Category: Dream Research

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Animals in Dreams

Below is the section on animal dreams from my video talk for the IASD Australian Regional Conference held last week in Sydney.  I would be very interested in hearing from people whose dreams include types of animals NOT mentioned in my findings, to help us develop an even broader sense of oneiro-zoology (yes that’s a made up word!).

 

Animals: I searched the SDDb for many different types of animal-related words, but I’m sure I missed some, so this is an area needing improvement.  What I found in this study [of 2087 total dreams, 1232 female and 855 male] was 16% of the female reports and 14% of the male reports including at least one animal reference.  Consistent with what previous researchers have found, the children’s dreams in my sample have a higher percentage of animal references (24% for the girls, 20% for the boys).  Does this mean children are “closer” to nature than adults?  Perhaps.  It does seem that a higher proportion of animals in children’s dreams (or should we say a diminished proportion of animals in modern Western adults’ dreams?) is a stable pattern across many studies.

The animals that appeared most often were, in order, dogs, cats, horses, bears, fish, snakes, birds, and insects.  The first three—dogs, cats, and horses—are among the most familiar domestic animals.  Bears are NOT domestic animals, and they actually appear most often to be aggressive, threatening creatures in dreams.  Among different types of fish, sharks appear frequently like bears, as frightening predators, putting the dreamer in the harrowing position of prey, the hunted.  In other dreams, however, ocean dwelling creatures like whales and dolphins reveal an amazing intelligence that teaches the dreamer something new about the natural world.

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Dreaming of Nature and the Nature of Dreams

The First Australian Regional Conference of the International Association for the Study of Dreams starts on April 19, and I have prepared a video talk for the conference titled “Dreaming of Nature and the Nature of Dreams.”  The talk can be found on Youtube, and the statistical data I reference can be found in Google docs.  More info about the IASD and the Australia conference is here.

I start the talk by briefly mentioning some of my early writings about the interplay of dreaming and nature: a 1991 article “Quest for Transformational Experience: Dreams and Environmental Ethics,” my doctoral dissertation/1994 book The Wilderness of Dreams and its notion of “root metaphors,” Herbert Schroeder’s chapter on dreams and natural resource management in my edited 1996 book Among All These Dreamers, the study of politically conservative and liberal people’s dreams and views of the environment in 2008’s American Dreamers, and Dreaming in the World’s Religions, also in 2008, with several stories of the inspirational roles that dreaming play in the nature awareness of indigenous cultures in the Americas, Africa, and Oceania.

The main focus of the talk is the findings I’ve made about the statistical frequency of nature references in dream content, using the word search methods of the Sleep and Dream Database (SDDb).  For this presentation I created a baseline sample of 2087 dream reports of more than 50 words but less than 300 words in length, from a total of 1232 females and 855 males.  The sample includes children, college students, and adults.  All are American and all are educated and/or computer literate.

Using tools on the SDDb that anyone can access, I studied these 2087 dream reports for references to the following categories of nature content: Weather, fire, air, water, earth, flying, falling, and animals.  (Can you guess which of the four classic elements (fire, air, water, earth) appears most often in dreams?  Can you guess which animals appear most frequently?) After laying out my findings I discuss the technological and political issues involved in bringing the insights of dreaming to bear on waking world environmental problems.

About halfway through the talk, our cat Strauss makes an appearance over my right shoulder.  It was a sunny day by Portland, Oregon standards, and the local birds were very active outside my window.  It was hard not to look at what he was looking at!

 

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Dreaming of Nature and the Nature of Dreaming

Next week there will be a conference in Australia titled “Dreams and Imagination: Healing Pathways,” April 19-22 in Sydney.  I was hoping to attend in person, but instead I’m offering a presentation for the conference via youtube video.  I’ll post the address when it’s ready next week.  Here’s a short description I provided for Susan Benson, organizer of the conference:

“Dreaming is an expression of human nature, and of humans-in-nature.  Dreams reflect the deepest instinctual energies of the unconscious psyche and the greatest physical powers that shape our embodied reality.  They teach us about the inner world and the outer world.  This presentation will explore the many dimensions of nature that open up in our dream experiences.  Combining religious and cultural history with new developments in cognitive science and database technology, I will discuss recurrent themes in people’s dreams about animals, the four elements, weather, and gravity.”

