Data,Dreams, and Drives: Interpersonal and Relational Innovations in Perspective

My fundamental approach is to first explore the most concrete understanding of any clinical phenomenon. Only after this consideration of the concrete do I go on to consider metaphoric or symbolic meanings. I assume there are specific facts to be discovered about our patients and that those facts are significant in the patient’s psychology. With patients experiencing panic attacks, a detailed interview may reveal a life situation in which the patient should be afraid but does not connect the danger with the symptom. With dreams, this approach endorses a combined intersubjective and objective approach, searching for how a dream may depict a real problematic situation for the dreamer that is being dissociated. Finally, disagreeing with Greenberg and Mitchell that combined drive-relational models do not work, I propose a model of multiple drives that can each be connected with different self-states.     

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.     

Self-reported effects of dreams on waking-life creativity: an empirical study

The authors studied the self-rated effect of dreams on creativity in participants who were not selected for creative abilities. Students (N = 444) and online respondents (N = 636) answered a questionnaire about dreams and creative dreams. In addition, the students completed several personality measures and creativity scales. Results indicated that dreams that stimulated waking-life creativity played a considerable role in the lives of ordinary people (about 8% of all dreams). Examples reported by the online participants fell into 4 categories: (a) dream images used for art, work, or similar areas; (b) dreams that solved a problem; (c) dreams that provided the impetus to do something that the dreamer otherwise had difficulty doing; and (d) dreams containing emotional insights. The main factors influencing frequency of creative dreams were dream recall frequency and the thin boundaries personality dimension. Future researchers should use diary techniques to study the effects of dreams on waking life and should develop techniques to increase the frequency of creative dreams that might be valuable as aids for people in creative jobs.     

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.     

Dreams: Everyone’s Guide to Inner Space

This broad discussion of dreams and dreaming begins with a consideration of “outer” as opposed to “inner” psychological space—rational outer life in the world contrasted with the inner life of dreams, fantasies, and creativity. Dream theories and many examples of actual present-day dreams follow, often showing the dream’s relationship to the dreamer’s outer life.     

From Freud’s dream-work to Bion’s work of dreaming: The changing conception of dreaming in psychoanalytic theory

Bion moved psychoanalytic theory from Freud's theory of dream-work to a concept of dreaming in which dreaming is the central aspect of all emotional functioning. In this paper, I first review historical, theoretical, and clinical aspects of dreaming as seen by Freud and Bion. I then propose two interconnected ideas that I believe reflect Bion’s split from Freud regarding the understanding of dreaming. Bion believed that all dreams are psychological works in progress and at one point suggested that all dreams contain elements that are akin to visual hallucinations. I explore and elaborate Bion’s ideas that all dreams contain aspects of emotional experience that are too disturbing to be dreamt, and that, in analysis, the patient brings a dream with the hope of receiving the analyst’s help in completing the unconscious work that was entirely or partially too disturbing for the patient to dream on his own. Freud views dreams as mental phenomena with which to understand how the mind functions, but believes that dreams are solely the ‘guardians of sleep,’ and not, in themselves, vehicles for unconscious psychological work and growth until they are interpreted by the analyst. Bion extends Freud's ideas, but also departs from Freud and re-conceives of dreaming as synonymous with unconscious emotional thinking – a process that continues both while we are awake and while we are asleep. From another somewhat puzzling perspective, he views dreams solely as manifestations of what the dreamer is unable to think.     

Reply to Commentaries

Each discussant approached my paper on embedded levels of illusion from a different perspective, representing schools as diverse as those derived from Jung and Bion. It is interesting that, although my paper was not primarily about dreams or how to interpret them, but rather about the way in which multiple levels of illusion may open a potential space in treatment, each discussant centered his comments around a dream that I had reported in one of my cases. In this reply, I compare the discussants' approaches to the dream with mine. I also wonder whether the dream itself represents an embedded level of illusion within my paper. If so, it may function as a transitional space in which we may entertain different viewpoints around not only the nature of dream work, but also around questions including the nature of the mind and the therapeutic process.     

The dreaming mind-brain: a Jungian perspective

In this paper I discuss the nature and role of dream and the dreaming process in Jungian clinical practice in the light of neuroscience. Insights from contemporary neuroscience support rather than contest Jung's view that emotional truth, not censorship or disguise, underpins the dreaming process. I use clinical material to illustrate how work with dreams within the total interactive experience of the analytic dyad enables the development of the emotional scaffolding necessary for the development of 'mind'. Large scale evidence-based research reveals that dreaming is caused by brain activity during sleep that is both biochemically and regionally different from that of waking states. Recent imaging studies confirm that dreams are the mind's vehicle for the processing of emotional states of being, particularly the fear, anxiety, anger or elation that often figure prominently. Dream sleep is understood as also being the guardian of memory, playing a part in forgetting, encoding and affective organization of memory. In the clinical section of the paper I let a series of dreams speak for themselves, revealing the emotionally salient concerns of the dreamer, weaving past and present, transference and reality together in a way that demonstrates the healthy attempt of the brain-mind to come to terms with difficult emotional experience from the past. The dreams become dreamable as part of the meaning-making process of analysis.     

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.     

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.     

