Journal articles on the topic 'Dreams'
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1
Safronov, Eugeniy V. "“DREAM HACKERS”. THE RELIABILITY OF LUCID DREAMING." Folklore: structure, typology, semiotics 3 (2020): 66–83. http://dx.doi.org/10.28995/2658-5294-2020-3-3-66-83.
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It is difficult to assess recollection of dreams by reliability of what happened despite the fact that the opposition “reality – dream” is considered a cultural universal. Such a task grows even more complex as one turns to recollection of so called lucid dreams. The article covers different types of messages published on the Dream Hackers forum. That online community is the largest Russian-language platform for publishing such texts. The dream-hackers believe that it is possible to control the dreams, create maps of the dreamed places and objects common for different dreamers and jointly experience dream plots. Among the stories of the forum participants one may find the stories about the so-called “talismans”, or, the specific objects that can be transferred from the dream to the material world, as well as the mentions of the different marks left on the body of a dreamer after waking up, such as scratches, wounds etc. Such beliefs blur the line between the dreaming and the wakefulness and question the credibility of the reality itself. Furthermore, the article analyzes the basic functions of the mapping of “lucid dreams” mapping. The most important of the functions is to increase the “awareness”, in other words, to achieve the key state of consciousness for the dream hackers.
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Revzina, O. G. "Dream and Fiction." Critique and Semiotics 39, no. 1 (2021): 176–92. http://dx.doi.org/10.25205/2307-1737-2021-1-176-192.
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Dream and fiction are treated through a prism of creativity and creative capacity. The attempt is made to compare Freud’s method of dream’s analysis and different meth-ods of fiction analysis. The following topics are discussed: possible worlds of dreams and of fiction; correlations between literary meaning and depth meaning; between dreamer and teller in fiction; psychic processes in dreams and their correlates in literary fiction; expressive means of dreams and means in fiction; suggestive processes and language creativity.
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Stumbrys, Tadas, and Daniel Erlacher. "Mindfulness and Lucid Dream Frequency Predicts the Ability to Control Lucid Dreams." Imagination, Cognition and Personality 36, no. 3 (December 20, 2016): 229–39. http://dx.doi.org/10.1177/0276236616683388.
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In lucid dreams, the dreamer is aware that one is dreaming; however, this does not necessary imply that the dreamer has complete control over the ongoing dream narrative. The present study explored the extent to which the lucid dreamers are able to control their dreams, as well as underlying factors. An online survey was completed by 528 respondents, of whom 386 had lucid dream experience. According to their reports, full control over the dream body is possible in about two thirds of cases, while control of the dream environment and the ability to maintain dream awareness are possible in less than half of cases. The main predictors of lucid dream control were higher lucid dream frequency and dispositional mindfulness in wakefulness, as well as younger age. The findings suggest that by cultivating mindfulness lucid dreamers might be able to develop greater dream control; however, further longitudinal research is needed.
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Schredl, Michael, and Mark Blagrove. "Animals in Dreams of Children, Adolescents, and Adults: The UK Library Study." Imagination, Cognition and Personality 41, no. 1 (March 5, 2021): 87–104. http://dx.doi.org/10.1177/0276236620960634.
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Animal dreams have fascinated mankind for ages. Empirical research indicated that children dream more often about animals than adults and dogs, cats, and horses are the most frequent animals that appear within dreams. Moreover, most dreamer-animal interactions are negative. The present study included 4849 participants (6 to 90 yrs. old) reporting 2716 most recent dreams. Overall, 18.30% of these dreams included animals with children reporting more animal dreams that adolescents and adults. The most frequent animals were again dogs, horses, and cats; about 20% of the dream animals were in fact pets of the dreamers. About 30% of the dream animals showed bizarre features, e.g., metamorphosing into humans or other animals, bigger than in real life, or can talk. Taken together, the findings support the continuity hypothesis of dreaming but also the idea that dreams reflect waking-life emotions in a metaphorical and dramatized way. Future studies should focus on eliciting waking-life experiences with animals, e.g., having a pet, animal-related media consumption, and relating these to experiences with animals in dreams.
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Schredl, Michael. "Clocks in Dreams: Analysis of a Long Dream Series." Clocks & Sleep 3, no. 4 (November 24, 2021): 609–14. http://dx.doi.org/10.3390/clockssleep3040043.
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Many dream content analytic studies focus on dream characters, animals, social interactions and so on, but they rarely analyze the frequency of everyday objects in dreams. In the present paper, the frequency and phenomenology of clock dreams in a dream series of 12,476 dreams of a single male dreamer was analyzed. The clock dreams (0.74% of all dreams) show a variety of contexts not only related to the time management of the dreamer within the dream. Interestingly, clocks that belong to the dreamer in waking life occurred very rarely in his dreams. Given that keeping time schedules and appointments in waking life is of importance to almost everyone, the low frequency of clock dreams might be explained by novelty, that is, waking-life experiences that repeat themselves regularly do not show up in dreams that often. Thus, studying everyday objects such as clocks in dreams might help refine the current models describing the continuity between waking and dreaming.
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Çörekçi, Semra. "The Dream Diary of an Ottoman Governor: Kulakzade Mahmud Pasha's Düşnama." International Journal of Middle East Studies 53, no. 2 (May 2021): 331–35. http://dx.doi.org/10.1017/s0020743821000398.
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“Muslims were not the first in the Near East to interpret dreams. This type of divination had a long history, and Muslims were not ignorant of that history.” The interest of early Arab Islamic cultures in dreams can be proved by the vast literature on dreams and their interpretation as well as dream accounts written in diverse historical texts. The Ottoman Empire was no different in that it also shared this culture of dream interpretation and narration. Unlike past scholarship that ignored the significance of dreams, the number of studies addressing the subject has increased in the recent decades, thanks to the growing tendency of scholars to see dreams as potential sources for cultural history. However, as Peter Burke has stated, scholars and historians in particular must bear in mind the fact that “they do not have access to the dream itself but at best to a written record, modified by the preconscious or conscious mind in the course of recollection and writing.” Historians must be aware of the fact that dream accounts might be recorded by dreamers who recounted how they wanted to remember them. The “reality” of the dream, in a sense, may be distorted. However, dream accounts, distorted or not, can provide a ground for historical analysis because they may reveal the most intimate sentiments, aspirations, and anxieties of the dreamer. Such self-narratives can provide the historian with information necessary to map the mindset of a historical personage, because “such ‘secondary elaboration’ probably reveals the character and problems of the dreamer as clearly as the dream itself does.” This paper focuses on a sampling of dreams related in an 18th-century Ottoman self-narrative to provide insight into the life and mind of an Ottoman governor. I will try to demonstrate how the author of the narrative made meaning of those dreams and revealed his aspirations.
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McNamara, Patrick, Brian Teed, Victoria Pae, Adonai Sebastian, and Chisom Chukwumerije. "Supernatural Agent Cognitions in Dreams." Journal of Cognition and Culture 18, no. 3-4 (August 13, 2018): 428–50. http://dx.doi.org/10.1163/15685373-12340038.
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AbstractPurpose:To test the hypothesis that supernatural agents (SAs) appear in nightmares and dreams in association with evidence of diminished agency within the dreamer/dream ego.Methods:Content analyses of 120 nightmares and 71 unpleasant control dream narratives.Results:We found that SAs overtly occur in about one quarter of unpleasant dreams and about half of nightmares. When SAs appear in a dream or nightmare they are reliably associated with diminished agency in the dreamer. Diminished agency within the dreamer occurs in over 90% of dreams (whether nightmares or unpleasant dreams) that have overt SAs. In about half of nightmare reports the SA appears suddenly with no clear emergence pattern. In some two thirds of unpleasant dreams, however, the SA emerged from a human character. The SA’s gender was indeterminate in most dreams with SAs but the SA communicated with the dreamer in 24% of nightmares and only 13% of unpleasant dreams. In most nightmares, the SA intended to harm the dreamer and in one third of nightmares the dreamer was the victim of physical agression by the SA. SA intentions in unpleasant dreams were more varied and actually benign in 13% of cases.Conclusion:Supernatural agents reliably appear in nightmares and unpleasant dreams in association with diminished agency in the dreamer. Diminished agency in an individual may facilitate supernatural agent cognitions.
