Dreams and Dreaming
Created | Updated Nov 11, 2002
Written by Sam Vaknin
Are dreams a source of reliable divination? Generations
upon generations seem to have thought so. They incubated dreams by travelling
afar, by fasting and by engaging in all other manners of self deprivation
or intoxication. With the exception of this highly dubious role, dreams
do seem to have three important functions:
a. To process repressed emotions (wishes, in
Freud's speech) and other mental content which was suppressed and stored
in the unconscious.
b. To order, classify and, generally, to pigeonhole conscious
experiences of the day or days preceding the dreaming ("day residues").
A partial overlap with the former function is inevitable: some sensory
input is immediately relegated to the darker and dimmer kingdoms of the
subconscious and unconscious without being consciously processed at all.
c. To "stay in touch" with the outside world. External
sensory input is interpreted by the dream and represented in its unique
language of symbols and disjunction. Research has shown this to be a rare
event, independent of the timing of the stimuli: during sleep or immediately
prior to it. Still, when it does happen, it seems that even when the interpretation
is dead wrong – the substantial information is preserved. A collapsing
bedpost (as in Maury's famous dream) will become a French guillotine, for
instance. The message conserved: there is physical danger to the neck and
head.
All three functions are part of a much larger one:
The continuous adjustment of the model one has of one's
self and of one's place in the world – to the incessant stream of sensory
(external) input and of mental (internal) input. This "model modification"
is carried out through an intricate, symbol laden, dialogue between the
dreamer and himself. It probably also has therapeutic side benefits. It
would be an over-simplification to say that the dream carries messages
(even if we were to limit it to correspondence with one's self). The dream
does not seem to be in a position of privileged knowledge. The dream functions
more like a good friend would: listening, advising, sharing experiences,
providing access to remote territories of the mind, putting events in perspective
and in proportion and provoking. It, thus, induces relaxation and acceptance
and a better functioning of the "client". It does so, mostly, by analysing
discrepancies and incompatibilities. No wonder that it is mostly associated
with bad emotions (anger, hurt, fear). This also happens in the course
of successful psychotherapy. Defences are gradually dismantled and a new,
more functional, view of the world is established. This is a painful and
frightening process. This function of the dream is more in line with Jung's
view of dreams as "compensatory". The previous three functions are "complementary"
and, therefore, Freudian.
It would seem that we are all constantly engaged in maintenance,
in preserving that which exists and inventing new strategies for coping.
We are all in constant psychotherapy, administered by ourselves, day and
night. Dreaming is just the awareness of this on-going process and its
symbolic content. We are more susceptible, vulnerable, and open to dialogue
while we sleep. The dissonance between how we regard ourselves, and what
we really are and between our model of the world and reality – this dissonance
is so enormous that it calls for a (continuous) routine of evaluation,
mending and re-invention. Otherwise, the whole edifice might crumble. The
delicate balance between we, the dreamers, and the world might be shattered,
leaving us defenceless and dysfunctional.
To be effective, dreams must come equipped with the key
to their interpretation. We all seem to possess an intuitive copy of just
such a key, uniquely tailored to our needs, to our data and to our circumstances.
This Areiocritica helps us to decipher the true and motivating meaning
of the dialogue. This is one reason why dreaming is discontinuous: time
must be given to interpret and to assimilate the new model. Four to six
sessions take place every night. A session missed will be held the night
after. If a person is prevented from dreaming on a permanent basis, he
will become irritated, then neurotic and then psychotic. In other words:
his model of himself and of the world will no longer be usable. It will
be out of synch. It will represent both reality and the non-dreamer wrongly.
Put more succinctly: it seems that the famous "reality test" (used in psychology
to set apart the "functioning, normal" individuals from those who are not)
is maintained by dreaming. It fast deteriorates when dreaming is impossible.
This link between the correct apprehension of reality (reality model),
psychosis and dreaming has yet to be explored in depth. A few predictions
can be made, though:
1. The dream mechanisms and/or dream contents
of psychotics must be substantially different and distinguished from ours.
Their dreams must be "dysfunctional", unable to tackle the unpleasant,
bad emotional residue of coping with reality. Their dialogue must be disturbed.
They must be represented rigidly in their dreams. Reality must not be present
in them not at all.
2. Most of the dreams, most of the time must deal with
mundane matters. Their content must not be exotic, surrealist, extraordinary.
They must be chained to the dreamer's realities, his (daily) problems,
people that he knows, situations that he encountered or is likely to encounter,
dilemmas that he is facing and conflicts that he would have liked resolved.
This, indeed, is the case. Unfortunately, this is heavily disguised by
the symbol language of the dream and by the disjointed, disjunctive, dissociative
manner in which it proceeds. But a clear separation must be made between
subject matter (mostly mundane and "dull", relevant to the dreamer's life)
and the script or mechanism (colourful symbols, discontinuity of space,
time and purposeful action).
