Students' views on the role of dreams in human life.

The present study was an attempt to investigate the subjectively perceived role of dreams. It examined the private concepts of dreams and dreaming, attitude toward dreams, and the influence of dreams on behavior, which can manifest in sharing dreams with other people, trying to interpret one's own dreams, believing they have special meaning, or behaving according to the clues given by the dream. The sample consisted of 47 participants, students ages 19-20. A structured interview, individually administered, was used. The results indicate interesting relationships between analyzed variables and gender; they also show individual differences in both common notions about dreams and the way dreams can influence other kinds of behavior. (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)     

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)     

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.     

The Home Dreams and Waking Fantasies of Boys and Girls Between Ages 9 and 15: A Longitudinal Study

In this longitudinal developmental study, 12 boys and 12 girls provided home dreams and waking fantasies at 3 age levels: 9–11, 11–13, and 13–15. A total of 299 dreams and 286 fantasies were coded by 2 independent raters using Hall and Van de Castle (1966) content categories. In addition, word counts and bizarreness ratings were completed. There were very few changes in the dreams or waking fantasies of either boys or girls, but dream reports were longer at ages 13–15, the aggression/friendliness percent increased over the course of the study, joint-sex peer groups became more frequent, and girls showed a decline in animal percent. The tendency in a wide range of societies for men to dream mostly about other men and for women to dream equally of women and men was found in both the dreams and waking fantasies. Dreams and fantasies differed markedly, with dreams containing more outdoor and unfamiliar settings, and more bizarreness. In dreams the children tended to portray themselves as victims of aggression and recipients of friendliness, but in fantasies they took a more active role as aggressors and befrienders. It is suggested that the children in this study portrayed themselves in their dreams as they conceived of themselves in everyday life, while in their waking fantasies they imagined themselves as they would have liked to be.     

Children's Dreams and Nightmares: Emerging Trends in Research.

New manifest content analysis research on children's dreams and nightmares provides insights into how dreaming reveals developmental changes over time. Five culturally diverse research studies were conducted with varied methods for dream collection that included laboratory-collected dreams, as well as written journals, audiotaped dreams, and retrospectively recalled dreams. As children grow older, they are more able to recall dreams, dream narratives increase in length, and dreams are characterized by decreasing levels of passive victimization and have more elaborate character interactions. Age and gender differences in recall, interactions, and gender of dream characters indicate that dream research is a fertile area for studying child development and the changing function of dreams over time. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

The Relationship of Dream Content and Changes in Daytime Mood in Traumatized vs. Non-Traumatized Children

The study examined how the mood changes from night to morning, and how dysphoric dream contents associate with this change among children who live in traumatic environment and their controls from peaceful area. The sample consisted of 413 Palestinian boys and girls of 6–15 years of age, the mean age being 11.22 ± 2.64. The participants filled in a seven-day dream diary in which they recorded their recalled dreams every morning. First, the results, confirmed that mood change from evening to morning is a general dream function: age and gender are not related to the change. The mood chance was rather associated with what and whom the children dreamt about. Second, the hypothesis of the trauma group showing less change in dysphoric dream content and in the intensity of negative morning mood across a period of time of seven days was not confirmed. On the contrary, the results showed that both dreams incorporating dysphoric themes and negative morning mood decreased only among children living in traumatic conditions. Third, it was hypothesized that there is a stronger association between presleep negative mood and dysphoric dreams, as well as between the dysphoric dreams and negative morning mood among children living in traumatic environment than among children from peaceful area. Contrary to the hypothesis, results for the trauma group revealed a reverse association between evening mood and dream contents: the more afraid, angry and worried children felt in the evening, the more Happy recreation dreams they reported, and the happier evening mood they reported, the more Threatening stranger dreams they had. However, concurring with the hypothesis, a direct association was found between dysphoric dreams and negative morning mood in the trauma group. The more children dreamt about Threatening strangers, the more afraid, angry and worried they felt in the morning. The discussion proposes a model of the correcting or balancing dream function that is characterized by an reverse assimilation of incorporating evening mood into dreams, and by a direct accommodation of dream content into morning mood.     

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)     

Recurrent dreams and psychosocial adjustment in preteenaged children.

Research indicates that recurrent dreams in adults are associated with impoverished psychological well-being. Whether similar associations exist in children remains unknown. The authors hypothesized that children reporting recurrent dreams would show poorer psychosocial adjustment than children without recurrent dreams. One hundred sixty-eight 11-year-old children self-reported on their recurrent dreams and on measures of psychosocial adjustment. Although 35% of children reported having experienced a recurrent dream during the past year, our hypothesis was only partially supported. Multivariate analyses revealed a marginally significant interaction between gender and recurrent dream presence and a significant main effect of gender. Univariate analyses revealed that boys reporting recurrent dreams reported significantly higher scores on reactive aggression than those who did not (d = 0.58). This suggests that by age 11 years, the presence of recurrent dreams may already reflect underlying emotional difficulties in boys but not necessarily in girls. Challenges in addressing this developmental question are discussed. (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)     

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.     

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.     

