurotic" guilt, based ultimately on distortions of repressed childhood memories. The resolution of these conflicts allows a greater role for the operation of "appropriate" guilt, based on genuine transgressions, and the establishment of a more mature ethical structure.     

The traumatic element in the typical dream of feeling embarrassed at being naked

Material is presented from three cases, where analysis of repetitive dreams of feeling embarrassment at being partially or totally naked was an important feature of the treatment. The indifference by the other people in the dream to the dreamer's nakedness was initially linked to perceived transference slights at the hands of the analyst, and later to repeated episodes of actually being treated indifferently at the hands of the parents. This indifference was related to latency or adolescent attempts by the patients to gain love or attention from the parents by exhibitionistic means. The stereotypical presentation of the manifest content of these dreams is seen as evidence for their underlying traumatic roots. Such dreams are likened to the typical examination dreams described by Freud, which have also been noted by others to have traumatic roots. This finding is consistent with my own work with certain repetitive manifest dream configurations and with Freud's (1920) reevaluation of his theory of dreams in Beyond the Pleasure Principle, wherein he noted that dreams of patients suffering from traumatic neurosis often manifestly repeated the traumatic situation in an attempt to master it retrospectively.     

The dreams of a cancer patient: a "royal road" to understanding the somatic illness

In this paper we have presented the principal dreams of a 39-year-old female patient in order to demonstrate how closely the dreams were linked with the understanding of her cancerous condition. The analysis, lasting over a period of eight years, ended with the remission of the patient's cancerous condition to the point where she was without pain and symptom-free. The findings suggested that her dreams played a special role in her analysis by providing important landmarks regarding her treatment's progress and state of her cancerous condition. In a general sense, it was concluded that the patient's dreams did provide a "royal road" to understanding her somatic illness. Specifically, it was concluded that, first, the patient's dreams were able to represent quite reliably, in symbolic form, the state of her cancerous condition; second, that the cancer condition and transference-countertransference reactions were closely entwined; and third, that each of the patient's dreams seemed to be introduced by a crisis situation connected with a traumatic early memory.     

Do people still report dreaming in black and white? An attempt to replicate a questionnaire from 1942

In the 1940s and 1950s many people in the United States appear to have thought they dreamed in black and white. For example, Middleton (1942) found that 70.7% of 277 college sophomores reported "rarely" or "never" seeing colors in their dreams. The present study replicated Middleton's questionnaire and found that a sample of 124 students in 2001 reported a significantly greater rate of colored dreaming than the earlier sample, with only 17.7% saying that they "rarely" or "never" see colors in their dreams. Assuming that dreams themselves have not changed over this time period, it appears that one or the other (or both) groups of respondents must be profoundly mistaken about a basic feature of their dream experiences.     

Dreamtelling as a request for containment: three uses of dreams in group therapy

This article is an attempt to develop a coherent, unified, and consistent conceptualization of dreaming and dreamtelling in the clinical setting. Dreams told in a therapeutic setting are challenging events: fantastically rich in content, but often overwhelming in their implications for peoples' relationships. When told in therapy groups, dreams provide additional challenges for all participants. Learning to work with dreams not only enhances understanding of unconscious intrapsychic and group processes, but may also have a strong impact on the therapeutic culture and working relationships in the group. After differentiating dreaming from dreamtelling, I briefly describe three uses of dreams in groups-the classical "informative" and more familiar "formative" uses, and a new perspective that focuses on the "transformative" aspects of a dream told. According to this perspective, a dream told has an interesting past, an important present, and a worthwhile future because of its interpersonal, intersubjective influence on the dreamer-audience relationship.     

On the relationship between the sense of self and the structure of dreams examined through questionnaire research for Japanese university students

In this paper, the author attempts to show some structural changes in the adolescent mind in modern Japan through examination of our quantitative research of the dreams of university students. Two questionnaires, Scale of Anthropophobia Mentality and Scale of Sense of Self, were administered while asking students about the contents of their ‘impressive dreams’ in childhood as well as their recent dreams. By paying attention to the relationship between the sense of self of dream-ego and the structure of dreams, the author demonstrates the subjects’ difficulty, or inability, to ‘have’ anxiety and thereby become active enough both on the surface of their consciousness and in the depth of their unconscious to effect change in their situation. The author concludes with a suggestion regarding the necessity of a cross-cultural study in this field and adds some points of comparison between German and Japanese dreams reported in psychotherapies.     