3. The dreamer must be the main protagonist of his dreams,
the hero of his dreamy narratives. This, overwhelmingly, is the case: dreams
are egocentric. They are concerned mostly with the "patient" and use other
figures, settings, locales, situations to cater to his needs, to reconstruct
his reality test and to adapt it to the new input from outside and from
within.
4. If dreams are mechanisms, which adapt the model of
the world and the reality test to daily inputs – we should find a difference
between dreamers and dreams in different societies and cultures. The more
"information heavy" the culture, the more the dreamer is bombarded with
messages and data – the fiercer should the dream activity be. Every external
datum likely generates a shower of internal data. Dreamers in the West
should engage in a qualitatively different type of dreaming. We will elaborate
on this as we continue. Suffice it to say, at this stage, that dreams in
information-cluttered societies will employ more symbols, will weave them
more intricately and the dreams will be much more erratic and discontinuous.
As a result, dreamers in information-rich societies will never mistake
a dream for reality. They will never confuse the two. In information poor
cultures (where most of the daily inputs are internal) – such confusion
will arise very often and even be enshrined in religion or in the prevailing
theories regarding the world. Anthropology confirms that this, indeed,
is the case. In information poor societies dreams are less symbolic, less
erratic, more continuous, more "real" and the dreamers often tend to fuse
the two (dream and reality) into a whole and act upon it.
5. To complete their mission successfully (adaptation
to the world using the model of reality modified by them) – dreams must
make themselves felt. They must interact with the dreamer's real world,
with his behaviour in it, with his moods that bring his behaviour about,
in short: with his whole mental apparatus. Dreams seem to do just this:
they are remembered in half the cases. Results are, probably, achieved
without need for cognitive, conscious processing, in the other, unremembered,
or disremembered cases. They greatly influence the immediate mood after
awakening. They are discussed, interpreted, force people to think and re-think.
They are dynamos of (internal and external) dialogue long after they have
faded into the recesses of the mind. Sometimes they directly influence
actions and many people firmly believe in the quality of the advice provided
by them. In this sense, dreams are an inseparable part of reality. In many
celebrated cases they even induced works of art or inventions or scientific
discoveries (all adaptations of old, defunct, reality models of the dreamers).
In numerous documented cases, dreams tackled, head on, issues that bothered
the dreamers during their waking hours.
How does this theory fit with the hard facts?
Dreaming (D-state or D-activity) is associated with a
special movement of the eyes, under the closed eyelids, called Rapid Eye
Movement (REM). It is also associated with changes in the pattern of electrical
activity of the brain (EEG). A dreaming person has the pattern of someone
who is wide awake and alert. This seems to sit well with a theory of dreams
as active therapists, engaged in the arduous task of incorporating new
(often contradictory and incompatible) information into an elaborate personal
model of the self and the reality that it occupies.
There are two types of dreams: visual and "thought-like"
(which leave an impression of being awake on the dreamer). The latter happens
without any REM cum EEG fanfare. It seems that the "model-adjustment" activities
require abstract thinking (classification, theorizing, predicting, testing,
etc.). The relationship is very much like the one that exists between intuition
and formalism, aesthetics and scientific discipline, feeling and thinking,
mentally creating and committing one's creation to a medium.
All mammals exhibit the same REM/EEG patterns and may,
therefore, be dreaming as well. Some birds do it, and some reptiles as
well. Dreaming seems to be associated with the brain stem (Pontine tegmentum)
and with the secretion of Norepinephrine and Serotonin in the brain. The
rhythm of breathing and the pulse rate change and the skeletal muscles
are relaxed to the point of paralysis (presumably, to prevent injury if
the dreamer should decide to engage in enacting his dream). Blood flows
to the genitals (and induces penile erections in male dreamers). The uterus
contracts and the muscles at the base of the tongue enjoy a relaxation
in electrical activity.
These facts would indicate that dreaming is a very primordial
activity. It is essential to survival. It is not necessarily connected
to higher functions like speech but it is connected to reproduction and
to the biochemistry of the brain. The construction of a "world-view", a
model of reality is as critical to the survival of an ape as it is to ours.
And the mentally disturbed and the mentally retarded dream as much as the
normal do. Such a model can be innate and genetic in very simple forms
of life because the amount of information that needs to be incorporated
is limited. Beyond a certain amount of information that the individual
is likely to be exposed to daily, two needs arise. The first is to maintain
the model of the world by eliminating "noise" and by realistically incorporating
negating data and the second is to pass on the function of modelling and
remodelling to a much more flexible structure, to the brain. In a way,
dreams are about the constant generation, construction and testing of theories
regarding the dreamer and his ever-changing internal and external environments.
