Dreams and Visions in the Anglo-Saxon Conversion to Christianity.

Dreams and visions were reported to be powerful agents of change in the 7th-century conversion of Anglo-Saxon England to Christianity. They were presented as instrumental in the introduction and integration of this new religious/cultural paradigm. These dreams and visions combine Anglo-Saxon and Christian themes and metaphors. This article presents reports of dreams and visions extracted from historical sources and grouped into 8 categories: conception, vocation, dream songs/poems, temptations and consolation, otherworld journeys, prophecies of death and destruction, gloriosus obitus (saints at death), and saints' relics. These categories were created to reflect the human life cycle and to facilitate use by other dream researchers. The distinction between dreams and visions made by the hagiographers of the time is significantly different than the contemporary distinction between dreams and visions. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Significant Dreams: Bizarre or Beautiful?

The literature on highly significant dreams is filled with references to the bizarreness of their content. On the other hand, the concept of beauty is rarely if ever mentioned in relation to these dreams. Grounded in archetypal psychology's tenet that psychological life is aesthetic life, this article argues that the enduring, even life-long, influence some dreams have on the dreamer's life may be better approached through the idea of beauty than through the idea of bizarreness. The argument builds on Hunt's (1989, 1995) theoretical model of the nature of consciousness and dream multiplicity with its emphasis on cross-modal synesthesia as well as on insights provided by Scarry's (1999) recent essay on beauty. A detailed account of how one composer's work was profoundly influenced by his most significant dream is presented to illustrate this aesthetic approach to understanding the on-going significance of significant dreams.     

Personalized Method for Interpreting Dreams (PMID)—As Applied to Relationship Issues

The purpose of this study was to develop a dreamwork model that would help individuals deal with relationship issues. Seventy dreams, involving seven major relationships, were selected from the woman participant's dreams. A dream interpretation model, the Personalized Method for Interpreting Dreams (PMID) was developed. Well-founded concepts in the PMID are: 1) dreams reflect emotions; and, 2) pre-dream thoughts, current circumstances, and personal definitions build dream meanings. The newest dreamwork concept of the PMID is the systemic perspective that relationship issues are best understood by discovering how relationship experiences influence our thoughts, emotions and behavior in other relationships. With a dreamwork systemic approach, the individual gathers together and studies series of dreams about major relationships in his or her life, primarily the family. Results of the thesis study show that the participant's use of the model was a factor in reducing stressful relationship issues.     

Reflections on the meanings of dreams prompted by reading Stekel.

What does it mean to interpret a dream? While reading Stekel, an underappreciated but fascinating author, I was struck both by his keen insights as well as his interpretive limitations. This led to broader questions concerning the polyvocal concept of “meaning” in the interpretation of dreams. This article suggests the meaning of dreams can include wish fulfillments, univocal translations, clarifying the life context, morphological equivalences, associations, and personal history. Stepping back, even the question of “interpretation” versus “appreciation” reminds us that the need, if any, for interpretation will vary depending on who is asking the question. Indeed, reflections on the “who” or ego in the dream leads beyond dreaming to ultimate questions concerning the reality of ego and meditative reflections on what it means to truly be awake and aware of life as it is. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

John Woolman's Light in the Night: An Analysis

This is an analysis of a religious experience in the night recorded in the journal of John Woolman, a colonial Quaker. As a basis for analysis, I try to clarify the data of Woolman's experience without presuppositions about causes, states of consciousness, three-dimensional space, or meaning. I then study the phenomena in the light of what we know about perception, dreaming, hallucinatory geometric forms, light, and other people's comparable experiences. Because different modalities of his experience appear to be in different states at the same time, I examine each part of his experience separately. There is discussion of the relationship of dreams to visions and hallucinations, the concept of discrete states of consciousness, and the distinction between simulation and authentic experience while dreaming. The article is both an analysis of a religious experience recorded in 1757 and a discussion of methods of analysis.     

Dream relevance and the continuity hypothesis: Believe it or not?

The dream-related beliefs of two university samples were surveyed and analyzed: (a) the belief that dreams contain important information; and (b) the belief that dreams reflect aspects of waking life. In addition, this study investigated the relationships between dream-related beliefs and both dream content and waking life measures of health, mood, and self-construal. The majority of participants maintained the belief that dreams contain important information, and participants were most likely to believe that dreams reflect relationships and decisions being made. Those believing that dreams reflect their spirituality scored higher on metapersonal self-construal and reported fewer deaths in their dreams. In contrast, those maintaining the belief that dreams reflect physical health scored lower on physical functioning and reported more body parts in their dreams. Within this demographic, findings suggest a common belief in dream relevance and waking-dreaming continuity. Further research is needed in order to fully account for possible sources of these beliefs. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Visions of Blood,Sex and Money: Fantasy Spaces in Popular Ghanaian Cinema

