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)     

Content analysis does not belong in any theoretical category: A comment on Hartmann's "meteorite–gemstone" continuum.

This brief comment provides a detailed critique of the inclusion of the widely used Hall and Van de Castle (1966) coding system for the study of dream content in the “meteorite” category in a recent article by Ernest Hartmann (2010), a category for theorists who presumably believe that dreams come from “somewhere else.” The critique notes that content analysis is a methodology, not a theory, and that it has been used to study newspaper articles, speeches, and many other mundane texts. In the case of dream studies, it has produced results that have led many dream researchers to conclude that dreams belonged in Hartmann's “gemstone” category, a category for cognitively oriented theorists who see dreaming as 1 point on a continuum that includes daydreaming, reveries, and more rigorous focused thought. Several other problems with Hartmann's discussion of content analysis are also discussed. (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.     

L’intersubjectif et l’intrasubjectif dans l’expérience de souffrance. Un regard psychanalytique

Psychoanalysis characterises subjectivity as a notion based on the “plurality of psychologically troubled persons”, revealed, for instance, in dreams. The author takes a closer look at a number of Freud’s dream analyses and argues that, in working with the dream, subjects often eject one of their psychologically troubled persons (often the “suffering child”) out of themselves, projecting the person into the Other. As a result, an intersubjective space is created, which is required to receive the divisions originating from the intrasubjective space. Freud’s 1895 Project, however, goes farther: the evacuation of the “disparate part” of the child to the Other grants access to logical and rational judgement, guaranteeing a child’s psychological life a fictional stability (the “Thing” or the “ego”). Freud adds that this process is possible if a Nebenmensch — or “fellow creature” — is present and has the quality of a “helping person” capable of receiving the child’s suffering cry. These two lines of thought, together, help clarify the intersubjective position underlying the analytical work: a tentative encounter between the patient’s distress and the analyst’s presence. Free-floating attention will enable the analyst to receive and hear this distress and ease the patient’s recovery of his or her intrasubjective space.     

Meteorite or gemstone? Dreaming as one end of a continuum of functioning: Implications for research and for the use of dreams in therapy and self-knowledge.

Is a dream a meteorite—a bit of material arriving from a distant place that needs to be carefully analyzed to give us knowledge about that place (outside or inside us)? Is it a strange text which has come to us in a foreign language, that needs to be translated into our own? This “meteorite view” is held by some religious and spiritual persons, by many orthodox psychoanalysts and other therapists, and implicitly by many researchers. They all see the dream as something alien, something totally different from our ordinary mental functioning. This paper presents a great deal of research favoring an alternate view—that the dream is an earth-stone, not an alien stone. It may be impressive and beautiful (gemstone), but it's still an earth-stone. The dream is part of our mental functioning. It is one end of a continuum, running from focused waking thought, through looser thought, fantasy, daydreaming, reverie and dreaming. We review reasons why dreams are often considered “totally different”: they're perceptual, not conceptual; they're bizarre; they are “so real”; they're so easily forgotten; they're involuntary; they occur in REM sleep—a totally different state. We demonstrate that none of these reasons are persuasive. In each sense, there is overlap between dreams and other forms of functioning. The continuum view leads to different kinds of research and a different style of dreamwork. It also helps answer questions the field has long struggled with including: Should we study “a dream” or “dreaming”? Are dreams meaningful or meaningless? (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

On the validity of Freud's dream interpretations

In this article I defend Freud's method of dream interpretation against those who criticize it as involving a fallacy-namely, the reverse causal fallacy-and those who criticize it as permitting many interpretations, indeed any that the interpreter wants to put on the dream. The first criticism misconstrues the logic of the interpretative process: it does not involve an unjustified reversal of causal relations, but rather a legitimate attempt at an inference to the best explanation. The judgement of whether or not a particular interpretation is the best explanation depends on the details of the case in question. I outline the kinds of probabilities involved in making the judgement. My account also helps to cash out the metaphors of the jigsaw and crossword puzzles that Freudians have used in response to the 'many interpretations' objection. However, in defending Freud's method of dream interpretation, I do not thereby defend his theory of dreams, which cannot be justified by his interpretations alone.     

Response to William Domhoff's comments on "Meteorite or gemstone?…".