Reading dream literature: frequency, influencing factors, and self-rated benefit

Dream books have a very long history, but systematic research on how many people have read magazine articles or books on dreams and whether reading such literature is beneficial to the dreamer is scarce. In the present sample of 444 people (mostly psychology students), about 75% of the participants stated that they had read at least one magazine article on dreams, and more than 40% had read at least one book about dreams. The main factor associated with the frequency of reading dream literature was a positive attitude toward dreaming, whereas personality factors play a minor role in explaining interindividual differences in this variable. The self-rated benefit of reading dream literature varied greatly, from not helpful at all to very helpful, and was associated with dream recall frequency and positive attitude toward dreaming. Using this approach in a more sophisticated way, eliciting details about the kinds of information participants have read would help researchers learn more about what techniques of dream work are effective and thus complement the research carried out in therapist-guided sessions.     

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.     

A Shamanic Journey under the Wildebeest Skin

Journeys taken in both the outer world as well as the inner world can become experiences of initiation. These adventures speak to us, and when we later decipher their meaning, they give our life purpose, value, and direction. By focusing on the compelling images and symbols that appear repeatedly over one's lifetime, the thread of one's myth can be revealed.

Inspired by an animal scar that appeared on my body, I traveled to Africa and embarked on two safaris. I returned home to process the meaning of my African pilgrimages by way of an inner safari wherein I reflected on the images and insights that came to me during and after these two outer journeys. In this article I include the dynamics of my totem animal (the wildebeest, a herd animal), and what was born out of my dialogues with them in active imaginations when I lay under a wildebeest skin. I came to realize that what I was participating in was a shamanic initiation process. My soul and “bush soul” seemed to have merged together and were lodged in the wildebeest as a symbol for their existence in my life. The integration of animal symbolism, dreams, and active imaginations can lead to an unanticipated renewal. Reflecting psychologically on my travels, I became increasingly aware that these inner and outer peregrinations were essential ingredients in my individuation process. This whole venture evolved into a shamanic endeavor and resulted in a psychological and spiritual rebirth.     

The Deaf and Their Problems by Kenneth W. Hodgson

Abstract

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.     

Mit Imagination an Albträumen arbeiten

According to Jung fantasies appear during sleep as dreams and while awake, they appear as more or less conscious fantasies. He understood fantasy as an activity of the psyche itself. Fantasy is that which simply occurs without any effort on our part and is always present. Imagination is what we call fantasy when we concentrate on it, i.e. perceive it and do something with it. Due to the close relationship of dreams, fantasies and imagination, the more they are consciously observed and perceived, the more it is possible to use imagination with dreams to better understand them. This is especially true for nightmares so that through imagination helplessness can be overcome and self-efficacy can be stimulated. Steven Starker already proposed using imagination for working on nightmares in 1974 and he also showed how the style of the nocturnal dreams changed as a consequence. In a clinical vignette I show how this technique can be used and what an influence it has. The analyst and analysand are in a communal space of visualization, framed in the beginning by the nightmare. This space is considered as a space of interaction and of potential transformation. The analyst is a part of the process, offering ideas in a symbolic form and reinforcing the analysand’s ideas which lead to stress-reducing behaviour and images that provide an opening for the future. There are pauses in the imaginative work to talk together about the experiences, to link the situation in the imagination to biographical material, and to understand the resources opening up in the material, through the analysand herself. The goal of working with imagination is to ban the anxiety in the dream and to let the dreamer experience the fact that dreams and imagination are not only determined by the anxious feelings but it is also possible to transform these kinds of energy into creative fantasies.     

The dreamer's use of space

The dreamer often portrays wishes, conflicts, or current problems in terms of visual-spatial representations and metaphors.The spatial dimensions of dreams frequently signify important affective themes of the dream. In doing so, they serve to continue or reflect processes of self-recognition in relation to the environment, processes that began in early childhood, when the developing child's experience of movement through space played a central role in organizing affect and motivation systems that contribute to emerging schemata of the self. Representations of that movement through space gradually grow to serve a broader symbolic function, as may be seen in the spatial dimensions of both play and dreaming. Spatial relations then become building blocks for aspects of metaphoric and abstract thinking. The resultant personal "geography," a constellation of physical imagery of a body moving through space, retains an important place in mental life as development unfolds. It is complemented and enhanced by the achievement of language, but it never recedes as a core aspect of self. Developmental and neurobiological observations suggest the clinical usefulness of heightened attention to this spatial aspect of dreams. Clinical examples illustrate how attention to the spatial arrangements of a dream and the dreamer's movement through space can enhance access to the affective tone and meaning of the dream.     

TAKING IN MORE OF LIFE

This is a story not only about my father's death but also about how it has affected me and life as I see it. I believe that the circumstances in my life following my father's death are connected to each other and have become my greatest lessons that I have learned in life.     

The butterfly dream as ‘creative dream:’ dreaming and subjectivity in Zhuangzi and María Zambrano

The ‘dream of the butterfly,’ which seals the second chapter of the Zhuangzi, is often interpreted as undergirded by the bipolarity of dreaming and awakening or by the elusive interchange of identities between Zhuangzi and the butterfly, dreamer and dreamed. In this paper I argue that the underlying structure of the story may be better interpreted as exhibiting not two, but three stages of development, consistently echoing other tripartite parables in the Zhuangzi. In my reinterpretation I rely on the phenomenology of dreams proposed by the Spanish philosopher María Zambrano, which distinguishes among three states: the primal dream, characterized by atemporality and wholeness; wakefulness, characterized by temporality and analytic thinking; and the creative dream, in which reality discloses itself as a meaningful, holistic unity. I suggest that Zhuangzi’s parable describes a similar self-transformative threefold process culminating in the joyous freedom of a shifting multifaceted subjectivity centered in the timeless pivot of the Dao.