Working with Dreams in Psychotherapy: The Therapists' Perspective

129 therapists completed a 70-item questionnaire about working with dreams in psychotherapy. Almost all therapists (92%) worked with dreams in psychotherapy at least occasionally. Therapists reported that 15% of clients had brought dreams into therapy during the past year. Therapists engaged more in exploratory than insight- or action-oriented activities when working with dreams. They were more likely to work on dreams with clients who had troubling dreams or who were interested in working on dreams, but were unlikely to work on dreams with schizophrenic or psychotic clients. Those clinicians who were more likely to work with dreams had more training, higher estimated dream recall, more positive attitudes toward dreams, and did more personal dream work than clinicians who were not likely to work with dreams.     

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)     

The mechanisms of defense and dreaming.

This study examined the degree to which the phenomenological experience of dream intensity and its components are correlated with repression, splitting, and other defense mechanisms. The Dream Intensity Scale, Marlowe-Crowne Social Desirability Scale, Splitting Scale, Defense Style Questionnaire-40, and other related measures were administered to 583 subjects. It is demonstrated that repression as a personality trait is inversely and moderately related to the quantitative aspect of dream intensity (i.e., frequencies of dream awareness, nightmares, and multiple dreams in a single night) but does not influence qualitative sensory experiences in dreams (e.g., hearing sounds in dreams). Moreover, the present findings indicate that the more repressed people are, the less likely they are to report splitting and immature defenses, and the less frequently they experience dreams, with the effect of repression on defenses being greater than that on dream intensity. Accordingly, if both dreams and defense mechanisms are the critical materials to work through in a treatment, then starting with the former may be conducive to the therapeutic progress by provoking less resistance from the client. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

The logical structure of dreams and their relation to reality.

The contradictions and non sequiturs often found in dreams (or, equivalently, dream-narratives) are not in fact logical errors, but express and work with a type of logic that characterizes the deepest dimensions of our waking reality. These are the dimensions in which we deal with ourselves as a whole, our lives as a whole, or with the sense of reality as a whole. We do so, for example, in situations of deep personal transformation, or of recognition of deep difference of outlook. The paper argues that the logic of these situations is validly one of contradiction and non sequitur, that dreams sometimes express and work with these kinds of situations, and that these kinds of dreams therefore validly involve the same kind of logic. These kinds of dreams consequently also express insight into the sense that our lives or existence as a whole has for us. In achieving that insight, they actively orient, situate, or resituate us in our relation to our lives or existence as a whole. In this respect they are in themselves a practice of philosophy. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Color and communication in the dreams of hearing and deaf persons.

Research suggests that the experiences recollected from the dreams of persons who are deaf or who have hearing loss reflect their personal background and circumstances. However, this literature also indicated that few studies have surveyed the occurrence of color and communication styles. Individual differences in the perception of color and affect were especially noted. These differences appeared dependent upon whether the impairment was congenital or acquired. In this study, 24 deaf persons and a person with hearing loss who use American Sign Language (ASL) were compared to a sample of hearing persons regarding colors and communication occurring in their dreams. Both groups were found to communicate in dreams as they do in life, deaf persons and person with hearing loss by signing, and hearing persons by speech. The deaf persons and a person with hearing loss experienced more color and more vividness, and the time of onset for a hearing impairment showed differences among persons with hearing loss. The findings also suggest that utilizing dreams as therapeutic material when treating persons with hearing loss and nonimpaired persons may have clinical utility. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Gravity content in dreams.

Flying and falling dreams are often listed among the most common of dreams. Aside from the pure form, in which the dreamer actually falls or flies, it is frequent to find situations in which the dreamer deals with actions or objects implying gravity functions, that is, climbing, floating through air or water, and going up or down on a ladder or in an elevator. By means of the analysis of 685 dreams of male and female subjects, aged between 10 and 32, we registered various gravity contents (falling, flying, water, climbing, descending, staircase, and elevator) and their interrelations. Results show the presence of these elements in 38.1% of the sampled dreams. The authors focused on the link between gravity contents and other typical elements appearing in the same dream (attack, loss, sexual relationships, the body, performance/exams, and nursing). Results tend to confirm a link between gravity content and sexuality. The results of our research are essentially consistent with the findings of an analysis in DreamBank (http://www.dreambank.net/) of the frequency of words related to gravity in a dreams sample (N=14,193). (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

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)     

Genesis Dreams: Using a Private, Psychological Event as a Cultural, Political Declaration

The article examines the role of the 13 dreams in the book of Genesis. The dreams are first shortly described (following Gnuse, 1984, and Oppenheim, 1956) in their historical context: the Near-East of over 3000 years ago. The structure of some of the dreams is then discussed and compared to dreams from another historical period, that of modern Jewish Moroccan pilgrims (Bilu & Abramovitch, 1985), whose faith is based largely on the Bible. Following this discussion of the structure, the message of the dreams, regarding both the near future, and the remote, national future, is described. The article discusses the argument that all these dreams serve the purpose of establishing a common national identity, which has been historically the basis of Jewish faith. Possible reasons for using dreams in conveying the message are then discussed. The article ends with a discussion on the declining importance of the dream in the post-Genesis Bible.     