Boundary Questionnaire Results in the Mentally Healthy Elderly

The Hartmann Boundary Questionnaire was administered twice, with six months in between, to 61 Swiss subjects over 60 years of age taking part in an investigation into the effects of dream-telling on five variables: well-being, sleep quality, sleep duration, dream recall and dream tone. In addition, dream epoch, i.e., the age of life of the dreamer as perceived in the dream, was recorded for those who told dreams. In addition to this study group in which the members told dreams there were two control groups. Those in the first control group were asked about well-being and sleep quality but not about dreams or dreaming, while those in the second control group were additionally asked how many dreams they had retained, how frequently they had occurred and about the dream tone (pleasant/unpleasant). All study participants were given the Hartmann Boundary Questionnaire at the beginning (pre-test) and again at the end of the six month study period (post-test). The retest reliability was high (r = 0.872 for the whole sample). We report here the relationships obtained between the questionnaire scores and age, group membership, gender and the number of dreams that were retained over a 26 week testing period. No significant correlations were found for age, group membership or dream recall. There was, however, a small, significant boundary score difference between women and men for the pre-test, indicating thinner boundaries for women, but this difference was no longer significant in the post-test.     

Assessing the dream-lag effect for REM and NREM stage 2 dreams

This study investigates evidence, from dream reports, for memory consolidation during sleep. It is well-known that events and memories from waking life can be incorporated into dreams. These incorporations can be a literal replication of what occurred in waking life, or, more often, they can be partial or indirect. Two types of temporal relationship have been found to characterize the time of occurrence of a daytime event and the reappearance or incorporation of its features in a dream. These temporal relationships are referred to as the day-residue or immediate incorporation effect, where there is the reappearance of features from events occurring on the immediately preceding day, and the dream-lag effect, where there is the reappearance of features from events occurring 5-7 days prior to the dream. Previous work on the dream-lag effect has used spontaneous home recalled dream reports, which can be from Rapid Eye Movement Sleep (REM) and from non-Rapid Eye Movement Sleep (NREM). This study addresses whether the dream-lag effect occurs only for REM sleep dreams, or for both REM and NREM stage 2 (N2) dreams. 20 participants kept a daily diary for over a week before sleeping in the sleep laboratory for 2 nights. REM and N2 dreams collected in the laboratory were transcribed and each participant rated the level of correspondence between every dream report and every diary record. The dream-lag effect was found for REM but not N2 dreams. Further analysis indicated that this result was not due to N2 dream reports being shorter, in terms of number of words, than the REM dream reports. These results provide evidence for a 7-day sleep-dependent non-linear memory consolidation process that is specific to REM sleep, and accord with proposals for the importance of REM sleep to emotional memory consolidation.     

The dream world in Dominica.

To the natives of the Caribbean island of Dominica, the dream is proclaimed la konpanyi la nuit (the companion of the night). Belief in dreams is grounded in diverse cultural influences, including those of the French, West African, British, and the doctrines of the Roman Catholic Church. In this richly imaginative dream world, myths and truths are finely interwoven to create an unwritten glossary of dream symbol interpretation. Although these interpretations have not enjoyed scientific validation, practical, historical, and psychological data are found to resonate with these traditional Dominican interpretations. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Reading books about dream interpretation: Gender differences.

The vast variety of books on dreamwork and dream interpretation suggests that a considerable percentage of the general population is interested in reading these books. Empirical research in this area is relatively scarce. The present representative survey (N = 2,019) indicated that about 8% of the general population have read about dream interpretation in order to learn more about their dreams, with women reading about dream interpretation more often than men. This gender difference was not explained by differences in dream recall frequency. In addition, single people as well as people with high nightmare frequencies read about dreams more often. Future research should focus on the possible benefits of reading about dream interpretation. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Mystical dreaming: Patterns in form, content, and meaning.

This article enriches the psychological understanding of religious mysticism by exploring patterns of form, content, and meaning in self-described mystical dreams, drawing on extensive sleep and dream interviews conducted with 100 contemporary Americans. Four major hypotheses regarding mystical experience are tested: mysticism as psychopathological, as culturally constructed, as a mode of pure consciousness, and as characterized by four Jamesian “marks” (ineffability, noesis, transience, passivity). The data from this study indicate that mystical dreams are experienced by around half the population and by women more than men, and their prototypical form involves good fortunes, friendly interactions, and unusual or nonhuman characters. These findings provide only limited validation for the psychopathology and pure consciousness hypotheses and somewhat more support for the Jamesian and cultural construction approaches. Taken together, the results suggest that psychological efforts to understand religious mysticism will remain incomplete without systematic reference to contemporary dream research. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Dream Sharing as Social Interaction

A survey was administered to 241 individuals whose questionnaire responses were analyzed to determine if they told their dreams to others, to whom they told their dreams, for what purpose, and in what social contexts dreams were shared. Respondents were also asked whether there were types of dreams they would not tell and individuals with whom they would not share dreams. This exploratory study suggests that dream sharing is a part of everyday social interaction, with the primary purpose of entertainment. There are gender differences with regard to dream sharing, and this sharing involves the utilization of social practices whereby individuals may protect themselves and others through deciding whether or not to share a dream. The study describes dream sharing as a social act that is negotiated based on the social rules regarding what topics friends and other intimates share in public or private.