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Masi, Francesca G. "Passione e immaginazione in Lucrezio: il caso dell’inganno onirico." Elenchos 39, no. 2 (November 30, 2018): 257–79. http://dx.doi.org/10.1515/elen-2018-0016.
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Abstract Lucretius devotes some sections of his De rerum natura to the treatment of dreams. He is particularly interested in the phenomenon of dream deception, namely the belief that the dreamt object is the object itself. This psychological phenomenon has some both unwanted and philosophically interesting implications. Firstly, from an ethical point of view, it can stimulate uncontrolled worries and feelings in the dreamer that undermine his/her mental tranquility and health. Secondly, from a physiological perspective, it seems to reveal a failure in the mechanism undergoing the formation of mental representation. Thirdly, from the epistemological point of view, it seems to compromise the veracity of mental representations. This paper aims to explain how Lucretius dealt with this phenomenon. In particular, it will show how he succeeded, on the one hand, to explain the nature and the origin of dream deception and of its emotional aspect, and, on the other hand, to preserve the informative contents of dreams and their correspondence to reality. For this purpose the present essay will address the following issues: (1) which is the condition of the soul and of the mind while sleeping; (2) what kind of mental activity is dreaming; (3) which is the nature and the origin of the simulacra responsible for dreams; (4) which is the contents of dreams and how dream deception comes about; (5) and finally why and how dream deception emotionally effects the dreamer.
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Bani Ata, Areen. "The Discourse of Dream Reports in Jordanian Arabic: Agenre-Pragmatic Study." Journal of Humanities and Social Sciences Studies 5, no. 10 (September 29, 2023): 01–11. http://dx.doi.org/10.32996/jhsss.2023.5.10.1.
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This study examined the tactics and components employed in Jordanians' dream reports to fulfil their communicative purpose. Drawing on Swales' schematic structure, six moves were identified. The opening move encompasses religious, formal, or informal greetings, often featuring a direct quotation from Islamic greetings. The second move involves the identification of the dreamer, typically utilizing the third person, indicating a tendency among dreamers to conceal their identity and refer to others within their family. The third move focuses on conveying the dream content, representing the pivotal element in the communicative interaction between the dreamer and interpreter. The fourth move comprises the request for interpretation, involving appeals to the interpreter for assistance in discerning the dream's meaning. The fifth move consists of appeals, which are prominently present in a majority of Jordanian dreams. The final move entails the closing, wherein formulaic phrases are commonly employed, invoking blessings from Allah upon the interpreter, expressing gratitude, or making additional appeals. The study highlights the significance of these formulaic phrases as a distinct move within Jordanian dreams, with prevalent examples being "Please, I need interpretation and thank you very much" or "I need interpretation and thank you." The corpus analyzed in this study was sourced from Sheikh Falah Mufleh's Facebook page.
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Lucas, Aude. "Searching for Meaning: Inaccurate Interpretations and Deceitful Predictions in Dream Narratives of the Qing." International Journal of Divination and Prognostication 3, no. 2 (August 2, 2022): 171–203. http://dx.doi.org/10.1163/25899201-12340026.
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Abstract This paper explores cases of inaccurate interpretations or deceitful dream predictions in early and mid-Qing xiaoshuo and biji – Chinese leisure literature of short stories and anecdotes. While most dream narratives from this body of literature drew on the oneiromantic tradition and featured dream omens that get realized, some anecdotes playfully recounted tales of misunderstood dreams or deceptive oneiric forecasts. Such cases reveal a disillusioned stance of Qing authors toward the classical discourse on oneiromancy and a playful use of the usual rhetoric of how dreams were supposed to convey the truth. Through them, one may perceive an intention of Qing authors to reassess the conventional discourse on dreams and find a new way of writing about dreams with other concerns than divination. This paper reminds how the signifiers of a dream may mean different things to each dreamer or each person that interprets a dream, revealing how dream omens and interpretations are subject to individual understanding. This article is divided into two main parts. The first part is devoted to wrong interpretations of dreams, either because the following events are happier than what the person interpreting the dream expected, or because the realization of the omens turns out more disappointing than predicted. The second part deals with dream predictions that are evidently deceptive. These dishonest forecasts may be granted to dreamers by manipulative beings, or more surprisingly, by forces that are harder to understand. In the latter case, those who are tricked by what seems to be fate itself are left at a loss, looking in vain for the meaning of their dreams.
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Konkoly, K. R., and K. A. Paller. "0431 Two-Way Communication Between Dreamers and Experimenters." Sleep 43, Supplement_1 (April 2020): A166. http://dx.doi.org/10.1093/sleep/zsaa056.428.
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Abstract Introduction Dreams are emblematic of human sleep, but they have yet to be adequately explained. In part, this is due to the limited options available for peering into dream experiences. Mapping neural measures onto dreams is problematic when those dreams are recounted after waking. Retrospective dream reports are subject to distortion and rapid forgetting. Methods Here, we describe a method to overcome these obstacles through two-way communication between dreamers and experimenters. To demonstrate proof-of-concept, we presented softly spoken math problems to participants during lucid REM sleep, and they provided answers using covert physiological signals such as eye movements. We confirmed REM sleep using standard polysomnographic methods. Results Thus far, 3 out of 8 participants who had lucid dreams correctly answered problems during REM sleep. Conclusion Results document that sleeping individuals can have sufficient abilities for veridical perceptual analysis, maintaining information, computing simple answers using working memory, and expressing volitional replies. Dreamers can thus be capable of interacting and exchanging information with other individuals. In this way, the mental content experienced by the dreamer can be interrogated to characterize the phenomenological experiences and cognitive abilities of dreaming. Support Mind Science Foundation, National Science Foundation
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Lee, S. B. "The sang bok lee neurosynchronistic dream scales: an empirical exploration of jungian synchronicity." European Psychiatry 26, S2 (March 2011): 463. http://dx.doi.org/10.1016/s0924-9338(11)72170-8.
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AimThe purpose of this study was to verify the Jungian concept of synchronicity and to utilize lucid dreaming techniques for the selected dreamers to experience synchronistic dreams more frequently.Methods1248 dreams were collected from 416 Korean college students, Yongin, South Korea: 198 males (M age = 20.46 years, SD = 1.32) and 218 females (M age = 20.17, SD = 1.26). The collected dreams were coded by the Sang Bok Lee Neurosynchronistic Dream Scales. 36 dreams (2.88%) were evaluated as synchronistic and 10 dreamers were selected randomly and voluntarily: six females (M age = 20.19, SD = 1.24) and 4 males (M age = 20.47, SD = 1.35). Total twelve sessions for lucid dreaming technique training (one-hour session, twice per week, and six-week duration) were conducted and the trained dreamers reported their dreams during and after the twelve sessions.Results50 dreams that were collected during and after the lucid dreaming sessions were coded and found as significantly increased in terms of synchronistic dream frequency mode (9 dreams, 18%, when compared with the untrained dreamers: p < 0.0001). The results were empirically supported by “Lee Acculturation Dream Scale” (Lee, Sang Bok, 2005: Psychological Reports, 96, 454–456), “The Sang Bok Lee Neurocognitive Dream Orientations Scales” (2010, European Psychiatry), and by “Dreaming Brain and Acculturative Mind” (Lee, Sang Bok, 2010, European Psychiatry).ConclusionLucid dreaming constitutes a future-oriented intentionality, adaptive function of brain/mind, neural plasticity, and a certain realization of the Jungian concept of synchronicity with measurable differences from untrained dreamers.
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Lockheart, Julia. "Painting and Socializing COVID-19 Dreams." International Journal of Surrealism 1, no. 2 (March 2024): 87–108. http://dx.doi.org/10.1353/ijs.2024.a922369.