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。     

From the dreams of a generation to the theory of dreams: Freud's Roman dreams

In The Interpretation of Dreams, Freud's interpretation of oedipal desires does not occur at the expense of historical and personal desires, which are always there as a backdrop. In the relentless examination of his own dreams that Freud makes in order to show the mechanisms inherent in all oneiric deformation, we are also led to another, specifically historical, aspect of the issue of Jewish emancipation, which he experiences at first hand. By analysing his own dreams, Freud not only shows us the mechanisms governing dream formation, but also develops a pointed critique of his contemporary society and its prejudices.     

Fears, worries, and scary dreams in 4- to 12-year-old children: their content, developmental pattern, and origins

Investigated anxiety symptoms in normal school children 4 to 12 years of age (N = 190). The percentages of children reporting fears, worries, and scary dreams were 75.8, 67.4, and 80.5%, respectively, indicating that these anxiety symptoms are quite common among children. Inspection of the developmental pattern of these phenomena revealed that fears and scary dreams were common among 4- to 6-year-olds, became even more prominent in 7- to 9-year-olds, and then decreased in frequency in 10- to 12-year-olds. The developmental course of worry deviated from this pattern. This phenomenon was clearly more prevalent in older children (i.e., 7- to 12-year-olds) than in younger children. Furthermore, although the frequency of certain types of fears, worries, and dreams were found to change across age groups (e.g., the prevalence of fears and scary dreams pertaining to imaginary creatures decreased with age, whereas worry about test performance increased with age), the top intense fears, worries, and scary dreams remained relatively unchanged across age levels. An examination of the origins of these common anxiety phenomena showed that for fears and scary dreams, information was the most commonly reported pathway, whereas for worry, conditioning experiences were more prominent.     

Optic aphasia, optic apraxia, and loss of dreaming

A 47-year-old man with a left temporo-occipital infarct in the area of the posterior cerebral artery is presented. The neuropsychological examination did not reveal aphasia or gross mental deficits. The patient presented with alexia without agraphia, color agnosia, but few visual perceptual deficits. The main impairment was in confrontation naming; he was incapable of naming objects and pictures, not from lack of recognition (excluding visual agnosia) but from lack of access to the appropriate word (optic aphasia). The patient also exhibited a deficit in the evocation of gesture from the visual presentation of an object (optic apraxia) and a difficulty in "conjuring up" visual images of objects (impaired visual imagery) and loss of dreams. The fundamental deficit of this patient is tentatively explained in terms of visuoverbal and visuogestural disconnection and a deficit of mental imagery.     

A parapraxis in a dream

When a parapraxis is put on display in a dream, one can only wonder what service the willful mistake is rendering to resourceful dream work. Freud taught us that anything that appears in the manifest content of a dream may well be a disguise or a distortion of a subject that originally made an anxiety-provoking, and hence short-lived, first appearance in latent dream thoughts. Dreams in dreams and jokes in dreams have been examined from this perspective (Mahon 2002a, 2002b), and this paper focuses on the appearance and meaning of a parapraxis in a dream, with the argument that seemingly casual "mistakes" are highlighted in the manifest display to cover up some latent, much more deliberate subject matter.     

Self Psychology, Dreams and Group Psychotherapy: Working in the Playspace

This paper presents one leadership style within a self-psychological approach to working with dreams in group psychotherapy. It stresses an empathic attunement, the creation of safety, and an experience-near playful relationship. Playful is not used lightly here. It is used in the spirit of Winnicott's intermediate space where a mother suspends questions of what is real or not real and what is me and not me. Freud's analogy to a playspace forms a metaphor for the creation of a special atmosphere in a group, or for that matter in individual work as well, that encourages exploration, risk taking, and vulnerability. Working with dreams in this playspace deepens the curative process, not only for the dreamer, but for the entire group.     