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Dream Recall and Political Ideology: Results of a Demographic Survey

An article with the title above just appeared in the IASD journal Dreaming, vol. 22(1), March 2012, pp. 1-9.  It’s the latest in a series of research projects I began in 1992 on the interaction of politics and dreaming.  The abstract for the new paper is below; links to the other projects are below that.  All the data for the new project are available at the Sleep and Dream Database (SDDb). 

Here’s a pdf file of the article:

Dream Recall and Political Ideology final

A brief report on the study just appeared in the “Week in Ideas” section of the Wall Street Journal.

The results of this new study are consistent with my previous findings suggesting that American liberals tend to be worse sleepers and more expansive dreamers than American conservatives, who tend to be better sleepers and relatively minimal dreamers.

Abstract: This report presents findings from a survey of 2992 demographically diverse American adults who answered questions about dream recall and questions about their political views. Participants who described themselves as “liberal” or “progressive” (n = 802) were compared to people who described themselves as “conservative” or “very conservative” (n = 1335). Previous studies have suggested that political liberals tend to have higher dream recall than political conservatives. The results of the present survey provide new evidence in support of this hypothesis. On all 11 questions asked about different types of dream recall, people on the left reported higher frequencies than people on the right. The same pattern was found when the two groups were divided by gender: Liberal males reported consistently higher dream recall than conservative males, as did liberal females compared to conservative females. These findings indicate that political ideology is at least one of the cultural factors influencing dream recall frequencies among American adults.

2008.  American Dreamers: What Dreams Tell us about the Political Psychology of Conservatives, Liberals, and Everyone Else (Beacon Press).

2006. Sleep and Dream Patterns of Political Liberals and Conservatives. Dreaming, vol. 16(3), pp. 223-235.

2002. Dream Content and Political Ideology. Dreaming, vol. 12(2), pp. 61-77.

1995. Political Dreaming: Dreams of the 1992 Presidential Election.  In Among All These Dreamers: Essays on Dreaming and Modern Society (State University of New York Press).

 

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Mary Shelley’s Baby Comes Back to Life

In February of 1815 a baby girl was born two months prematurely to Mary Godwin, seventeen years old at the time, and the poet Percy B. Shelley.  Twelve days later Mary went to the child during the night and found she had died in her sleep.  On March 19, 1815 Mary recorded the following dream in her journal:

 

“Dreamt that my little baby came to life again; that it had only been cold, and that we rubbed it before the fire, and it lived. Awake and find no baby. I think about the little thing all day. Not in good spirits.”

 

It would be easy to interpret this dream as a guilt-driven fantasy, a classic Freudian wish fulfillment.  We don’t know for sure, but we can fairly assume that Mary felt deeply saddened and somehow personally responsible for her child’s death.  The dream, in this view, satisfies her desire to defy death and magically restore her child’s life rather than tragically losing it.

The limits of that interpretation become apparent when the dream’s waking life impact is taken into account.  The dream did not diminish or obscure Mary’s awareness of what had happened.  On the contrary, the dream made Mary more aware of the reality of her child’s death and more conscious of her agonizing feelings of loss.  Far from a soothing delusion, this dream’s message to Mary seems almost cruel in its stark honesty: “Awake and find no baby.”

A better interpretation, I believe, starts with the dream’s emotional impact on her waking life. Mary’s dream marks a significant moment in her mourning process, her psyche’s way of making sense of a devastating loss and trying to reorient towards future growth.  Mary’s dream does not hide or disguise her child’s death.  When she wakes up, her first thought brings a fresh sense of loss and sadness.  But the dream also introduces a spark of vitality into Mary’s awareness.  Warmth, fire, and vigorous activity do indeed stimulate the creation of new life.  Mary’s dream is not delusional about that piece of primal wisdom. Mary may not have been able to bring her baby back to life, but she still had the drive, desire, and knowledge to create again.

Out of her mourning Mary did find new creative energies.  In January of 1816 she bore a healthy son, William.  That summer, she and Percy Shelley visited the poet Lord Byron at his villa beside Lake Geneva in Switzerland, where Mary conceived the idea for her first novel: “Frankenstein, or, the Modern Prometheus.”