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Abstract: A catastrophic worldwide trauma occurred with the 2020 COVID-19 pandemic, which caused changes in the content of dreams worldwide. In response to this, the science art collaboration DreamsID (Dreams Interpreted and Drawn; Dreams Illustrated and Discussed) held dream salons online, from March to July 2020, to explore the effects of the pandemic on the dreams of healthcare professionals and keyworkers. In each salon a worldwide audience discussed the dream of a key worker, and the dream was painted simultaneously so as to return the dream to a visual form. Three of these dreams are described here. Each is shown to reflect metaphorically the adverse circumstances of the pandemic. The painting of each dream is reproduced, with feedback from each dreamer about this process. This article shows how, through discussion with others, the socialization of the dream results in an artistic intervention and a collaborative act of creativity. It concludes that the dream salon, as a forum, combines the dream and rational waking life of the dreamer, one of the key aims of Surrealism.
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Lazareva, Anna. "Simulation of Social Reality: Dreaming as an Anthropological Field: A Review of Jeannette Mageo, Robin E. Sheriff (eds.), New Directions in the Anthropology of Dreaming. New York: Routledge, 2021, 250 pp." Antropologicheskij forum 19, no. 58 (2023): 305–18. http://dx.doi.org/10.31250/1815-8870-2023-19-58-305-318.
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The collection of articles under review proposes new approaches and directions for the anthropological study of dreams. In articles devoted to the analysis of the dream plots of representatives of different social, ethnic, and gender groups in Europe and the United States (Germans, American women, national minorities and immigrants), the authors emphasized the connection between personal concerns and the problems of society as a whole (violence, inequality, hypocrisy). In societies labeled as “dream cultures” (the Asabano of New Guinea, the Tzotzil Maya of Mexico) and religious groups (the Tibetan Buddhists, the Muslims of Egypt), dreams are perceived as a special reality in which the dreamer interacts with deities, spirits and other people (so that dreams can be described as a “shadow society” influencing social relationships in waking life). Exploring these cultures, the authors raise questions of how dreams and their discussion form religious ideas (by validating or disproving religious concepts), change statuses and social roles of dreamers. The study of cultures through the prism of dream images allowed authors to see in them something unobservable and inaccessible to other methods of research (hidden conflicts, contradictions, and the potential for social change).
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Harlow, John, and Samuel Roll. "Frequency of Day Residue in Dreams of Young Adults." Perceptual and Motor Skills 74, no. 3 (June 1992): 832–34. http://dx.doi.org/10.2466/pms.1992.74.3.832.
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The percentage of dreams with day residue that could be identified by the dreamer, without free associating to the dream, was observed for a sample of 44 men and 44 women college students. The men identified day residue in 46.6% of their dreams and the women identified day residue in 48.9% of their dreams. The results were discussed in the context of Freud's idea that, while every dream likely has day residue, only some dreams have residue that can be identified without first free associating to the dream.
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Lee, S. B. "The Sang Bok Lee traumatic dream scales for Korean college students." European Psychiatry 26, S2 (March 2011): 1074. http://dx.doi.org/10.1016/s0924-9338(11)72779-1.
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AimTo develop and validate traumatic dream scales by further utilizing The Sang Bok Lee Neurocognitive Dream Orientation Scales (Lee, Sang Bok: 2010, European Psychiatry) assessing the narrative dream contents.Methods2450 dream were collected form 870 Korean college students, Yongin, South Korea: 445 males (M age = 20.48 years, SD = 1.35) and 425 females (M age = 20.12, SD = 1.24). The collected dreams were analyzed by The Sang Bok Lee Traumatic Dream Scales that were designed to differentiate ordinary dreams from traumatic and PTST-related dreams.The traumatic dreams were hypothesized as having frequently recurrent, unexpected, emotionally dreadful, and not actively coped by the dreamers.Results759 dreams (31%) of 2450 collected dreams were found as traumatic or very/extreme anxious according to The Lee Anxiety Dream Scale (Mean = 4.56). Strong positive correlation was found between 759 traumatic dreams and independent variables of traumatic dream content (unfamiliar: r = .86, p = .0001; accidental: r = .81, p = .0001; dreadful: r = .93, p = .0001, and not coped by the dreamer: r = 0.86, p = .0001).ConclusionThe contents of The Sang Bok Lee Traumatic Dream Scales were developed and validated; the results were associated with the previous publications - “Lee Acculturation Dream Scale for Korean-American College Students” (Lee, Sang Bok, 2005: Psychological Reports, 96, 454–456), The Sang Bok Lee Neurocognitive Dream Orientation Scales for Screening Traumatic and PTSD Related Dreams, and The Lee Anxiety Dream Scales.
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Schredl, Michael, and Lara C. Wood. "Partners and Ex-Partners in Dreams: A Diary Study." Clocks & Sleep 3, no. 2 (May 26, 2021): 289–97. http://dx.doi.org/10.3390/clockssleep3020018.
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Romantic relationships are an important part of human life and thus, according to the continuity hypothesis of dreaming, one’s romantic partner should show up in dreams quite frequently. The present study is based on 1612 dream reports provided by 425 students. The findings confirmed the hypothesis that partner dreams are more frequent than ex-partner dreams and, thus, support the continuity hypothesis of dreaming. Moreover, interactions with ex-partners within the dream were more often negatively toned compared to dreamed interactions with the partner. Unexpectedly, we also found more positive emotions and friendliness in ex-partner dreams compared to partner dreams, indicating that partner dreams are more mundane. To conclude, dreams reflect important aspects of romantic partnerships and their break-ups and, thus, can be very helpful in psychotherapy.
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Бочков, Д. "Сновидец без сновидения: модели смещенной локализации субъектности у соматических пациентов (по материалам пандемии COVID-19) The Dreamer Without a Dream: The Patterns of Displaced Localization of Subjectivity in Somatic Patients (Based on the COVID-19 Pandemic)." Вестник антропологии (Herald of Anthropology), no. 2023 №4 (2023): 207–16. http://dx.doi.org/10.33876/2311-0546/2023-4/207-216.
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В последние годы одним из ярких проявлений общественного интереса к теме сновидений со стороны т.н. культур модерна стали ковидные сновидения, значительно отличающиеся по мнению сновидцев от привычных им онейрических паттернов. Сами сновидцы, как и исследователи сновидений, связывают подобные изменения сна, приобретшие массовый характер во время пандемии COVID-19, как с участившимися проявлениями стресса и тревоги вследствие социальных ограничений и карантинных мер, так и с непосредственным влиянием вируса на активность мозга. Автор статьи выделяет последнюю характеристику как ключевую для ковидных сновидений и многочисленных свидетельств о них, появившихся в масс-медиа, социальных сетях и дневниках сновидений в начале 2020-х гг., и приходит к выводу, что ситуации рассказа о сновидении (dream sharing) способствуют социальной идентификации, но имплицитно смещают локус субъектности самого сновидца. Таким образом, заразившийся вирусом сновидец и рассказчик оказывается в парадоксальном положении, в котором его собственное сновидение принадлежит ему не до конца. In recent years, one of the most striking manifestations of public interest in the topic of dreams on the part of so-called modern cultures has been COVID dreams which dreamers consider to be significantly different from their usual oneiric patterns. Dreamers themselves, as well as dream social researchers, attribute these changes which became widespread during the COVID-19 pandemic, both to increased manifestations of stress and anxiety due to social restrictions and quarantine measures, and to the direct effect of the virus on brain activity. The author identifies the latter as a key characteristic of COVID dreams and the numerous stories that appeared in mass media, social networks and dream blogs in the early 2020s, and concludes that social situations of dream sharing facilitate social identification but implicitly shift the locus of subjectivity of the dreamer. Thus, the corona-infected dreamer and dream-teller find themselve in a paradoxical position in which their own dream does not fully belong to them.
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Irwin, Lee. "Supernal Dreaming: On Myth and Metaphysics." Religions 11, no. 11 (October 26, 2020): 552. http://dx.doi.org/10.3390/rel11110552.