Masochistic Dreams: A Gender-Related Diathesis for Depression Revisited

Masochistic dreams, as defined by Beck (1967), are reportedly more prevalent among women and individuals with past or present depression. However, it is unclear whether these prevalence differences are a function of depressogenic personality traits or fluctuating mood symptoms. In the present study, 30 men and 30 women without histories of major depression slept two consecutive nights in a sleep laboratory and reported their dreams from each REM period on the second night. Dream content from this sample was compared to that of 60 depressed participants who were studied previously under the same protocol. Analyses did not support a heightened prevalence of masochistic dreams among women or depressed individuals. Interestingly, the masochistic dreams of the non-depressed sample were equally distributed across the night, whereas depressed individuals tend to report masochistic dreams closer to morning. This hypothesized pattern suggests that masochistic dreams may be pathognomic of depression in that their occurrence near the end of the night affects morning mood with negative dream residue.     

Dream work with children: Perceptions and practices of school mental health professionals.

In this study, 49 public school mental health practitioners (school counselors, school psychologists, and school social workers) completed a survey about working with students’ dreams. The majority of these practitioners reported having at least one student bring up dreams during counseling, more frequently with troubling dreams and nightmares or when coping with grief. Results showed that practitioners were less likely to talk about dreams with students who had been identified with an adjustment disorder, psychosis, or eating disorder; those who were oppositional or ill; and those who struggled with substance abuse problems. Although most practitioners did not feel competent working with children’s dreams and reported minimal training in dream work, they were interested in learning more about children’s dreams and potential uses of dream work in supportive counseling. (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)     

Life span differences in color dreaming.

We examined evidence for developmental and generational differences in dreaming in color from childhood to old age. To separate these effects, we surveyed the frequency of color experience in dreams twice, with a 16-year interval between surveys. In the 1993 survey, 2,077 (male: 1,194; female: 883; ages: 10 to 85 years) and, in 2009, 1,328 (male: 596; female: 732; ages: 11 to 89 years) participants completed a dream recall questionnaire that included a question about the presence of color in their dreams. In both surveys, approximately 80% of subjects younger than 30 years of age experienced color in their dreams, but the percentage decreased with age and fell to approximately 20% by the age of 60. The frequency of dreaming in color increased from 1993 to 2009 only for respondents in their 20s, 30s, and 40s. We speculate that color TV may play a role in the generational difference observed. However, it is true that generation affects the incidence of color in dreams, as suggested by Schwitzgebel, Huang, and Zhou (2006) and Murzyn (2008), although this effect is very small compared with that of aging. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Big dreams: An analysis using central image intensity, content analysis, and word searches.

The authors provide empirical data to help answer the question of what distinguishes “big dreams” (Jung, 1974) from ordinary dreams. Reported here are the results of a multifaceted quantitative analysis of 162 most recent dreams and 162 most memorable dreams gathered from the same group of individuals. This matched collection of recent and memorable dream reports was analyzed by a novel combination of three quantitative methods: Hartmann's (1998, 2008) research on central images, Hall and Van de Castle's (1966) content analysis, and Bulkeley's (2009b) word search approach. Using these different methods of analysis on the same two sets of dreams provided an unusually detailed portrait of the basic patterns of big dreams. The results suggest that big dreams are distinguished by a tendency toward “primal” qualities of form and content: more intense imagery, more nature references, more physical aggression, more family characters, more fantastic/imaginary beings, and more magical happenings, along with less high-order cognition and less connection to ordinary daily surroundings. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

The Sanctification of Dreams: Prevalence and Implications

Many scientists and practitioners have debated about the function of dreams. Though some researchers have described dreams as purposeless random neuronal firings, others have suggested that dreams serve an adaptive function with certain dream characteristics having positive implications. Drawing on other studies of sanctification, this study examines whether imbuing a dream with qualities of the sacred relates to beneficial outcomes. Examining a college student sample of 168, it was found that the more sacred the dream was perceived, the more beneficial the outcome reported from a stressful life event which related to the dream. These outcomes include less negative affect and more positive affect, psychological and spiritual growth. Sanctification of dreams predicted these outcome variables over and above other religious measures as well as dream measures. The implications of these findings are discussed.     