“Frankenstein” surely reflects the same wishful fantasy as Mary’s dream of the previous year, i.e., bringing the dead back to life.  But the differences are significant: In her dream, a mother tries to reanimate her daughter, whereas in “Frankenstein,” a male scientist tries to animate a creature stitched together from many different bodies.  The dream portrays a natural human desire for a personal relationship, while the story presents an unnatural and inhuman desire for impersonal control over another’s life. In “Frankenstein” Mary adds to her dream a dimension of horror and madness, along with a prescient critique of the self-destructive hubris and masculine grandiosity of modern science.  I don’t know much about her relationship with Percy Shelley, Byron, and other male poets, but I would guess that “Frankenstein” also reflects Mary’s feelings about gender, sexuality, and literary creativity.

Mary’s dream of her baby daughter did not simply inspire the “bring the dead back to life” plot line of “Frankenstein.”  The dream prompted a transformative deepening of her awareness about the creative tension between life and death, an awareness that enabled her to infuse “Frankenstein” with critical insight, emotional poignancy, and existential wonder.

 

 

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Nietzsche’s Prophetic Childhood Dreams of Death

In Ronald Hayman’s 1980 biography Nietzsche: A Critical Life, he mentions two dreams that came to Friedrich Nietzsche early in his life.

1. “I heard the church organ playing as at a funeral. When I looked to see what was going on, a grave opened suddenly, and my father arose out of it in a shroud. He hurries into the church and soon comes back with a small child in his arms. The mound on the grave reopens, he climbs back in, and the gravestone sinks back over the opening. The swelling noise of the organ stops at once, and I wake up.”

Quoted in Ronald Hayman, Nietzsche: A Critical Life (Penguin, 1980), p. 18.  Nietzsche had the dream at the age of 5, at the end of January in 1850, six months after his father, a Lutheran pastor, died from a long and painful “softening of the brain.”  Nietzsche’s description continues: “In the morning I tell the dream to my dear mother.  Soon after that little Joseph [Nietzsche’s infant brother] is suddenly taken ill.  He goes into convulsions and dies within a few hours.”

2. “He saw the parsonage lying in ruins and his grandmother sitting alone among the debris. Waking up in tears, he was unable to sleep any more.”

From Hayman, p. 32.  Nietzsche had this dream the night of August 2, 1859, when he was 14 years old, after a big family party celebrating the 70th birthday of his grandfather, a Lutheran pastor like his father.  Hayman’s account continues: “In the morning he told Elisabeth [his sister] and his mother, who said neither of them must talk about the dream.  Always robust, their grandfather was still in good health.  But before the summer was over he caught a bad chill, which developed into influenza.  By the end of the year he was dead.”

These two dreams prefigure Nietzsche’s later philosophy in several ways.  They express a profound appreciation for the terrifying power of the unconscious, a tragic sense of fate and mortality, an openness to insights from “irrational” sources of knowledge, and a spiritual struggle with the death of God, the church, and His representatives on earth.

Hayman’s biography helps us see how Nietzsche’s early dream experiences gave fuel to the coming explosion of philosophical creativity.  In 1870, as a 25-year old professor at Basel University, he wrote in his notebook, “In one half of existence we are artists—as dreamers.  This entirely active world is necessary to us.” (p. 135)

These notes served as the basis for The Birth of Tragedy (1871), Nietzsche’s first published book.  The opening section of this work lays out an understanding of art, philosophy, and history that centers on the creative power of dreams.

“The beautiful illusion of the dream worlds, in the creation of which every man is truly an artist, is the prerequisite of all plastic art, and, as we shall see, of an important part of poetry also.  In our dreams we delight in the immediate understanding of figures; all forms speak to us; there is nothing unimportant or superfluous.  But even when this dream reality is most intense, we still have, glimmering through it, the sensation that it is mere appearance; at least this is my experience, and for its frequency—indeed, normality—I could adduce many proofs, including the sayings of the poets….And perhaps many will, like myself, recall how amid the dangers and terrors of dreams they have occasionally said to themselves in self-encouragement, and not without success: ‘It is a dream! I will dream on!’ I have likewise heard of people who were able to continue one and the same dream for three and even more successive nights—facts which indicate clearly how our innermost being, our common ground, experiences dreams with profound delight and a joyful necessity.” (Translated by Walter Kaufmann, 1967, pp. 34-35)

This is not the place to explore the influence of dreams on The Birth of Tragedy or other writings in Nietzsche’s later career.  But it’s worth pointing out that both Sigmund Freud and Carl Jung knew of Nietzsche’s philosophy and wove his ideas directly into their new psychological theories.  If you want to understand Freud and Jung better, go back to Nietzsche and his childhood dreams.

(Note: the picture shows Nietzsche in 1861, at the age of 16 or 17.)