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The following article is an exploration of supernal dreaming, a type of dream that engages the dreamer as a profound, participatory, and often revelatory event. Dream types are not well developed in dream research; this article contributes to the development of a more typological approach to dream analysis. Four dream types are presented and contextualized with reference to their metaphysical and ontological significance. The types discussed are normative-rational dreams, mythic-imaginal dreams, psychic-intuitive dreams, and supernal-transpersonal dreams. The various types are illustrated with examples from the author’s extensive dream journal in order to highlight the subtle distinctions between the dream types, and how they might intersect or overlap. The dream morphology is placed within a larger context of metatheory based on the ontological significance of agency and its relationship, through dreaming, to a sentient cosmology. This cosmology is based on a creative, process-based metaphysics, in which dreams function to sustain and promote human development. Dreaming is presented as a visionary capacity leading to new enactive and embodied ways of life. The article shows how dreams can act as a stimulus for ontological insights and become a basis for paranormal perceptions and an inspirational approach to dream actualization.
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Chatterjee, Arup K. "Sherlock Holmes and the Adventure of Lucid Dreaming: The Place of Oneirogenesis in the Science of Deduction." Preternature: Critical and Historical Studies on the Preternatural 12, no. 1 (March 1, 2023): 55–83. http://dx.doi.org/10.5325/preternature.12.1.0055.
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ABSTRACT This article examines a much-underrated aspect in the Holmesian canon: dreams and the potential for dream-rehearsals by virtue of the brain’s “dream drugstore” faculty. Frequently described as “dreamy-eyed” or the “dreamer” of Baker Street, Holmes possesses powers of visiting scenes of crime “in spirit,” exhibiting powers of oneirogenesis. This unorthodox criminological strategy marks him as a critic of Western rationality, placing him in a genealogy dating back to Thomas De Quincey (who recorded vivid hallucinogenic dreams) and The Moonstone’s character Ezra Jennings (practically the first sleuth in Victorian English literature). In the Holmesian canon, (lucid) dreaming plays a subliminal role, which calls to question what this repressed unorthodoxy in Holmesian investigations implies for the detective’s preeminent science of deduction. Representations and adaptations that do not account for Holmesian oneirogenesis, are incomplete projections of the, ultimately and absolutely, human and oneirically harnessed faculties of the Victorian detective.
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Freeman, Arthur, and Beverly White. "Dreams and the Dream Image: Using Dreams in Cognitive Therapy." Journal of Cognitive Psychotherapy 16, no. 1 (March 2002): 39–53. http://dx.doi.org/10.1891/jcop.16.1.39.63706.
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Dreams have been part of the human experience throughout recorded history and a central focus in psychodynamic therapy. This paper deals with the use of dreams and images in the context of cognitive-behavioral therapy. The therapist trained in cognitive-behavioral therapy is frequently not trained or prepared to work with dreams and may lose valuable opportunities to tap the richness of imagery offered in dreams. The cognitive model sees the dreamer as idiosyncratic and the dream as a dramatization of the patient’s view of self, world, and future, subject to the same cognitive distorations as the waking state. Dreams and the understanding of the dreams of the dream content and themes offer an opportunity for the patient to understand his or her cognitions as played out on the stag of the imagination and to challenge or dispute those depressogenic or anxiogenic thoughts, with a resultant positive affect sift.
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Iosifescu Enescu, Cristina M., and Lorenz Hurni. "Cartographic Tools for Mapping Dreams." Proceedings of the ICA 2 (July 10, 2019): 1–8. http://dx.doi.org/10.5194/ica-proc-2-48-2019.
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<p><strong>Abstract.</strong> Creating maps for their dreams enable dreamers to better attend to them. However, mapping dreams is not an easy task due to the particularities of the dream space. Therefore, there is a need of specific cartographic tools for this purpose. This work illustrates the process of creating a Web platform for mapping dreams, functional requirements are stated, and different possible implementations are discussed. By means of a dream example, a dream map and other related visual elements are created, presented and explained. The theoretical framework is based on the Dream Cartography project and the specific diagrammatic visualization tools were developed in its frame.</p>
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Price, Michael, Zehra Haque, Lydia Garza, and Carmen Westerberg. "0085 Dream Bizarreness Is Related to Specific Aspects of Metacognition That Are Influenced by Personality." SLEEP 47, Supplement_1 (April 20, 2024): A37—A38. http://dx.doi.org/10.1093/sleep/zsae067.0085.
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Abstract Introduction According to the continuity hypothesis, dreams reflect waking life experiences. Metacognition, the awareness of one’s thought processes, is minimal during typical dreaming but is assumed to be greater during lucid dreams, when the dreamer is aware they are dreaming and can sometimes control dream content. Therefore, one hypothesis is that lucid dreams may be more continuous with waking life than non-lucid dreams and thus contain less bizarre content than non-lucid dreams. However, support for this hypothesis is mixed and it may be incomplete, as metacognition typically includes multiple components, including the awareness of thinking and the regulation of processes involved in thinking. Additionally, these various metacognitive aspects may be differentially influenced by personality. Methods To further examine how dream bizarreness relates to metacognition, 416 participants completed a survey including measures of dreaming frequency, sleep quality, multiple aspects of metacognition, and the Big 5 personality traits. Participants also reported their most recent lucid and non-lucid dreams which were scored for bizarreness. Relationships between dream bizarreness, metacognition, and personality were subsequently assessed. Results Seventy-eight participants were able to report both a lucid and non-lucid dream and contributed to analyses. In contrast to the continuity hypothesis, lucid dreams were more bizarre than non-lucid dreams, and regression analyses revealed that non-lucid dream bizarreness positively predicted awareness of dream dissociation, whereas higher lucid dream bizarreness was associated with fewer negative beliefs about uncontrollability and danger. Finally, higher neuroticism and lower conscientiousness were associated with higher negative beliefs about uncontrollability and danger. No relationships between personality and dream dissociation were present. Conclusion The hypothesis that, due to greater metacognitive awareness, lucid dreams are less bizarre than non-lucid dreams, was not supported. Instead, bizarre non-lucid dreams may emerge with increased self-disconnection and bizarre lucid dreams may occur when worry about losing control and associated dangers therein is low. Additionally, due to the observed relationships between personality and metacognition, low neuroticism and high conscientiousness may also increase the bizarreness of lucid dreams. Collectively, these results suggest that dream bizarreness may reflect specific aspects of metacognition rather than a general awareness that one is dreaming. Support (if any)
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Robbins, Paul R., and Roland H. Tanck. "A Comparison of Recurrent Dreams Reported from Childhood and Recent Recurrent Dreams." Imagination, Cognition and Personality 11, no. 3 (March 1992): 259–62. http://dx.doi.org/10.2190/wpdm-99ay-tl2u-jqng.
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Ninety-one undergraduate students were asked to describe recurrent dreams experienced in childhood and recurrent dreams of recent years. A content analysis indicated that the dreams reported from childhood were more likely to be threatening. The dreams from childhood more often included a threatening agent which pursued or menaced the dreamer or other characters in the dream. The threatening agents were most frequently folkloric or fictional characters such as monsters or witches. Such folkloric characters were absent in the sample of recent recurring dreams.
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Schredl, Michael, Lilian Marie Anderson, Lea Katharina Kahlert, and Celine Sophie Kumpf. "Work-Related Dreams: An Online Survey." Clocks & Sleep 2, no. 3 (July 17, 2020): 273–81. http://dx.doi.org/10.3390/clockssleep2030021.
