Psychopathological correlates of contextualized images in dreams

A contextualized image is a powerful central image in a dream which provides a picture context for the dominant emotion of the dreamer. This study examined the psychopathological correlates of both dream and nightmare contextualized images in a community-based sample of 378. As predicted, mean nightmare contextualized image scores were significantly higher than mean dream scores. In addition, while dream contextualized images were unrelated to psychopathology, nightmare contextualized images were significantly associated with elevated scores on three SCL-90-R subscales and the General Symptom Distress Index.     

I did not expect to be dreaming: Explaining realization in lucid dreams with a Bayesian framework

The commonsense view is that a lucid dream starts when the dreamer realizes that they are currently dreaming. The notion of realization, however, has been accepted at face value, with little consideration of whether the dreamer realizes that they are dreaming in the sense of actual reasoning, or if it is a mere epiphenomenon of lucid dream initiation. This article offers a solution to this problem by, first, arguing that the transition to lucidity can occur as a result of successful reasoning, and second, building a model of this reasoning in terms of probabilistic reasoning. The established Bayesian model explains realization in lucid dreams taking under consideration two factors: the beliefs that the dreamer holds on what is generally probable and improbable, and the dreamer’s admissibility of being in a dream. Defended against important objections, the model offers an explanation of lucid dream initiation, relevant for future research on dreaming.     

The informational value of dreams and associations

The manifest dream has usually been the object of study by researchers, while psychotherapists mainly have paid attention to the latent content of the dream, reached through free associations. The question is which aspects of the dream, manifest content or associations, yield information about the dreamer's psychic life. In the present study it is suggested that the manifest dream to a large extent maintains thematic continuity with the dreamer's associations. However, with regard to emotions, there is no clear overlap between the information contained in the manifest dream and in its associations. The associations make the dream into the dreamer's own personal dream. Associating to a dream changes strangers into known people in the life of the dreamer. The dreamer comes to recognize aspects of himself or herself in these people. In associations, the dreamers portray themselves as more responsible of emotions, while they in dreams rather ascribe emotions to others, and they themselves become objects of these emotions. The author argues for the value of both the manifest dream in its own right and the enhanced experiental closeness afforded by the dreamer's associations.     

Group treatment of combat nightmares in post-traumatic stress disorder

This paper outlines a method for detoxifying combat nightmares in a group treatment setting and illustrates the method in a three dream sequence. Aside from the initial trauma, there is no symptom of post-traumatic stress disorder (PTSD) more vivid, painful, humbling, and ego-shattering than the combat nightmare, which forces a reliving of horrifying events. When viewed as a direct road back to the trauma, the nightmare can be transformed into a powerful therapeutic tool if deciphered empathically in the company of combat veterans who, like the dreamer, have survived similar catastrophic events. Successful depotentiation of nightmares gives PTSD patients increased control and confidence in working through the aftereffects of trauma.     

The dream between “here‐and‐now” and “there‐and‐then”

The analysand recounts his/her dream now, and here, in the setting. Though a dream may be recounted repeatedly, the human situation in which the recounting takes place is unrepeatable. Each moment of the analytic relationship is unique, and the recounting is essentially relational. Even if the dreamer were to read from a written text, his/her voice and non‐verbal aspects would render the communication unique. Not only the recounting but also the content recounted may present relational aspects, manifest or latent, but of a relational nature different from that of the session “here‐ and‐now”. The dream dreamt belongs to the “there‐and‐then”, and its analysis, like every analysis, implies an objectification. The analyst reacts to the recounted dream, trying to objectify it in its “there‐and‐then” and also inviting the dreamer to a common task. Working on the manifest content, free associations and interpretations of symbols, they voyage through the time and space of the analysand's life. The recounted dream involves the “here‐and‐now” of the session and asks to be meaningful as a cue in the analytic dialogue (what is the meaning of recounting this dream at this moment). At the same time it refers back to the dream dreamt, to a “there‐and‐then” which, if it is not to remain “an unopened letter”, must be received as an enigmatic challenge and a window on the unconscious, open and ready to close. Thinking of an opening of the dreamer's unconscious the analyst may find himself/herself faced with an opening of his/her own unconscious.     