A dream, a sonnet, and a ballad: the path to Keats's "La Belle Dame sans Merci"

This paper explores the relationship between Keats's ballad, "La Belle Dame sans Merci," and some of its precursors, including one of the poet's dreams and a sonnet titled "On a Dream." The process of creativity is examined.     

Brief communication: a comparison of the place of dreams in institute curricula between 1980-1981 and 1998-1999.

The analysis of dreams was central in demonstrating Freud's theory of mind and the power of unconscious forces. Many analysts informally comment that dreams no longer seem to hold the same centrality they had for analysts who were trained prior to the 1980s. This paper presents a brief study assessing whether there has been a change in the teaching of dreams in psychoanalytic institutes. Comparison of theoretical and clinical courses on dreams in 1980-1981 and 1998-1999 indicates that the actual number of hours devoted to teaching dreams has in fact decreased. However, there are indications that a renewal of interest in dreams may now be occurring, at least in some institutes. The relationship between views on the role of dreams and perspectives on psychoanalysis itself is discussed.     

Dreams,psychoanalysis and virtuality: the ancient mind in the modern world

The modern psyche is being shaped by the technological revolution involving the development of a virtual electronic environment in replacement of the natural world. Through the lens of the dream, as it has been valued and devalued in various cultures (including psychoanalysis), we can explore changes in the status of inner life. Psychoanalysis at first celebrated, now ignores dreams. This development runs parallel to the high value of dreams in pre‐industrial cultures and their demotion in contemporary post‐industrial Western culture. Despite official disregard for dreams, dreams as the original virtual experience, serve as the basic model from nature for the electronic virtual world displayed on the external screen. Also, dreams reappear in a technological transformation as film, video, TV and computer imagery. The ancient importance of dreams has been transferred to the powerful influence of life on the external screen. But dreams as dreams are like “the canary in the mind,” warning of a continuing demotion of inner life in modern “post‐human” culture. A rebellious re‐engagement with dreams, in clinical and theoretical psychoanalysis, is advocated.     

Another look at dreaming: disentangling Freud's primary and secondary process theories

The Interpretation of Dreams contains Freud's first and most complete articulation of the primary and secondary mental processes that serve as a framework for the workings of mind, conscious and unconscious. While it is generally believed that Freud proposed a single theory of dreaming, based on the primary process, a number of ambiguities, inconsistencies, and contradictions reflect an incomplete differentiation of the parts played by the two mental processes in dreaming. It is proposed that two radically different hypotheses about dreaming are embedded in Freud's work. The one implicit in classical dream interpretation is based on the assumption that dreams, like waking language, are representational, and are made up of symbols connected to latent unconscious thoughts. Whereas the symbols that constitute waking language are largely verbal and only partly unconscious, those that constitute dreams are presumably more thoroughly disguised and represented as arcane hallucinated hieroglyphs. From this perspective, both the language of the dream and that of waking life are secondary process manifestations. Interpretation of the dream using the secondary process model involves the assumption of a linear two-way "road" connecting manifest and latent aspects, which in one direction involves the work of dream construction and in the other permits the associative process of decoding and interpretation. Freud's more revolutionary hypothesis, whose implications he did not fully elaborate, is that dreams are the expression of a primary mental process that differs qualitatively from waking thought and hence are incomprehensible through a secondary process model. This seems more adequately to account for what is now known about dreaming, and is more consistent with the way dream interpretation is ordinarily conducted in clinical practice. Recognition that dreams are qualitatively distinctive expressions of mind may help to restore dreaming to its privileged position as a unique source of mental status information.     

Dreams,Katharsis and Anxiety

Over the centuries, the importance and the nature of the relationship of “inside” and “outside” in human experience have shifted, with consequences for notions of mind and body. This paper begins with dreams and healing in the Asklepian tradition. It continues with Aristotle’s notions of psuche and how these influenced his conception of katharsis and tragedy. Jumping then to the 17th century, we will consider Descartes’ focus on dreams in his theories of thinking. Finally, we will turn explicitly to Freud’s use of dreams in relation to his theories of anxiety, of psychic processes and of the Oedipus Complex.