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Professional work is an integral part of modern life. According to the continuity hypothesis of dreaming, which states that dreams reflect waking life, work-related dreams should be quite common. As most dream content analytic studies are carried out in student samples, the topic of work in dreams is understudied. A few small studies indicate that the stress levels associated with the job are especially reflected in work-related dreams. Here, a total of 1695 people (960 women, 735 men) completed an online survey that included questions about the estimated percentage of work-related dreams, the overall emotional tone of work-related dreams, and waking-life experiences related to their current job situation (working or not working). The findings indicate that every fifth dream is related to current or previous work. Individuals who are working dreamed more often about work, with jobs that are experienced as being more stressful being more likely to affect dream content. The emotional tone of work-related dreams was related to stress and the emotions related to work in waking life. Overall, the findings demonstrate that professional life has a profound effect on dreaming in many individuals—even after years. The next steps would be to study the dream content of work-related dreams and relate these contents to specific characteristics about the jobs, e.g., professional field, hierarchical position and autonomy, etc.
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Ivanauskaitė-Šeibutienė, Vita. "Folkloric Language of the Dream: Oneiric Narratives in the Social Communication." Tautosakos darbai 48 (December 10, 2014): 53–70. http://dx.doi.org/10.51554/td.2014.29096.
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In culture research, just like in psychology, there is a tendency of defining dreams as specific language, characterized by its unique structure and meaning. Thus, distinction between absolutely individual language of the dream, which is, according to the cultural scholar Yuri Lotman, unsuited to communication, and the language of the dream narrative, which turns private oneiric experience into a public social performance, directly connected to tradition and social communication, acquires particular relevance.Here, several relevant aspects of the dream narratives as elements of the traditional communication are examined in greater detail. While studying the dream narratives recorded in the course of approximately a decade in various parts of Lithuania, it was noted that narrators belonging to the elder generation quite frequently refer to delivering a message gained in the dream (i. e., when the dreamer believes to have dreamt of something significant) to a person that has been dreamt of or is closely related to the deceased appearing in the dream (in order to warn or inform the person in question of something, or in order to encourage them to take certain action). The article is focused on the ways that such communication of the dream message affects the behavior of the community members and their relationships. Another group of the dream narratives analyzed in the article consists of stories about the deceased applying for help in the dreams. Here, narratives involving the deceased unexpectedly turning up in the dreams of strangers (not the family members or relatives) and asking for something, are considered. Like the whole paradigm of oneiric narratives associated with the requests of the deceased in general, these narratives support the essential notion shaped by tradition and religious practices: namely, that requests from the deceased are never accidental (the deceased only apply for help when it is necessary) and must be granted immediately. It seems that in such atmosphere of full-scale caring about the deceased sighted in dreams, the opposition of one’s own vs. strange is totally abolished.The dream narratives as elements of traditional communication correspond to the general view supported by many researchers maintaining that folklore is a communication phenomenon par excellence, provided it is viewed not just as a jumble of separate pieces, but rather as a continuous flow of tradition, as ways and processes of supporting the communal ties and mutual understanding, of sharing values and living accordingly.
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Richardson, Cassandra, Taylor Vigoureux, and Soomi Lee. "Will I Feel This in my Dreams? Examining Temporal Associations between Daytime and Dream Affect." Innovation in Aging 5, Supplement_1 (December 1, 2021): 909. http://dx.doi.org/10.1093/geroni/igab046.3299.
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Abstract Despite the theory that dreams function to process emotions, few studies have examined how emotional experiences during daytime (“daytime affect”) are associated with the emotional tone of dreams (“dream affect”) that night, and vice versa. This study examined bidirectional associations between dream affect and daytime positive and negative affect. Participants were 84 nurses who completed two weeks of ecological momentary assessments. If participants remembered the previous night’s dreams (nparticipants=68; ndays=391), they reported the dream’s emotional tone upon waking (‘0’=very negative to ‘100’=very positive). Participants also responded to the Positive and Negative Affect Scale three times/day. Multilevel modeling simultaneously tested two temporal directions (daytime affect→dream affect, dream affect→daytime affect) at the within- and between-person levels. After adjusting for socio-demographic and work characteristics, at the within-person level, dream affect was more positive than usual on nights following more positive daytime affect (B=0.25, p=.003). In the other temporal direction, dream affect was not associated with the following day’s positive affect. At the between-person level, nurses who reported more positive dream affect also reported more positive daytime affect (B=0.24, p=.025). No associations emerged with negative affect. Findings suggest that daytime affect is associated with the emotional tone of that night’s dreams, but only in the context of positive affect. Importantly, negative affect was relatively low in this sample, so different patterns may emerge for people more prone to negative affect. Overall, these novel findings support the theory that dreams serve to process emotions, providing insight into the mystery of the function of dreams.
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Webb, Douglas E., and Ray A. Craddick. "Unconscious Cathexis of Dream Symbols as Measured by the Kahn Test of Symbol Arrangement." Perceptual and Motor Skills 77, no. 2 (October 1993): 547–54. http://dx.doi.org/10.2466/pms.1993.77.2.547.
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This study measured unconscious cathexis and conscious association with dream content, using the Kahn Test of Symbol Arrangement (KTSA), with subjects reporting recurring, past-recurring, and nonrecurring dreams. Unconscious cathexis of dream content was noted for recurring dreamers; conscious association with dream content was not. The results suggest that the KTSA is a valuable instrument for the empirical study of unconscious processes and that the contents of recurring dreams are particularly salient in a dreamer's unconscious.
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Alvstad, Erik. "Oneirocritics and Midrash. On reading dreams and the Scripture." Nordisk Judaistik/Scandinavian Jewish Studies 24, no. 1-2 (September 1, 2003): 123–48. http://dx.doi.org/10.30752/nj.69603.
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In the context of ancient theories of dreams and their interpretation, the rabbinic literature offers particularly interesting loci. Even though the view on the nature of dreams is far from unambiguous, the rabbinic tradition of oneirocritics, i.e. the discourse on how dreams are interpreted, stands out as highly original. As has been shown in earlier research, oneirocritics resembles scriptural interpretation, midrash, to which it has lent some of its exegetical rules. This article will primarily investigate the interpreter’s role in the rabbinic practice of dream interpretation, as reflected in a few rabbinic stories from the two Talmuds and from midrashim. It is shown that these narrative examples have some common themes. They all demonstrate the poly-semy of the dream-text, and how the person who puts an interpretation on it constructs the dream’s significance. Most of the stories also emphasize that the outcome of the dream is postponed until triggered by its interpretation. Thus the dreams are, in a sense, pictured as prophetic – but it is rather the interpreter that constitutes the prophetic instance, not the dream itself. This analysis is followed by a concluding discussion on the analogical relation between the Scripture and the dream-text, and the interpretative practices of midrash and oneirocritics.
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Kuznetsova, Yulia Viktorovna. "BASIC PRINCIPLES OF WORKING WITH DREAMS IN GESTALT THERAPY." Chronos 7, no. 4(66) (June 13, 2022): 88–89. http://dx.doi.org/10.52013/2658-7556-66-4-25.
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The article discusses the main principles of working with dreams of the founder of gestalt therapy F.S. Perls, which consist in achieving the integrity of a person’s personality by «acting out» a dream by a dreamer. The stages of working with dreams in the Perls technique are highlighted and characterized.
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Zanasi, Marco, Martina Pecorella, Carlo Chiaramonte, Cinzia Niolu, and Alberto Siracusano. "Dreams by Persons with Mood Disorders." Psychological Reports 103, no. 2 (October 2008): 381–94. http://dx.doi.org/10.2466/pr0.103.2.381-394.
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This work evaluated the structure of dreams in depressed patients. The verbal reports of dreams of 100 depressed patients were compared with 251 dreams of a control group. In accordance with the Jungian thought, which view's dreams as texts, dream reports were assessed using textual analysis processing techniques. Significant differences were found in parameter values, as well as in the role of the dreamer as an external observer. Considering the length of the dreams' texts, depressed patients used fewer words than the control group. With regard to sensory field, there were fewer lemmas referring to sight for depressed patients than for healthy participants. This work seems to confirm the value of textual analysis in the study of oneiric material
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Picard-Deland, C., M. Pastor, E. Solomonova, T. Paquette, and T. Nielsen. "0088 Gravity Dreams Following a Virtual Reality Flight Simulation." Sleep 43, Supplement_1 (April 2020): A35—A36. http://dx.doi.org/10.1093/sleep/zsaa056.086.