My paper, “Meteorite or Gemstone…” is not trying to divide dream theories into two categories as Dr. Domhoff appears to believe. Rather, it is an effort to nudge dream theory and dream work into new directions. I review many reasons why we often consider dreams “totally different” from daydreams, fantasies, etc. (the meteorite position). For each reason, I show that there is actually considerable overlap, and that the forms of mental functioning are best considered as a continuum. I point out that many dream researchers, from different perspectives, are taking the “totally different” (meteorite position) even though they may not explicitly endorse it. For instance those who insist that dreams are meaningless are taking the meteorite position since they obviously do not consider daydreams and fantasies meaningless. Very different researchers, including Dr. Domhoff's group, spend thousands of hours doing detailed analyses of dreams, counting number of words, number of characters, number of interactions, etc. I consider them too to be taking the meteorite position since they almost never analyze daydreams, fantasies, etc. in this way. I compare their efforts to spectroanalysis, which is worthwhile when studying a meteorite (but not a gemstone), since it may yield secrets about the world the meteorite came from. I am not criticizing these researchers, who have made some important discoveries, but rather trying to nudge them toward noticing the continuum, and perhaps broadening their studies to include daydreams, fantasies, and other forms of mental functioning. (PsycINFO Database Record (c) 2011 APA, all rights reserved)     

Content analysis of dreams and waking narratives.

This study investigated the specificity of dream content and its continuity with waking life. For each subject (125 men and 125 women, between the ages of 19 and 29 years), a dream and a waking episode were collected according to “the most recent dream” method (Hartmann, Elkin, & Garg, 1991), which was also applied to “a recent life episode.” Both kinds of narratives were analyzed through the application of the Hall–Van de Castle System (1966) and a typical content analysis (a compendium of the most important typical dream taxonomies). In dreams, typical situations involved the dreamer trying to perform some physical action, most frequently with difficulties in mastering the task. Affective relationships and hostile interactions with an enemy were shared by both narratives, but cognitive activities were uncommon in both cases. (PsycINFO Database Record (c) 2010 APA, all rights reserved)     

Penelope as Dreamer: A Reading of Book 19 of The Odyssey

This essay reexamines the encounter between Odysseus and Penelope in Book 19 of Homer's epic poem The Odyssey, focusing particular attention on the dream of the 20 geese Penelope describes during that encounter. Odysseus, disguised as a beggar, says the dream is a favorable omen which indicates the real Odysseus will return soon to rid his palace of the hated suitors who have occupied it in his long absence. Although generations of scholars have agreed with the hero's interpretation, the present essay offers a different understanding: Penelope, having recognized who this beggar really is, has fabricated her dream of the 20 geese to test her husband and determine whether he is more interested in renewing their marriage or satisfying his vengeance against the suitors. The essay offers an appreciation of Penelope as one of our earliest and wisest dreamers, who understood how easily people's wishes and desires could lead them to misinterpret their own dreams and the dreams of others.     

Detecting meaning in dream reports: An extension of a word search approach.

Building on previous investigations of waking–dreaming continuities using word search technology (Bulkeley 2009a, 2009b; Domhoff & Schneider, 2008), we demonstrate that a blind analysis of a dream series using only word search methods can accurately predict many important aspects of the individual's waking life, including personality attributes, relationships, activities, and cultural preferences. Results from a study of the “Van” dream series (N = 192) show that blind inferences drawn from a word search analysis were almost entirely accurate according to the dreamer. After presenting these findings we discuss several remaining shortcomings and suggest ways of improving the method for use by other researchers involved in the search for a more systematic understanding of meaning in dreams. (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)     

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.     

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)     

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)     

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.     

Savants rêveurs et rêveurs savants: Freud lecteur de la science française des rêves

This paper sets out to place The Interpretation of Dreams within an historical context. It argues that it is impossible to have complete confidence in Freud’s words when, in his letters to Wilhelm Fliess, he characterized himself as a mere discoverer. In reality, Freud also felt he belonged to a learned community of dream specialists, whom I call “dreaming scientists” and “scientific dreamers”. Here, I offer, as example, a portrait of Freud as a reader of two French authors, Alfred Maury, and, indirectly, Léon Hervey de Saint-Denys. I analyze how Freud positioned himself as Maury’s successor and sometimes experienced dreams like Hervey de Saint-Denys. The premise of this work is that we must set aside Freud if we want to venture into the learned dream culture peculiar to the 19th century. Only afterwards can we return to Freud and place him in this context as a creative heir.     

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 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)