This article focuses on Ghanaian popular cinema,' which emerged in the late 1980s and has become a major form of entertainment for urban audiences. It shows that the filmmakers, who produce films in the video format which are very close to everyday life experiences and dreams, offer visions which they and their audiences regard as being similar to those provided by religious prophets and preachers. Watching these films allows for complex negotiations between the desires for transgression of the moral order, the longing to feel morally superior, and the striving for knowledge to understand one's world. On the basis of a detailed analysis of the film Women in Love, which conjures up a fantasy space located at the bottom of the sea where money and commodities are generated in exchange for sex and blood, this article argues that popular cinema is part and parcel of a new culture of vision, one characterized by the visualization of otherwise invisible fantasy spaces as well as by its easy accessibility through such modern mass media as video and TV. The article argues that these fantasy spaces should not be regarded as misguided distortions, but as sources for gaining insight into what Marx called “the religion of everyday life,” and thus as revelations of the fantasy dimension of global capitalism.     

Emotions in the Diary and REM Dreams of Young and Late Adulthood Women and Their Relation to Life Satisfaction.

Expanding on studies of the incidence and valence of emotions in dreams and their relationship with waking life satisfaction, home and rapid eye movement (REM) sleep dreams were collected from 30 late adulthood and 28 young women who had filled out a life satisfaction scale. Four positive and 4 negative dream emotions were self-rated. Both groups reported more emotions, with greater intensity, in home dreams than in REM dreams, particularly the older group. Regardless of age, intensity of negative emotions was lower in laboratory dreams than in home dreams, but there was no difference for positive emotions. The older women's home dreams had fewer negative emotions, with lower intensity, than did the young women's. Life satisfaction did not differ between age groups and was not significantly related to dream emotions. These results reinforce the distinction between home and laboratory dreams and question the relation between dream emotions and life satisfaction. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dreams and revelations: A critical look at Kelsey.

After a seven-century lull in Christian scholarship about dreams, the mid-Twentieth Century saw the beginning of a growing effort to convince Christians dreams are a significant means of communication with God. This essay summarizes and criticizes Morton Kelsey's central argument concerning the Christian significance of dreams in his God, dreams, and revelation (1991). Kelsey's is a thoughtful version of the argument common to his colleagues. As such, it displays both the strengths and the weaknesses of the general position. It correctly reminds Christians of dreams' significance in their past. But if Kelsey means to offer a fully supported logical argument, that argument is not clear and even the most sympathetic restatement of it leaves it unsound. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dream and blog content analysis of a long term diary of a video game player with obsessive compulsive disorder.

A case study of a young man who is an avid video game player and designer is the focus of this paper. His online Website offers over 800 dreams, of which over half were content analyzed using the Hall and Van de Castle system. Also available were daily blogs. Thus, several research questions could be addressed. Did the diary evidence consistency across time? Did the dreams evidence incorporation of activities discussed in the daily blogs from the day before the dream? Did this one individual's dream diary echo former research into the dreams of video game players? A final question was addressed because of the diagnosis of the diarist as having Obsessive Compulsive Disorder (OCD). Did the dreams of this young man echo previous research into dreams of OCD sufferers? The findings were that the diary was consistent across time and there was incorporation of some elements of the daily blog into subsequent dreams. Some aspects of his dreams echoed previous video game players' dream findings, like more dead and imaginary characters. Finally, the OCD analysis only partly replicated the previous research into the dreams of those with OCD. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Predictors of Outcome of Dream Interpretation Sessions: Volunteer Client Characteristics, Dream Characteristics, and Type of Interpretation

105 volunteer clients completed single sessions of dream interpretation using the Hill (1996) model, with half randomly assigned to waking life interpretation and the other half to parts of self interpretation in the insight stage of the Hill model. No differences were found between waking life and parts of self interpretations, suggesting that therapists can use either type of dream interpretation. Volunteer clients who had positive attitudes toward dreams and presented pleasant dreams had better session outcome; in addition, volunteer clients who had pleasant dreams gained more insight into their dreams. Results suggest that therapists doing single sessions of dream interpretation need to be cautious about working with dreams when volunteer clients have negative attitudes toward dreams and present unpleasant dreams.     

The Phenomenology of True Dreams in Maimonides

Maimonides' conception of true dreams posits an important role for the faculty of imagination within the growth of the intellectual self. However, unlike many modern theories of the dream, Maimonides requires one to subject the imagination to intellectual processes, in order to be able to harness the imagination for the practical knowledge. The imagination found in the dream images consists of objective graded levels based on the purity of the imagination from desire and the use of the intellect. The content of the dream is new piece of knowledge, a solution, a political agenda, or a vision for the future that needs to be contextualized within one's own life. Maimonides emphasizes the image as an intellectual object, specifically a single object and not the event. For Maimonides dreams do not give supernatural content nor are true dreams a universal part of daily life. They are extraordinary and do not have presentational immediacy.     