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Abstract Introduction Flying is a prevalent but infrequent experience in dreams. Despite a broad interest in such unique dream experiences, there is still no experimental procedure for reliably inducing them. Our study aimed 1) to induce flying dreams in the laboratory using virtual reality (VR), 2) to examine phenomenological correlates of flying dreams, such as lucidity and emotions and 3) to investigate the dynamics of dreamed gravity imagery in relation to participant state and trait factors. Methods A total of 137 healthy participants (24.01±4.03 y.o.; 85 F; 52 M) took part in a custom-built immersive VR task in which they learn how to ‘fly’ as precisely and quickly as possible, engaging vestibular, motor and visuo-spatial systems. Dreams were collected a) from home dream journals for 5 days before and 10 days after the laboratory VR task and b) after a 90-min morning nap in laboratory. Dream reports were scored by 2 independent judges for flying and other gravity-related imagery. Linear mixed models statistics were used to compare dreams from this cohort with a separate control cohort (N=52) that followed a similar protocol in the same lab but did not undertake a virtual flying task. Results The VR task successfully increased the likelihood of experiencing flying in dreams from both the laboratory nap (7.1%) and the following night (10.6%) compared to baseline (1.3%) and the control cohort on those days (Lab: 2.4%; following night: 0%). In contrast, the occurrence of other gravity imagery showed no differences. Flying dreams were altered qualitatively, exhibiting higher levels of lucid-control and emotional intensity after VR exposure. Moreover, various factors such as sex, prior dream experiences and sensory immersion in VR differentially modulated flying dream induction. Conclusion Our findings provide both quantitative and qualitative insights into flying dreams that may facilitate understanding of these typical dream experiences and future developments in dream flight-induction technologies. Support Natural Sciences and Engineering Research Council of Canada
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Matlock, James G. "Apparent Past-Life Memories in a Recurring Dream of the 1934 Los Angeles New Year’s Flood." Journal of Anomalous Experience and Cognition 2, no. 2 (October 18, 2022): 389–422. http://dx.doi.org/10.31156/jaex.23577.
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As with memories of the present life, memories of apparent previous lives may appear in dreams, sometimes in nightmarish dreams. This paper presents the case study of a dream of a traumatic event (a death) that transpired 36 years before the birth of the dreamer. The dream recurred several times a month from age 4 until the dreamer was in his 20s. The dream invariably caused waking in distress and in a cold sweat and was recalled after waking. These are characteristics of posttraumatic nightmares, although the trauma here would seem to derive from a former life, not the dreamer’s present life. The dreamer continues to recall the event in his 50s and is still severely affected by it. Recurring nightmares are common in past-life memory reports, but this case is unusual in that the dream was detailed enough to permit verification of its main elements as well as the identification of the dream protagonist. The event in question was obscure enough, yet the dreamer’s recollection precise enough, that it is unlikely that the dreamer or his family could have learned about it before his dreams began. I consider the possibility that the dreamer acquired the information through anomalous cognition but reject it partly for lack of evidence that emotions of this order can be acquired via psi. Although no single case can provide convincing evidence for reincarnation, this case adds to the growing body of research that makes the possibility worthy of serious consideration.
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Valjevac, Mensur. "THE METHODOLOGY OF DREAM INTERPRETATION (TE'VILU-LEHADIS) IN THE LIGHT OF ISLAMIC TRADITION." Zbornik radova Islamskog pedagoškog fakulteta u Zenici (Online), no. 6 (December 15, 2008): 137–69. http://dx.doi.org/10.51728/issn.2637-1480.2008.137.
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Being a Qur’anic-Hadith category the interpretations of dreams is also a part of Islamic belief and practice. Dreams are not connected to people but to their meaning and as such they must not be a reason for repulsing people. Generally speaking, all dreams should be positively interpreted. Making up and magnifying dreams is a great sin. Bad dreams should not be narrated nor paid any attention to. Nice dreams are a gift that should be a cause for our gratitude and modesty instead of being arrogant and slightingly to other people. The only certain dream is a dream about the Prophet. Key words: dream meaning, positive interpretation, making up dreams, bad dreams, nice dreams, dream about the Prophet.
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Zadra, Antonio L., Tore A. Nielsen, Anne Germain, Gilles Lavigne, and DC Donderi. "The Nature and Prevalence of Pain in Dreams." Pain Research and Management 3, no. 3 (1998): 155–61. http://dx.doi.org/10.1155/1998/946171.
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BACKGROUND: Little is known about the frequency and nature of pain in dreams. Several authors have suggested that pain may be beyond the representational capability of dreaming.OBJECTIVE: To obtain more detailed information on the nature and prevalence of pain in a larger sample of everyday dreams collected through home logs. To examine the context within which dreamed pain occurs and to assess participants' retrospective recall of past experiences of pain in dreams.METHOD: One hundred and eighty-five participants completed a battery of questionnaires and recorded their dreams for two consecutive weeks.RESULTS: Retrospective responses to the questionnaire indicate that close to 50% of individuals report having experienced pain in their dreams at least once. A total of 3045 dreams were reported in the home dream logs. Eighteen of these dreams contained unambiguous references to the subject experiencing pain.DISCUSSION: Pain sensations in dreams are reported as being realistic, localized to a specific area of the body, typically resulting from violent encounters with other characters and often accompanied by intense affect. A model is proposed to explain how sensory experiences such as pain can be produced in the dream state.CONCLUSION: Cognitive systems that contribute to the representation of pain imagery are sometimes functional during dreaming.
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Putri, Fara Hajar Puspita, and Tantri Yanuar Rahmat Syah. "The Role of Dreams of Ads and Exposure to Ads on Purchase Intention with The Moderation Effect of Price." Jurnal Manajemen Teori dan Terapan| Journal of Theory and Applied Management 14, no. 3 (December 12, 2021): 280. http://dx.doi.org/10.20473/jmtt.v14i3.30244.
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This study examines dream of ads and exposure to ads on purchase intention, moderated by Price, and Dreams of Ads as mediating variables. This study aims to explore the relationship between these variables to provide additional information in marketing science and to provide information in the field of marketing in creating managerial strategies for companies. The respondents of this research are individuals who have dreamed of their dream products in Indonesia. The analysis test of this research used the method of the Structural Equation Model (SEM). The total sample in this study was 180 respondents. This study shows a positive influence between Exposure to Ads on Dreams of Ads, Dream of Ads on Purchase Intentions, Exposure to Ads on Purchase Intentions, and the moderating role of Price. However, the mediating part of Dreams of Ads between Exposure to Ads and Purchase Intention does not have a significant relationship. The implication of this research is to provide managerial advice to companies in making advertisements that follow the dreams of the company's target market.
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Zadra, Antonio L., Shannon A. O'Brien, and D. C. Donderi. "Dream Content, Dream Recurrence and Well-Being: A Replication with a Younger Sample." Imagination, Cognition and Personality 17, no. 4 (June 1998): 293–311. http://dx.doi.org/10.2190/llxl-d4db-9cp5-brgt.
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A multivariate comparison was made among fifty-two recurrent, past-recurrent, and nonrecurrent dreamers aged eighteen to twenty-one. The participants completed measures of well-being and collected a fourteen-day sample of their own remembered dreams. Multivariate analysis showed that recurrent dreamers scored low on psychological well-being and reported more negative dream content. As was true in an earlier study, a single psychometric dimension, which we call psychological well-being, discriminated between the recurrent dream group and the other two groups over the entire set of well-being and dream content variables. As was true in two previous studies, dream archetypality was negatively correlated with a measure of neuroticism. We conclude that in both late teenagers and older adults, recurrent dreams occur in times of stress, are accompanied by negative dream content, and are associated with a deficit in psychological well-being.
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Picard-Deland, Claudia, Tore Nielsen, and Michelle Carr. "Dreaming of the sleep lab." PLOS ONE 16, no. 10 (October 6, 2021): e0257738. http://dx.doi.org/10.1371/journal.pone.0257738.
