Dream Research & Education
Google recently released a computer program that may help understand various aspects of visual imagination in dreaming. Check out these images in their “Inceptionism Gallery” here. The main discussion of the program is from a June 17 post on the Google Research Blog, here. Other images can be found at the Twitter hashtag #deepdream.
I talk in more detail about Google’s project and its relevance for dream research in a Psychology Today blog post here.
A recently published study in the Journal of Sports Sciences adds new evidence to the idea that physical skills in waking life can be improved by practicing those skills in lucid dreaming. Although the study was small and needs to be replicated, the implications of its findings are potentially enormous for a new mind/body approach to sports training and peak athletic performance.
The study was conducted by German psychologists Tadas Stumbrys, Daniel Erlacher, and Michael Schredl. This team has an excellent background in sports science, sleep laboratory research, and lucid dreaming experiments. Their strong history of high-quality scholarship lends credibility to their claims.
The premise of their study is that a mental simulation of physical behavior is neurologically the same as a “real” enactment of that behavior, with the difference that the former does not extend to bodily movement, while the latter does. As Stumbrys and his colleagues put it, “covert actions are actual actions, except for the fact that they are not executed.” If this is true, as a great deal of neuroscientific evidence indicates it is, then practicing an action “covertly” should have measurable benefits when the action is later performed “openly.” This is the hypothesis that Stumbrys and his colleagues put to the test.
They recruited 68 participants (32 male, 36 female) who followed an online program that trained them in a sequential finger-tapping task on a computer keyboard. The participants were then separated into four groups with different instructions about how to practice the finger-tapping task: 1) actual physical practice, 2) mental practice while awake, 3) mental practice while lucid dreaming, and 4) no practice (the control group). Compared to the control group, all three other groups, including the lucid dreaming group, displayed significant improvements in a follow-up performance of the task after practicing.
The study was not big enough to say if lucid dreaming practice is better or worse than other forms of practice. But the results clearly showed that practice in lucid dreaming does have real performance benefits that are at least comparable to the benefits gained from other practice modes. Given the power of dreams to simulate reality with amazing intensity and accuracy, the possibilities for further development of this approach seem wide open.
In light of these findings, several questions immediately present themselves. What kinds of physical skills are most benefited by lucid dreaming practice? How deep and long-lasting are the improvements? What are the best methods to teach people to have lucid dreams in the first place?
Future studies will be needed to answer these questions. It is not too early, however, to envision some of the practical applications of lucid dreaming in sports training:
1) Providing a safe arena in which high-performance athletes can practice dangerous moves and risky routines, developing skills at the farthest edges of their abilities;
2) Offering injured athletes an opportunity to continue training and skill-building during their rehabilitation;
3) Enabling underprivileged athletes to engage in effective practice of their sports even if they have limited access to physical facilities;
4) Giving athletes at all levels a powerful psychological means of focusing their minds for optimal game-day performance.
One of the oldest theories about the origins of religion argues that religious beliefs and practices are derived from the experience of dreaming. This theory is most often associated with the 19th century British anthropologist E.B. Tylor, as expressed in this passage from the 1873 work Primitive Culture:
“The evidence of visions corresponds with the evidence of dreams in their bearing on primitive theories of the soul, and the two classes of phenomena substantiate and supplement one another….That this soul should be looked on as surviving beyond death is a matter scarcely needing elaborate argument. Plain experience is there to teach it to every savage; his friend or his enemy is dead, yet still in dream or open vision he sees the spectral form which is to his philosophy a real objective being, carrying personality as it carries likeness.”
This same idea was also expressed, in even sharper language, by the German philosopher Friedrich Nietzsche just a few years later, in his 1880 book Human, All-Too Human:
“Misunderstanding of the dream. –The man of the ages of barbarous primordial culture believed that in the dream he was getting to know a second real world: here is the origin of all metaphysics. Without the dream one would have had no occasion to divide the world into two. The dissection into soul and body is also connected with the oldest idea of the dream, likewise the postulation of a life of the soul, thus the origin of all belief in spirits, and probably also of the belief in gods. ‘The dead live on, for they appear to the living in dreams’: that was the conclusion one formerly drew, throughout many millennia.”
I have just finished writing the manuscript for a book that tries to put this idea to the scientific test. The book is titled Big Dreams: The Science of Dreaming and the Origins of Religion, and it will be published by Oxford University Press later this year or early next. The basic thesis is that Tylor, Nietzsche, and others are right, dreaming is indeed an experiential source of religious beliefs and practices, and the best evidence from cognitive scientific research backs them up.
