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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.)

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Abraham Lincoln’s Dreams

Abraham Lincoln was born on February 12, 1809, and in honor of his birthday I am reposting a brief essay about four dreams he reportedly experienced while President: a visitation dream, a dream of parental concern, a prophecy of his assassination, and a series of dreams relating to military battles.  Each of these dreams is reported in a legitimate historical source, indicating that Lincoln took dreams very seriously and tried to incorporate their insights into his waking life.

 

Abraham Lincoln 1: Visitation of the Dead

“Mr. Lincoln said: ‘Colonel, did you ever dream of a lost friend, and feel that you were holding sweet communion with that friend, and yet have a sad consciousness that it was not a reality?—just so I dream of my boy Willie.’  Overcome with emotion, he dropped his head on the table, and sobbed aloud.”

Henry J. Raymond, The Life of Abraham Lincoln (New York: Darby and Miller, 1865), 756.

Abraham Lincoln, elected President of a rapidly fragmenting country in 1860, reportedly confided this dream to in the spring of 1862 to his personal aide, Colonel Le Grand B. Cannon.  Just a few months earlier Lincoln’s son Willie had died, at the age of eleven.  Willie was the second son he and his wife Mary had lost (four-year old Eddie died in 1850).  Visitation dreams of deceased loved ones have been reported in many cultures around the world, reflecting the all-too-human desire to look beyond death and meet with those who have left their physical bodies.  Lincoln commented on the paradoxical quality of his experience, which I’ve found characteristic of many visitation dreams: they are joyful and heartbreaking, reassuring and distressing at the same time.  The vivid memorability of such dreams plays an important role in the mourning process, enabling the individual to envision a new kind of relationship with the dead person—an enduring spiritual connection of tremendous emotional power that carries over from dreaming into waking awareness.  Whether or not you believe such dreams represent the wishful imaginings of the mind or the actual contact between a living person and a soul of the dead, visitation dreams provide people with a kind of sad wisdom that’s profoundly reassuring, particularly in times of waking-life conflict and danger.  That would certainly describe the situation Lincoln faced in 1862.  The Civil War had begun the previous year, and he felt the unimaginable weight of personal responsibility for the country’s political survival.  As painful as these dreams of his dead son Willie may have been, I suspect Lincoln wouldn’t have given them up for anything.

Abraham Lincoln 2: Parental Concern

“Think you better put “Tad’s” pistol away.  I had an ugly dream about him.”

Abraham Lincoln, Collected Works of Abraham Lincoln (New Brunswick: Rutgers University Press, 1953), Volume 6, Note of June 9, 1863.

Lincoln sent this brief note to his wife Mary regarding their youngest son Tad, ten years old at the time.  No details are given about this “ugly dream,” and apparently no details were required.  Mary would have immediately understood her husband’s worry, accepted its source, and taken the necessary precautions.  Lincoln’s parental anxiety dream, in today’s language, represented “actionable intelligence.”  Mary took great interest in dreams and other kinds of unusual psycho-spiritual phenomena, and historians have blamed her for her husband’s dalliances with the supernatural.  But I think we should credit Lincoln with possessing at least as much innate dreaming power as any other human, including the capacity of his nocturnal imagination to simulate realistic threats to himself and his family.  The psychological potency of dreaming appears very clearly in Lincoln’s brief report.  The “ugly dream” provoked greater awareness of a danger to one of his children, and it prompted greater vigilance in his waking life to defend against that danger.

Abraham Lincoln 3: Who Is Dead in the White House?

“About ten days ago I retired very late.  I had been up waiting for important dispatches from the front.  I could not have been long in bed when I fell into a slumber, for I was weary.  I soon began to dream.  There seemed to be a death-like stillness about me.  Then I heard subdued sobs, as if a number of people were weeping.  I thought I left my bed and wandered downstairs.  There the silence was broken by the same pitiful sobbing, but the mourners were invisible.  I went from room to room; no living person was in sight, but the same mournful sounds of distress met me as I passed along.  It was light in all the rooms; every object was familiar to me; but where were all the people who were grieving as if their hearts would break?  I was puzzled and alarmed.  What could be the meaning of all this?  Determined to find the cause of a state of things so mysterious and so shocking, I kept on until I arrived at the East Room, which I entered.  There I met with a sickening surprise.  Before me was a catafalque, on which rested a corpse wrapped in funeral vestments.  Around it were stationed soldiers who were acting as guards; and there was a throng of people, some gazing mournfully upon the corpse, whose face was covered, others weeping pitifully.  ‘Who is dead in the White House?’ I demanded of one of the soldiers.  ‘The President,’ was his answer; ‘he was killed by an assassin!’  Then came a loud burst of grief from the crowd.”