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The phenomenon of dreaming about the laboratory when participating in a sleep study is common. The content of such dreams draws upon episodic memory fragments of the participant’s lab experience, generally, experimenters, electrodes, the lab setting, and experimental tasks. However, as common as such dreams are, they have rarely been given a thorough quantitative or qualitative treatment. Here we assessed 528 dreams (N = 343 participants) collected in a Montreal sleep lab to 1) evaluate state and trait factors related to such dreams, and 2) investigate the phenomenology of lab incorporations using a new scoring system. Lab incorporations occurred in over a third (35.8%) of all dreams and were especially likely to occur in REM sleep (44.2%) or from morning naps (48.4%). They tended to be related to higher depression scores, but not to sex, nightmare-proneness or anxiety. Common themes associated with lab incorporation were: Meta-dreaming, including lucid dreams and false awakenings (40.7%), Sensory incorporations (27%), Wayfinding to, from or within the lab (24.3%), Sleep as performance (19.6%), Friends/Family in the lab (15.9%) and Being an object of observation (12.2%). Finally, 31.7% of the lab incorporation dreams included relative projections into a near future (e.g., the experiment having been completed), but very few projections into the past (2.6%). Results clarify sleep stage and sleep timing factors associated with dreamed lab incorporations. Phenomenological findings further reveal both the typical and unique ways in which lab memory elements are incorporated de novo into dreaming. Identified themes point to frequent social and skillful dream scenarios that entail monitoring of one’s current state (in the lab) and projection of the self into dream environments elaborated around local space and time. The findings have implications for understanding fundamental dream formation mechanisms but also for appreciating both the advantages and methodological pitfalls of conducting laboratory-based dream collection.
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van der Heijden, Anna C., Jade Thevis, Jill Verhaegen, and Lucia M. Talamini. "Sensational Dreams: The Prevalence of Sensory Experiences in Dreaming." Brain Sciences 14, no. 6 (May 24, 2024): 533. http://dx.doi.org/10.3390/brainsci14060533.
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Dreaming, a widely researched aspect of sleep, often mirrors waking-life experiences. Despite the prevalence of sensory perception during wakefulness, sensory experiences in dreams remain relatively unexplored. Free recall dream reports, where individuals describe their dreams freely, may not fully capture sensory dream experiences. In this study, we developed a dream diary with direct questions about sensory dream experiences. Participants reported sensory experiences in their dreams upon awakening, over multiple days, in a home-based setting (n = 3476 diaries). Our findings show that vision was the most common sensory dream experience, followed by audition and touch. Olfaction and gustation were reported at equally low rates. Multisensory dreams were far more prevalent than unisensory dreams. Additionally, the prevalence of sensory dream experiences varied across emotionally positive and negative dreams. A positive relationship was found between on the one hand sensory richness and, on the other emotional intensity of dreams and clarity of dream recall, for both positive and negative dreams. These results underscore the variety of dream experiences and suggest a link between sensory richness, emotional content and dream recall clarity. Systematic registration of sensory dream experiences offers valuable insights into dream manifestation, aiding the understanding of sleep-related memory consolidation and other aspects of sleep-related information processing.
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P., Kelly, Macêdo T., Felipe T., Maia M., Suely A., Herminia G., Jatahy M., et al. "Lucid dreaming increased during the COVID-19 pandemic: An online survey." PLOS ONE 17, no. 9 (September 14, 2022): e0273281. http://dx.doi.org/10.1371/journal.pone.0273281.
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The COVID-19 pandemic changed people’s lives all over the world. While anxiety and stress decreased sleep quality for most people, an increase in total sleep time was also observed in certain cohorts. Dream recall frequency also increased, especially for nightmares. However, to date, there are no consistent reports focusing on pandemic-related changes in lucid dreaming, a state during which dreamers become conscious of being in a dream as it unfolds. Here we investigated lucid dreaming recall frequency and other sleep variables in 1,857 Brazilian subjects, using an online questionnaire. Firstly, we found that most participants (64.78%) maintained their lucid dream recall frequency during the pandemic, but a considerable fraction (22.62%) informed that lucid dreams became more frequent, whereas a smaller subset (12.60%) reported a decrease in these events during the pandemic. Secondly, the number of participants reporting lucid dreams at least once per week increased during the pandemic. Using a mixed logistic regression model, we confirmed that the pandemic significantly enhanced the recall frequency of lucid dreams (p = 0.002). Such increase in lucid dreaming during the pandemic was significantly associated with an enhancement in both dream and nightmare recall frequencies, as well as with sleep quality and symptoms of REM sleep behavior disorder. Pandemic-related increases in stress, anxiety, sleep fragmentation, and sleep extension, which enhance REM sleep awakening, may be associated with the increase in the occurrence of lucid dreams, dreams in general, and nightmares.
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Balter, Leon. "Spatial Translation and Regression in Dreams: The Nicholas Young Phenomenon." Journal of the American Psychoanalytic Association 66, no. 4 (August 2018): 619–45. http://dx.doi.org/10.1177/0003065118797137.
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The Nicholas Young phenomenon involves an immediate shift in dreams to more regressive mental functioning whenever, in the manifest ideational content, the dreamer or protagonist crosses a topographical boundary or threshold (spatial translation). This phenomenon thus furthers the regression typical in dreams. Eight examples of the Young phenomenon are presented. An attempt to explain this highly specialized phenomenon addresses dreams in series, or dream sections in series, and refers to Scherner’s Law, which covers their sequential trend toward regression. Referring to the mind’s self-observing capacity, Silberer’s “symbolism of the threshold” is invoked to explain the spatial translation of the Young phenomenon.
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Richardson, Cassandra, Taylor Vigoureux, and Soomi Lee. "Emotional Tone of Dreams and Daily Affect." Innovation in Aging 4, Supplement_1 (December 1, 2020): 427. http://dx.doi.org/10.1093/geroni/igaa057.1379.
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Abstract One theoretical function of dreams is emotion processing. However, few studies have examined how daily emotions in waking life (i.e., daytime affect) affect the emotional tone of dreams (i.e., dream affect) that night, and vice versa. This study examined daily bidirectional associations between dream affect and daytime positive and negative affect. Participants were 61 nurses who completed 2-weeks of ecological momentary assessments. If participants remembered the previous night’s dreams (nparticipants=50; ndays=268), they reported the dream’s emotional tone upon waking (‘0’=very negative to ‘100’=very positive). Participants also responded to a short-version of the Positive and Negative Affect Scale three times/day. Multilevel modeling was used to evaluate two temporal directions (dream affect→ daytime affect or daytime affect→ dream affect) at the within- and between-person levels. After adjusting for sociodemographic covariates, at the within-person level, daily positive affect was higher and daily negative affect was lower than usual on days following more positive dream affect (B=0.19, p<.05; B=-0.26, p<.05, respectively). When we added the other temporal direction, today’s positive or negative affect was not associated with dream affect that night. At the between-person level, nurses who reported more positive dream affect also reported more positive daytime affect (B=0.52, p<.01), but not less negative daytime affect (B=-0.34, p>.10). Findings suggest that dream affect is predictive of daily affect, but not the other way around. Future studies could further examine if emotions closer to sleep are more strongly associated with dream affect to motivate more precisely-timed affect interventions.
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Schredl, Michael, Christian Bailer, Muriel Sophie Weigel, and Melina Sandra Welt. "Dreaming about Dogs: An Online Survey." Animals 10, no. 10 (October 19, 2020): 1915. http://dx.doi.org/10.3390/ani10101915.