Rather than trying to give an all-encompassing theory of religion, I focus on a few specific areas of religious experience where dreams play an especially influential role: demonic seduction, prophetic vision, ritual healing, and contemplative practice. The title of the book draws on psychologist C.G. Jung’s notion of “big dreams” as rare but extremely vivid dreams that make a strong and lasting impression on waking awareness. I use resources from traditional psychology of religion (e.g., William James, Sigmund Freud) as well as from newer works in the cognitive science of religion (e.g., Emma Cohen, Harvey Whitehouse, James W. Jones) as guides in applying scientific dream research to the study of religion.
This is also the first book I’ve written using the Sleep and Dream Database (SDDb) as a primary resource. I’m just learning how to use the digital tools of the database myself (an upgraded version of the site will come online in the next few days), and the more SDDb analyses I did for this book, the more excited I became about possibilities for future projects in data-driven dream research that look at religious and cultural phenomena with fresh, empirically curious eyes.
The latest issue of the journal Consciousness and Cognition has an article of mine titled “Digital dream analysis: A revised method,” that’s the fruition of several years of data-driven work. It lays out the latest developments in testing and refining the word search template programmed into the Sleep and Dream Database, a digital archive and search engine designed to promote scientific dream research. The original article I wrote using this word search method was in a 2009 issue of Consciousness and Cognition, titled “Seeking patterns in dream content: A systematic approach to word searches.” The new article builds on that earlier piece and extends it in two ways.
First, it presents a revised, 2.0 version of the word search template that has many improvements on the 1.0 version presented in the 2009 article. I’m sure there will be more refinements in the future, and hopefully more researchers developing their own templates as well. But for now, the 2.0 version is useful as a well-tested and fairly comprehensive tool for analyzing dream content simply, quickly, and reliably.
Second, the article applies the 2.0 word search template to a number of previously studied collections of dreams from very high quality sources (Calvin Hall and Robert Van de Castle, J. Allan Hobson, and G. William Domhoff). In doing so I followed the advice of Kurt Bollacker, database engineer for the SDDb, who suggested I take “classic” studies in dream research from the past and try applying my new method to their same data. That’s what I have done in this article: use the word search method to analyze the same sets of dreams those researchers studied, so we can see what the new method can and cannot tell us about meaningful patterns in dream content.
Here is the abstract for the article. The whole thing, I’m told, is available for free download until November 22, 2014.
“This article demonstrates the use of a digital word search method designed to provide greater accuracy, objectivity, and speed in the study of dreams. A revised template of 40 word search categories, built into the website of the Sleep and Dream Database (SDDb), is applied to four “classic” sets of dreams: The male and female “Norm” dreams of Hall and Van de Castle (1966), the “Engine Man” dreams discussed by Hobson (1988), and the “Barb Sanders Baseline 250” dreams examined by Domhoff (2003). A word search analysis of these original dream reports shows that a digital approach can accurately identify many of the same distinctive patterns of content found by previous investigators using much more laborious and time-consuming methods. The results of this study emphasize the compatibility of word search technologies with traditional approaches to dream content analysis.”
For most of the 20th century, lucid dreaming received almost no attention from mainstream psychologists. Most researchers seemed to think it was impossible to be dreaming and self-aware at the same time (the philosopher Norman Malcolm’s 1962 book Dreaming made exactly that argument). Even if a few people reported having lucid dream experiences, it was easy to dismiss such claims as fantasies, exaggerations, or at best, a trivial gimmick of the mind.
Several years into the 21st century, we now know that all those assumptions about lucid dreaming were wrong. Various degrees of consciousness in sleep are indeed possible, including the awareness that one is in a dream while it is happening. According to demographic research, more than 50% of the general population has had at least one lucid dream experience in their lives. Young people are especially likely to have lucid dreams, but older people have them, too. Lucid dreams have been reported in cultures all over the world, throughout history.
In short, this is not a fringe phenomenon. It reflects a natural capacity of the sleeping mind that is likely innate in all people. Furthermore, this capacity can be strengthened and enhanced by several different methods, with many possible applications in waking life. Western researchers are finally taking note.
In the newly published book Lucid Dreaming: New Perspectives on Consciousness in Sleep (Praeger, 2014), Ryan Hurd and I edited a total of 30 chapters from leading experts on lucid dreaming from all over the world. These chapters include reflections on cutting-edge neuroscience, clinical psychotherapy, education, anthropology, artistic creativity, and religious experience. The book shows how far we have come in understanding this powerful dimension of our dream lives—and how much more there is still to learn.
This is an article from the journal Dreaming 22 (2012), 1-9. It reports on some of the findings from the Demographic Survey 2010 in the SDDb.