Stephen B. Oates, With Malice Toward None: A Life of Abraham Lincoln (New York: HarperPerennial, 1994), 425-426

During the second week of April 1865, a few days before his assassination, Lincoln told this dream to his wife, his bodyguard Ward Hill Lamon, and one or two other people sitting with him in the White House.  According to Lamon, who wrote down the conversation immediately afterwards, a downcast Lincoln said the weird dream had haunted and possessed him for the past several days.  Mary and Lamon both became alarmed at the ominous implications, and Lincoln tried to reassure them by saying it probably meant nothing.  He doesn’t seem to have believed that himself, though.  Death by assassination was a real and constant threat; Lincoln knew for a fact that Southern sympathizers were plotting to kill him.  He also knew from his close reading of Shakespeare and the Bible that especially memorable dreams can portend the imminence of death.  His earlier night visions focused on the well-being of his children, but now his dreaming imagination turned to the dangers looming over his own life.

After Lincoln was shot the night of April 14, an anguished Mary was heard to exclaim , “His dream was prophetic!”

Abraham Lincoln 4: Victory

“At the Cabinet meeting held the morning of the assassination, it was afterward remembered, a remarkable circumstance occurred.  General Grant was present, and during a lull in the discussion the President turned to him and asked if he had heard from General Sherman.  General Grant replied that he had not, but was in hourly expectation of receiving dispatches from him announcing the surrender of Johnston.  ‘Well,’ said the President, ‘you will hear very soon now, and the news will be important.’  ‘Why do you think so?’ said the General.  ‘Because,’ said Mr. Lincoln, ‘I had a dream last night; and ever since the war began, I have invariably had the same dream before any important military event occurred.’  He then instanced Bull Run, Antietam, Gettysburg, etc., and said that before each of these events, he had had the same dream; and turning to Secretary [of the Navy] Welles, said: ‘It is in your line, too, Mr. Welles.  The dream is, that I saw a ship sailing very rapidly; and I am sure that it portends some important national event.’”

Francis Carpenter, Six Months at the White House with Abraham Lincoln: The Story of a Picture (New York: Hurd and Houghton, 1866), 292.

Here’s an instance of pre-battle dreaming, an apparently frequent occurrence in Lincoln’s life as military commander of the Northern army.  He had learned to associate the dreaming image of a ship speeding across the sea with the imminent arrival of momentous news, and on this Good Friday morning of 1865 he felt the impulse to share his dream omens with his military commanders.  The final triumph of the Union over the Confederacy lay just weeks away, and Lincoln knew the war had been won.  His optimism seems tragically misplaced in light of his murder that very night, but I’m more interested in his imparting of oneiric wisdom to the victorious generals.  In speaking so openly about his dreams as legitimate sources of warning and knowledge that helped him in his efforts to keep the Union together, Lincoln offered the generals gathered around him (whose company included Ulysses S. Grant, the man who would be President from 1869-1877) an example of truly visionary leadership.  He also offered to the rest of American history an example of someone who relied on his dreams to help him overcome the most serious challenges in both his personal and collective life.

But Lincoln did not say…

“My dream is of a place and a time where America will once again be seen as the last, best hope of earth.”

This quote is often attributed to Abraham Lincoln, but that’s apparently incorrect.  I could not find it in any of Lincoln’s known writings, and several Lincoln scholars agreed that the sentence is apocryphal.  The last six words, without the comma, appeared at the conclusion of Lincoln’s address to the U.S. Congress on December 1, 1862.  The meaning and spirit of his actual words point to an idealistic hope for America’s future that has long (but not that long) been associated with a special kind of dream:

“We know how to save the Union. The world knows we do know how to save it. We, even we here, hold the power and bear the responsibility. In giving freedom to the slave we assure freedom to the free–honorable alike in what we give and what we preserve. We shall nobly save or meanly lose the last best hope of earth. Other means may succeed; this could not fail. The way is plain, peaceful, generous, just–a way which if followed the world will forever applaud and God must forever bless.”