Dreams are the scientific community of the Self. That Man carried it further
and invented Scientific Activity on a larger, external, scale is small
wonder.
Physiology also tells us the differences between dreaming
and other hallucinatory states (nightmares, psychoses, sleepwalking, daydreaming,
hallucinations, illusions and mere imagination): the REM/EEG patterns are
absent and the latter states are much less "real". Dreams are mostly set
in familiar places and obey the laws of nature or some logic. Their hallucinatory
nature is a hermeneutic imposition. It derives mainly from their erratic,
abrupt behaviour (space, time and goal discontinuities) which is ONE of
the elements in hallucinations as well.
Why is dreaming conducted while we sleep? Probably, there
is something in it which requires what sleep has to offer: limitation of
external, sensory, inputs (especially visual ones – hence the compensatory
strong visual element in dreams). An artificial environment is sought in
order to maintain this periodical, self-imposed deprivation, static state
and reduction in bodily functions. In the last 6-7 hours of every sleep
session, 40% of the people wake up. About 40% - possibly the same dreamers
– report that they had a dream in the relevant night. As we descend into
sleep (the hypnagogic state) and as we emerge from it (the hypnopompic
state) – we have visual dreams. But they are different. It is as though
we are "thinking" these dreams. They have no emotional correlate, they
are transient, undeveloped, abstract and expressly deal with the day residues.
They are the "garbage collectors", the "sanitation department" of the brain.
Day residues, which clearly do not need to be processed by dreams – are
swept under the carpet of consciousness (maybe even erased).
Suggestible people dream what they have been instructed
to dream in hypnosis – but not what they have been so instructed while
(partly) awake and under direct suggestion. This further demonstrates the
independence of the Dream Mechanism. It almost does not react to external
sensory stimuli while in operation. It takes an almost complete suspension
of judgement in order to influence the contents of dreams.
It would all seem to point at another important feature
of dreams: their economy. Dreams are subject to four "articles of faith"
(which govern all the phenomena of life):
Homeostasis
Homeostasis is the preservation of the internalenvironment, an equilibrium between (different but interdependent) elements
which make up the whole.
Equilibrium
- The maintenance of an internalenvironment in balance with an external one.
Optimization
(also known as efficiency)- The securing of maximum results with minimum invested resources and minimum
damage to other resources, not directly used in the process.
Parsimony
(Occam's razor) - The utilizationof a minimal set of (mostly known) assumptions, constraints, boundary conditions
and initial conditions in order to achieve maximum explanatory or modelling
power.
In compliance with the above four principles dreams HAD
to resort to visual symbols. The visual is the most condensed (and efficient)
form of packaging information. "A picture is worth a thousand words" the
saying goes and computer users know that to store images requires more
memory than any other type of data. But dreams have an unlimited capacity
of information processing at their disposal (the brain at night). In dealing
with gigantic amounts of information, the natural preference (when processing
power is not constrained) would be to use visuals. Moreover, non-isomorphic,
polyvalent forms will be preferred. In other words: symbols that can be
"mapped" to more than one meaning and those that carry a host of other
associated symbols and meanings with them will be preferred. Symbols are
a form of shorthand. They haul a great amount of information – most of
it stored in the recipient's brain and provoked by the symbol. This is
a little like the Java applets in modern programming: the application is
divided to small modules, which are stored in a central computer. The symbols
generated by the user's computer (using the Java programming language)
"provoke" them to surface. The result is a major simplification of the
processing terminal (the net-PC) and an increase in its cost efficiency.
Both collective symbols and private symbols are used.
The collective symbols (Jung's archetypes?) prevent the need to re-invent
the wheel. They are assumed to constitute a universal language usable by
dreamers everywhere. The dreaming brain has, therefore, to attend to and
to process only the "semi-private language" elements. This is less time
consuming and the conventions of a universal language apply to the communication
between the dream and the dreamer.
Even the discontinuities have their reason. A lot of the
information that we absorb and process is either "noise" or repetitive.
This fact is known to the authors of all the file compression applications
in the world. Computer files can be compressed to one tenth their size
without appreciably losing information. The same principle is applied in
speed reading – skimming the unnecessary bits, getting straight to the
point. The dream employs the same principles: it skims, it gets straight
to the point and from it – to yet another point. This creates the sensation
of being erratic, of abruptness, of the absence of spatial or temporal
logic, of purposelessness. But this all serves the same purpose: to succeed
to finish the Herculean task of refitting the model of the Self and of
the World in one night.
Thus, the selection of visuals, symbols, and collective
symbols and of the discontinuous mode of presentation, their preference
over alternative methods of representation is not accidental. This is the
most economic and unambiguous way of representation and, therefore, the
most efficient and the most in compliance with the four principles. In
cultures and societies, where the mass of information to be processed is
less mountainous – these features are less likely to occur and indeed,
they don't.
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