It started with a dream: Paul's dream (Acts 16,9?10) and Aeneas as a biblical example of dreams as intercultural legitimation strategy.

Dreams are often used to promote religion, or to propagate an interpretation of religion, or to bring political ideas to the fore. A dream can be used as an indication of divine help and thus it is a perfect tool for promoting ideas. Dreams figure in religious propaganda in Christian, Jewish, and Muslim traditions (e.g., in Osama bin Laden's tapes). In classical literature, we find many kings, emperors, or generals who had visions or dreams, especially in association with their accession to power. It is the thesis of this article that in the encounter between Jewish (-Christian) cultures and the Hellenistic world dreams were shared as possible means of divine communication. An important example is the dream in Acts 16,9?10, the most Hellenistic dream of the New Testament. This dream is part of a larger unit, Paul's new move from Asia to Europe. I will try to show that the author of Acts combines here the story of Aeneas (e.g., as told by Virgil) and the story of Jesus, an interesting merging of two cultures. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Children's grief dreams and the theory of spiritual intelligence.

Throughout history, people have reported dreams that have impacted upon their spiritual lives, some of which are related to death. Dreams related to death are not uncommon in childhood, and research shows that some children make meaning from them. Often this interpretation of a dream reflects a search for meaning about issues of life and death, as well as acting as a coping mechanism. This article explores how children make meaning from this type of dream by synthesizing the theory of spiritual intelligence with theoretical approaches to dreaming. Specifically, it explores the intersection between theoretical approaches to dreams related to death, children's responses to these dreams, and a key function of spiritual intelligence to solve problems of meaning and value in life. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

A reply to Hobson (2005).

J. A. Hobson's (2005) commentary merely repeats his past theoretical assertions (see record 2005-02950-002). It asks questions that rest on the refuted hypothesis that real dreaming occurs only in REM sleep and that are already answered in the author's critique. Despite many studies, there is still no evidence that neurophysiological changes during REM are responsible for any unique formal features in dreams. As for the psychological consequences of the neuromodulatory environment during REM, there are no studies. Most important, Hobson overlooks a key point in regard to a new neurocognitive approach to dreams: The many parallels between dreaming and waking cognition raise the intriguing possibility that relatively small changes from waking to sleeping can account for the unique features of dreams, rendering his REM-based speculations irrelevant. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Sleep and dream patterns of political liberals and conservatives.

In this study the author examined the dreams of American liberals and conservatives to highlight patterns that might correlate with their opposing political views. A total of 234 participants (134 self-described liberals and 100 self-described conservatives) completed a lengthy sleep and dream survey, and their answers revealed several notable patterns. People of both political persuasions shared a common substrate of basic human sleep and dream experience. Conservatives slept somewhat more soundly, with fewer remembered dreams. Liberals were more restless in their sleep and had a more active and varied dream life. In contrast to a previous study, liberals reported a somewhat greater proportion of bad dreams and nightmares. Consistent with earlier research, the dreams of conservatives were more mundane, whereas the dreams of liberals were more bizarre. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Interest in dream interpretation: A gender difference.

Although several studies reported a significant effect with regard to the gender difference in an interest in dreams, the generalizability of these studies is limited because mainly students were recruited as participants. In this study, gender differences with regard to interest in dream interpretation as an indicator of interest in dreams in general have been demonstrated in a representative sample. There was, however, a significant age-gender interaction, indicating that interest in dreams might not be a potent variable for explaining gender differences in dream recall. In future studies, the course of interest in dreams over the life span and any associated gender differences should be investigated using carefully designed scales. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The influence of impactful dreams on self-perceptual depth and spiritual transformation.

Two studies contrasted the short-term effects of nightmares, existential dreams, and transcendent dreams (Busink & Kuiken, 1996; Kuiken & Sikora, 1993). Results from Study 1 indicated that existential dreams were more likely than mundane dreams, transcendent dreams, or nightmares to be followed by reported self-perceptual depth; also, transcendent dreams were more likely than mundane dreams, existential dreams, or nightmares to be followed by reported spiritual transformation. Results from Study 2 replicated these findings for existential dreams, indicating also that the type of spiritual transformation associated with transcendent dreams involved an ecstatic sense of release from everyday entanglements. Both existential dreams and transcendent dreams moved the dreamer toward an unbounded sense of life in all things, as did lucid forms of all three dream types. Such unbounded enlivenment suggests an aesthetic substrate to the changes induced by each of these dream types. The contrasting short-term effects of impactful dream types may require integration into a comprehensive model of long-term dream function. (PsycINFO Database Record (c) 2010 APA, all rights reserved)