Can Dream Content Analysis Determine the Meaning of a Specific Symbol?
Cross-Cultural Dreaming:
Dream Theory in Malaya
Celebrity Dream:
Reese Witherspoon
Special Articles:
Dream Reveals Wife's Killer
Dream of Organ Donor
Reader's Dream Analysis:
Reader Comments:
From The Editor:
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Dream Reveals Wife's Killer
Dream of Organ Donor
Reader's Dream Analysis:
Reader Comments:
From The Editor:
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Feature Article
According to Robert Van de Castle, not only is dream content analysis useful as a comprehensive system of classifying and scoring the content of reported dreams, but is also illuminating in a number of different ways as well. By pointing out differences and similarities between the dreamers scores and the norms which have been developed by Hall and Van de Castle, it can define an individual's uniqueness with considerable precision. But content analysis can also be used to explore the symbolic or theoretical significance of a specific dream element (or image). An excellent example of this method is a large-scale study that Van de Castle carried out to explore the significance of animals in dreams.
Dream theorists have offered several speculations as to the meanings which might be attributed to animal figures in dreams. Freud proposed that "wild beasts represent passionate impulses of which the dreamer is afraid, whether they are his or those of other people." (No surprise there. Freud believed everything in a dream was some type of suppressed animal drive).
Wilhelm Stekel claimed, "The danger of approaching insanity expresses itself in dreams of … a sudden attack by a wild beast." If, that were the case, I think all children and many adults would be considered insane. Children dream quite often of wild animals threatening them in some way. And women often dream of being attacked or threatened by a wild "beast" more so than men, but men do still have these types of dreams.
Van de Castle began research into this subject with a quantitative analysis of how often animals appeared in adult dreams and which animals were most common. He examined two thousand dreams from female college students and two thousands male students. The number of animal dreams for each sex was on average 7.5 percent. The most common animals were dogs, then horses, followed by cats, birds, snakes, fish and then insects.
For children aged four to sixteen, animal figures were present in just over 39 percent of the dreams of 4 - 5 year olds, and the percentage steadily decreased as the age group increased.
When Van de Castle considered the frequencies for all animals, it was clearly demonstrated that children dream more often of large and threatening wild animals, while college students dream more often of pets and domesticated or small animals. One interesting gender difference that Van de Castle found during this study was the kinds of animals males and females dream of. Girls and women reported significantly more mammals while men and boys reported significantly more non-mammals.
Van de Castle postulated that this difference could be attributed to the fact that since mammals are biologically, behaviourally, and conceptually more similar to humans, people who report more mammals in their dreams should also be inclined to report more human characters. And, as was expected, in their normative tables, Hall and Van de Castle found that women report significantly more human characters than men do. As well, individuals who give mammal responses on the Rorschach Inkblot Test are considered to have greater acceptance of their own emotions. Thus, the normative tables (Hall and Van de Castle's) indicated that women describe their personal emotions in dreams more often than men do. They suggested that this may be the case because women are more preoccupied with, and socially accepting of, humans and humanlike characters, and because they display more emotional self-acceptance.
To investigate what further meanings might be attached to animals in dreams, Van de Castle carried out a "contingency analysis" to determine what other elements are present when animal figures appear in dreams. In other words, he looked at what other dream elements (images) were found when an animal shows up in a dream. Several significant finding emerged from the study. Dreams became progressively shorter as animal figures predominated. Since anxious dreams can cause premature awakenings, it's possible that there was something sufficiently threatening about the animal dream to cause the dreamer to wake up.
There was a marked and progressive increase in the percentage of aggressive dreams as animal figures predominated. Not only were there more aggressive dreams but, within the dreams, the number of aggressive acts associated with each dream character also increased.
Animals behaved the same way toward both sexes. They attacked male characters twenty-three more often than they extended friendliness, and they attacked females twenty-four times more often. The dreamer's response to the animal varied according the sex of the dreamer. Male dreamers attacked the animal twenty-three times for every five times they were friendly; female dreamers, however, attacked animals only seventeen times for every ten times they befriended it. The sex of the dreamer, therefore, had some influence on how the animal was reacted to, but no on how it acted.
Van de Castle suggested that animal imagery may also be related to sexual maturity. He obtained several hundred dreams from female nursing students in Miami, as well as information on their menstrual cycle. The most sexually immature group (those not beginning their cycle until thirteen or later) had the highest percentage of animal dreams. Those beginning their cycle at the "normal" age of twelve had an intermediate animal percentage, while the most sexually mature group had the lowest percentage of animal dreams.