Dreams: Fifty Years and Counting

I have been following my dreams since I was a child. Jung says that a single dream may give the dreamer a lot of information; however, a series of dreams over time will show where the dreamer needs to do additional work, where and how the dreamer's life may be headed, and how the dreamer is dealing with this knowledge that comes from a realm of wisdom that is both numinous and mysterious. In my life, spirit has become a profound partner by pointing me in directions that were not conscious to me. I have had a wonderful opportunity to work with a fellow dream worker for the past ten years. We use active imagination and amplification until the meaning of the dream becomes clearer. Often our dreams produce parallel images, feelings, and actions, which to my eye confirms the deeper psychic connection we all have with one another. I have used images to capture the impact of the dreams on my psyche, and poetry to confirm and augment the deeper level of wisdom that unfolds in our dreams. Dream interpretation can only encourage dreamers to allow themselves to become comfortable with working with their dream material, but does not necessarily show them the final answers.     

Jungian theory of dreaming and contemporary dream research – findings from the research project ‘Structural Dream Analysis’

The research method ‘Structural Dream Analysis’ (SDA) is described which allows for systematic and objective analysis of the meaning of dreams produced by patients in Jungian psychotherapies. The method focuses especially on the relationship between the dream ego and other figures in the dream and the extent of activity of the dream ego. Five major dream patterns were identified which accounted for the majority of the dreams. The clients’ dream series were dominated by one or two repetitive patterns which were closely connected to the psychological problems of the dreamers. Additionally, typical changes in the dream series’ patterns could be identified which corresponded with therapeutic change. These findings support Jung's theory of dreams as providing a holistic image of the dreamer’s psyche, including unconscious aspects. The implications for different psychoanalytic theories of dreaming and dream interpretation are discussed as well as implications for the continuity hypothesis.     

Montague Ullman's Dream Appreciation

American psychiatrist Montague Ullman viewed dreams as spontaneous creative expressions of one's current life situation and developed a method of working with them the outcome of which he felt to be superior to interpretation. He called this outcome dream appreciation. It (a) was arrived at by the dreamer, not some professional; (b) didn't attempt to understand the dream in terms of any established body of theory, but tried to make sense of it in terms of the dreamer's life; and (c) reunited the dreamer with what was felt to be deepest and most true in herself and brought this out into her life. Examples exist in the literature of the first two aspects. Although the third aspect characterizes every well-run Ullman group, the literature contains not a single convincing example of it. This article provides one.     

Dream recall and nightmare frequency: a family study

The present study investigated dream recall as well as nightmare frequency in families. Whereas a positive correlation for nightmare frequencies between children and mothers was found (but not for children and their fathers), the relationship for dream recall frequency was small and nonsignificant. Assuming that mothers are still the primary caregivers in the modern family, and, thus, might encourage or discourage children to talk about their dreams, the findings of the study support Cohen's 1973 hypothesis of a socialization effect on nightmare frequency and maybe a smaller effect on dream recall frequency.     

The common mirror dream, dreamer, and the dream mirror

From the widely diverse category of so-called mirror dreams, we have differentiated the most frequent, which we have designated the common mirror dream (CMD). It is one in which the dreamer at some point looks into a mirror and reports seeing himself, a part of himself or a distorted though recognizable version of himself. Mirror dreams, including CMDs, are distinctly uncommon. Every dreamer of CMDs in our series had felt enjoined by the mother (in most cases with the father's collusion) not to see and regard her clearly and not to be an accurately reflecting mirror for her. The intensity with which the maternal injunction against accurate visual perception and evaluation was feared was an important distinguishing feature in our patients with CMDs. The essence of the CMD has been hypothesized to be a reciprocal, reverberating, visual-exhibitionistic dyad representative of the mother-child relationship. The dream mirror may represent the wish that the analyst-mother counter a feared parental injunction against accurate visual perception and evaluation so as to correct the distorted perceptions of self and objects and provide visual affirmation of the value and integrity of the self-representation. For some patients, defense against the dangers of castration and loss of maternal love was accomplished by the mirror mechanisms of magically transforming images in the mirror, the ease of creating illusion in the mirror, and a fetishistic mechanism of visually reintrojecting a phallic symbol from the mirror. Our data failed to confirm many of the hypotheses of previous contributors as to specific symbolic meanings of the dream mirror. More relevant than the symbolism of the dream mirror are the many functions of the dream mirror for the dreamer. These are analyzed and discussed.     