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Dogs have been close human companions for millennia and one would expect—according to the continuity hypothesis of dreaming—that dogs are also quite common in dreams. Previous studies showed that the percentages of dreams that include dogs range from about 1.5% to 5%, but studies relating waking-life experiences with dogs with dreams about dogs have not been carried out. In total, 1695 persons (960 women, 735 men) completed an online survey that included questions about dreams and waking-life experiences that included dogs. The findings indicate that dogs show up, on average, in about 5% of remembered dreams, but this percentage is much higher in the dreams of dog owners and persons with close contacts with dogs. Moreover, the active time spent with a dog and the proximity during sleep is also related to a higher percentage of dreams that include dogs. Although dreams including dogs are on average more positively toned than dreams in general, about 11% of the dog dreams included threatening dogs. Persons who had negative experiences with dogs in their waking lives reported more threatening dog dreams. The results support the continuity hypothesis and it would be very interesting to conduct content analytic studies with dream samples obtained from dog owners to learn more about the variety of interactions between dreamers and dogs.
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Redfield, James. "Dreams From Homer to Plato." Archiv für Religionsgeschichte 15, no. 1 (March 2014): 5–16. http://dx.doi.org/10.1515/arege-2013-0002.
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Abstract In archaic and classical literature dreams often appear as independent entities that enter human consciousness as messengers or omens. In Homer a god can come in a dream-always in disguise-or can send a dream. Dreams are insubstantial, like the psychai; a psyche like a god may come in a dream. If a dream bears a message (which may be a lie) it declares itself a messenger; ominous dreams simply arrive and require interpretation-which may be erroneous. Insubstantial and deceptive, dreams occupy a territory between reality and unreality. The resultant ambiguities are explored at length in Odyssey 19, where a truthful, self-interpreting dream is told and rejected by the teller, who nevertheless proceeds to act as if she believed it. Later literature shows us specific rituals for dealing with dreams, and tells of their origin as children of Night or Chthôn. Sometimes exogenic dreams are contrasted with endogenic dreams, which may arise from organic states. Finally in Plato’s Republic we have an account of certain dreams as irruptions into consciousness of hidden aspects of the psyche.
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Leyden, Erin. "Dream new dreams." Journal of Pediatric Epilepsy 02, no. 03 (July 18, 2015): 209–14. http://dx.doi.org/10.3233/pep-13061.
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Đorđević Belić, Smiljana. "Communication with the Deceased in Dreams: Overcoming the Boundary between This World and the Otherworld or Its Conceptualization Strategy?" Religions 15, no. 7 (July 9, 2024): 828. http://dx.doi.org/10.3390/rel15070828.
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Starting from the concept of death in contemporary Serbian culture (in the context of thanatological and anthropological studies), the author focuses on the analysis of communication with the deceased in dreams, which is still perceived as an important form of contact with the otherworldly. The analysis of material collected during field research at various locations in Serbia and in Serbian communities in Romania (from 2017 to 2024), supplemented by dream narratives from the internet, has shown that based on the main messages conveyed by the deceased to the living, dreams can be divided into: (1) dreams about “the unappeased deceased” (who lack something in the otherworld, usually due to an omission by the living related to funerary rituals); (2) dreams in which the deceased show the otherworld and provide verbal assessments of it; (3) dreams in which the deceased inform of their departure or final passing into the world of the dead; (4) dreams in which the deceased demonstrate their presence in the world of the living, i.e., providing information pertaining to the sphere of the dreamer’s social reality; (5) dreams in which the deceased convey their messages, advice or warnings to the living; and (6) dreams interpreted as the deceased person’s call to the dreamer to join them in the otherworld. Basic element analysis of the spatial world image, projected via the dream, highlights the importance of the locus perceived as a border space. Dreams about the deceased seem to be ambivalent in this respect, given that, on the one hand, they are perceived as an important means of communication between this world and the otherworld, and on the other hand, through the ideas on which they are founded and that they further transmit, they are also part of the narrative strategies of the boundary between this concept of two worlds.
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Schredl, Michael. "Bad dreams, bedtime anxiety, and trait anxiety in school-aged children." Somnologie 24, no. 4 (September 25, 2020): 267–73. http://dx.doi.org/10.1007/s11818-020-00268-3.
Full textAbstract:
Abstract Background and objectives Occasional nightmares (distressing dreams that awaking the sleeper) and bad dreams (distressing dreams that do not awaking the sleeper) are very common in children and adolescents. About 5% of children experience frequent nightmares (once a week or more often) and the question arises as to what factors contribute to significant nightmare distress which is basic for diagnosing a nightmare disorder. Materials and methods A sample of 624 school-aged children (10–16 years; mean age 12.45 ± 1.33 years) completed a dream questionnaire and an anxiety inventory. Results About 11% of the participants reported frequent bad dreams; 3.5% reported frequent bedtime anxieties due to bad dreams. Similar to the findings in adults, distress due to bad dreams was not only related to bad dream frequency but also to trait anxiety—controlling for the direct effect of trait anxiety on bad dream frequency, i.e., bad dream frequency and trait anxiety contributed independently to bedtime anxiety due to bad dreams. In the exploratory part, the cultural background of the children’s parents showed only minor effects on bad dreams. Conclusion Similar to nightmare studies in adults, bad dream frequency and trait anxiety contributed independently to bad dream distress. Based on the current diagnostic criteria of the nightmare disorder, it would be interesting to have the opportunity to treat children with significant distress due to nightmares or bad dreams and study the long-term benefit—given that many adult nightmare sufferers reported that their nightmares started in childhood.
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Schredl, Michael. "Sharing Dreams: Sex and other Sociodemographic Variables." Perceptual and Motor Skills 109, no. 1 (August 2009): 235–38. http://dx.doi.org/10.2466/pms.109.1.235-238.
Full textAbstract:
Dream sharing is a common experience for most people. Factors which might be related to dream sharing in a representative German sample were investigated in the present study. As expected, the frequency of positively toned and neutral dreams and the frequency of negatively toned dreams were related to dream sharing. In addition, an effect of sex was found: women shared their dreams more often than men. Dream sharing differing by social class and education might point to class-specific attitudes toward dreams which have not yet been studied in detail.
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Pelling, Christopher. "Tragical Dreamer: Some Dreams in the Roman Historians." Greece and Rome 44, no. 2 (October 1997): 197–213. http://dx.doi.org/10.1093/gr/44.2.197.
Full textAbstract:
There are many ways of classifying dreams. This paper is concerned with only one, perhapsthe most fundamental: one which also – we are told – captures the most important difference between modern and ancient dream-interpretation. Ancient audiences were primed to expect dreams to be prophetic, to come from outside and give knowledge, however ambiguously, of the future, or at least of the otherwise unknowable present. This sort of dream is hard to distinguish from the ‘night-time vision’, and indeed it is sometimes hard with dreams in ancient literature to tell whether the recipient is asleep or not. For moderns, especially but not only Freudians, dreams come from within, and are interesting for what they tell us about the current psychology of the dreamer: for Freudians, the aspects of the repressed unconscious which fight to the surface; for most or all of us, the way in which dreams re-sort our daytime preoccupations, hopes, and fears. This distinction between ancient and modern was set out and elaborated a few years ago by Simon Price; it was also drawn by Freud himself. At the risk of oversimplification, we could say the first approach assimilates dreams to divination, the second to fantasy - with all the illumination that, as we increasingly realize, fantasy affords into the everyday world, as it juggles the normal patterns of waking reality at the same time as challenging them by their difference.
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Schwitzgebel, Eric. "Do People Still Report Dreaming in Black and White? An Attempt to Replicate a Questionnaire from 1942." Perceptual and Motor Skills 96, no. 1 (February 2003): 25–29. http://dx.doi.org/10.2466/pms.2003.96.1.25.
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In the 1940s and 1950s many people in the United States appear to have thought they dreamed in black and white. For example, Middleton (1942) found that 70.7% of 277 college sophomores reported “rarely” or “never” seeing colors in their dreams. The present study replicated Middleton's questionnaire and found that a sample of 124 students in 2001 reported a significantly greater rate of colored dreaming than the earlier sample, with only 17.7% saying that they “rarely” or “never” see colors in their dreams. Assuming that dreams themselves have not changed over this time period, it appears that one or the other (or both) groups of respondents must be profoundly mistaken about a basic feature of their dream experiences.