Dreams in medieval Saints' lives: Saint Francis of Assisi.

Reading the earliest biographies of St. Francis of Assisi, one notices the significant part dreams play in his life. They appear during crucial stages of his life. This fact encourages us to pay special interest to Francis' dreams, but not in the strict sense of the word: Several situations in which Francis gains clarity of his life and grows spiritually through images (dreams, visions, parables) are to be included. Francis and his biographers were men of images, and it is necessary to understand the language of these images. In this way, by analyzing the dreams of this saint, the authors come to understand the medieval interpretation of dreams, revelations, and visions in general. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Erotic Dreams And Nightmares From Antiquity To The Present

The history of erotic dreams, nightmares, and erotic nightmares offers a valuable opportunity to study how such dreams tested Western ideas about the self, desire, and self-control. Like Foucault, I find it more productive to analyse these dreams, and the struggles to introject them, as sites of self-making rather than of repression. Erotic dreams and nightmares have been inflected by various historical strategies of self-making, themselves produced by different regimes of knowledge such as Christian asceticism, medicine, or philosophy. Erotic nightmares still proliferate today in reports of alien abductions. A reason for this historical tenacity has been the ease with which the affective sensations of the erotic nightmare – terror and sexual arousal – have jumped between genres as various as monastic handbooks, medieval folk-tales, gothic fiction, and personal dreams. This study demonstrates the importance of historical perspective for the ability to identify and understand culturally elaborated ('culture-bound') syndromes.     

Media Use and Dreaming: The Relationship Among Television Viewing, Computer Game Play, and Nightmares or Pleasant Dreams.

Children (N=2,546) in a random sample of 15 secondary schools in Flanders, Belgium, completed a questionnaire about volume of television viewing, computer game playing, and nightmares and pleasant dreams related to these activities. TV content showed up frequently in nightmares for 33% of the children, and computer games were associated with nightmares in about 10% of boys and 5% of girls. About 60% of 13-year-olds and 50% of 16-year-olds reported having pleasant dreams related to TV. Computer games also appeared in pleasant dreams for a majority of 13-year-olds and a minority of 16-year-olds. Media influence on dream content was not limited to excessive media users. Concerns about the implications for the impact of media on dreams and general psychological well-being are discussed. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dreams in the History of Philosophy

For 2,500 years western philosophers showed great interest in dreams—as subjects, examples, analogies, and contexts. Since 1960 this interest has declined, while scholars in other disciplines continue to study dreams, often addressing philosophical issues. The history and the current dialogue invite philosophers to reinvigorate their study of dreams. This essay develops these observations about the philosophy of dreams by focusing on its history, briefly noting its recent decline, and closing with comments about its future.     

The central image makes "big" dreams big: The central image as the emotional heart of the dream.

"Big dreams" are hard to define. This paper considers "big" dreams under several more easily definable subcategories: memorable dreams; important dreams (labeled by dreamer); significant dreams; and impactful dreams. Past studies are reviewed, and five new preliminary studies are presented showing that a powerful Central Image (CI) distinguishes "big" dreams in all subcategories. 1) Dreams labeled "important" by the dreamer have higher CI intensity than dreams labeled "unimportant." 2) Dreams labeled "especially significant" have especially high CI intensity. 3) Impactful dreams (leading to a new discovery) have a very high CI intensity. 4) The dreams of people who score very "thin" on the Boundary Questionnaire (BQ)--sometimes called "dream-people"--have higher CI intensity than the dreams of people who score "thick." 5) In a separate, larger group, there is a significant positive correlation between CI intensity and "thinness." It appears that CI intensity is an important measure of the "bigness" of dreams. The present results are consistent with the Contemporary Theory of Dreaming which states that dreams involve making connections guided by emotion, that the Ci of the dream pictures the emotion, and that CI intensity measures the power of the underlying emotion. "Big" dreams are dreams with great emotional power and have powerful Central Images. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Incidence of Threat in Dreams: A Response to Revonsuo's Threat Simulation Theory.

A. Revonsuo (2000b) proposed an evolutionary theory of dreaming, stating it is a threat simulation mechanism that allowed early humans to rehearse threat perception and avoidance without biological cost. The present study aimed to establish the proportion of dreams containing physical threats to the dreamer, whether these represent realistic life-threatening events, and whether the dreamer successfully and realistically escapes. It also examined incidence of threatening events in real life. A sample of most recent dreams was collected (N = 401). Only 8.48% of dreamers reported realistic life-threatening events in dreams and a realistic escape subsequently occurred in only one third of these reports. Actual severe life-threatening events were experienced by 44.58% of the sample. These findings contradict key aspects of Revonsuo's theory. (PsycINFO Database Record (c) 2010 APA, all rights reserved)