Inducing signal-verified lucid dreams in 40% of untrained novice lucid dreamers within two nights in a sleep laboratory setting

Dreams in which the dreamer is aware of the dream state (lucid dreams, LD) are difficult to induce in naïve subjects in-laboratory. Recently, Stumbrys and Erlacher (2014) used a combination of existing induction techniques together with a self-developed experiment protocol and achieved comparatively high LD induction rates. In this study, we simplified their methodology slightly and repeated their experiment with twenty naïve subjects who spent one or two nights in our sleep laboratory. After about six hours of sleep, they were woken up during REM sleep and engaged in a series of cognitive tasks before going back to bed. Ten subjects reported a LD during the following period of sleep in one of the nights. Eight of these subjects gave a predefined eye signal, which was clearly visible in the electrooculogram during REM sleep. In summary, we replicated Stumbrys and Erlacher’s results using a simplified version of their induction protocol.     

Emotions in Diary Dreams

Even though various investigations found a preponderance of negative emotions in dreams, the conclusion that human dream life is, in general, negatively toned is limited by several methodological issues. The present study made use of three different approaches to measure dream emotions: dream intensity rated by the dreamer, intensity rated by a judge, and scoring of explicitly mentioned emotions (Hall & Van de Castle, 1966). Results indicate that only in the case of external raters' estimates do negative emotions outweigh the positive ones; but in the case of self-ratings (i.e., those made by the dreamer himself/herself), the ratio was balanced. Analyses showed that this is mainly due to the underestimation of positive emotions in the external ratings. Additionally, a positive correlation was found between the intensity of dream emotions and dream recall frequency, whereas gender differences were nonsignificant as regards the emotional tone of diary dreams.     

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.     

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.     

The prevalence of nightmares and their independence from anxiety

Although several studies have examined the prevalence of nightmares and their relationship to anxiety, this is the first to have used daily dream logs, rather than retrospective self-reports, to monitor nightmare frequency. 220 undergraduates were administered self-report measures of anxiety and for 2 weeks recorded the number of their nightmares in logs. 47% of Ss reported at least one nightmare during the study period. The dream logs yielded an estimated mean annual nightmare frequency of 23.6, which is 2.5 times as great as the estimate yielded by retrospective reports (p less than .01). Nightmare frequency and anxiety were uncorrelated. The findings indicate that nightmares are more prevalent than has been reported, and their frequency unrelated to self-reported anxiety.     

Dreams that mirror the session1

Dreams in which the analyst appears undisguised almost always depict violations of the setting. Often experienced as special, epiphanic moments, they give a glimpse of an intense, emotional reaction to traumatogenic or otherwise signifi cant events that have occurred during the session or in the most recent previous ones. Probably, the essential aspect of these dreams can be found in the ‘form of their content’. This may be paralleled by the narrative technique of mise en abyme or mirror‐text. The dream appears as a story within the main story and the scene of the analysis is refl ected anti‐illusionistically. The fi ctional structure of the setting is emphasized. Its theatrical self‐consciousness quality is revealed at its best. The author postulates that the transformative therapeutic value of these dreams derives from denouncing the referential illusion of ‘concrete reality’ and of ‘what really happened’. For the analysand, they are an effective (i.e. emotionally intense) opportunity to discover the spatial articulations and the staggering refractions of the inside/outside, the textual/extra‐textual, the psychic reality/material reality. In the continual comings and goings from one term to another, the work of symbolization is reactivated and the subject is constructed. Dreams that mirror the session, from this point of view, provide a model for conceptualizing the analytic work, and their signifi cance goes beyond the specifi c phenomena referred to. A clinical case is given, in which some of one patient's dreams are considered as they occurred over a short period. In one of them, the dream‐within‐a‐dream phenomenon is present.     

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.

The manifest dream in psychoanalysis: a clarification

Controversies about the value of the manifest dream in psychoanalysis are usually a matter of semantics. The author concludes that two clinically meaningful questions about the manifest dream can be asked: Is the patient's report of a dream useful in formulating an interpretation if no formal associations to the dream elements are given? Inasmuch as such reports always include some kind of associations, and the analyst always possesses considerable knowledge about the patient, the answer to this question would seem to be "Yes, at least at times." In what ways can the manifest dream contribute to our understanding of the dream and the dreamer? Both the literature and clinical experience indicate that there are many ways; these are summarized in an appendix. One approach, the direct decoding of manifest dream elements, is discussed in some detail. Several examples of the undisguised appearance of memories of childhood traumatic experiences in the manifest dream are presented.     

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。