It's been shown (at least according to Van de Castle) that age and sex can be important variables to consider when attempting to understand the significance of animal figures in dreams. But what about the contribution of culture? Van de Castle examined cross-cultural dreams of Australian Aborigines, natives of South Pacific islands, Hopi and Kwakiutl Indians and Peruvians. The only type of animal to appear in the dreams of all these cultures was some form of bird. The other animals particular to each culture: kangaroos to Australians, etc.
After all of these studies, are we any closer to understanding "what animals mean" in dreams? I have to say that we are not. Though the statistics are informative, content analysis cannot tell us what each symbol "means." What can we derive from the content analysis of animals though? Well, we can say that an animal (or at least a wild animal) often represents fear or aggression. What are we afraid of? What is the aggression aimed at? As I stated in the first part of this article, content analysis is a very helpful technique to begin the process of analyzing a dream. But it isn't sufficient as a complete method. I begin with a content analysis and then continue with different methods, which I will discuss over the next few newsletters.
If you would like to read more from Robert Van de Castle, I highly recommend Our Dreaming Mind.
If you would like to experiment or test out the Hall-Van De Castle System, I have provided the complete system for you. Just click here to download the zipped file (free). You'll require Winzip (or other zip program) Adobe Acrobat Reader to read the PDF files, and Microsoft Excel, or another spreadsheet program, to use the analysis program included. However you don't have to use the analysis program. Everything you'll need to use the system by hand is provided.
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Cross Cultural Dreaming
During a scientific expedition traveling through the unexplored equatorial rain forest of the Central Range of the Malay Peninsula in 1935, anthropologists were introduced to an isolated tribe of jungle folk, who employed methods of psychology and inter-personal relations so astonishing that they might have come from another planet. These people, the Senoi, lived in long community houses, skillfully constructed of Bamboo, rattan, and thatch, and held away from the ground on poles. They maintained themselves by practicing dry-land, shifting agriculture, and by hunting and fishing. Their language, partly Indonesian and partly Non-Kamian, relates them to the peoples of Indonesia to the south and west, and to the Highlanders of Indo-China and Burma, as do their physical characteristics.
Study of their political and social organization indicates that the political authority in their communities was originally in the hands of the oldest members of patrilineal clans, somewhat as in the social structure of China and other parts of the world. But the major authority in all their communities was at the time held by their primitive psychologists whom they referred to as halaks. The only honorary title in the society is that of Tohat, which is equivalent to a doctor who is both a healer and an educator, in our terms.
The Senoi claim there has not been a violent crime or an intercommunal conflict for two or three hundred years because of the insight and inventiveness of the Tohats of their various communities. The foothill tribes which surround the Central Mountain Range have such a firm belief in the magical powers of this Highland group that they give the territory a wide berth. From all the anthropologists could learn of their psychological knowledge and understanding of strangers in their territory, the Senoi said they could very easily devise means of scaring them off. They did not practice black magic, but allowed the nomadic hillfolk surrounding them to think that they did if strangers invaded their territory.
This fear of Senoi magic accounts for the fact that they have not, over a long period, had to fight with outsiders. But the absence of violent crime, armed conflict, and mental and physical diseases in their own society can only be explained on the basis of institutions which produce a high state of psychological integration and emotional maturity, along with social skills and attitudes which promote creative, rather than destructive, interpersonal relations. They are, perhaps, the most democratic group reported in anthropological literature.
In the realms of family, economics, and politics, their society operates smoothly on the principle of contract, agreement, and democratic consensus, with no need of police force, jail, psychiatric hospital to reinforce the agreements or to confine those who are not willing or able to reach consensus. Study of their society seems to indicate that they have arrived at this high state of social and physical cooperation and integration through the system of psychology which they discovered, invented, and developed, and that the principles of this system of psychology are understandable in terms of Western scientific thinking.
Being a pre-literate group, the principles of the Senoi's psychology are simple and easy to learn, understand, and even employ. Fifteen years of experimentation with these Senoi principles have convinced researchers that all people, regardless of their actual cultural upbringing and beliefs might profit by studying them.
Senoi psychology falls into two categories. The first deals with dream interpretation the second with dream expression in the agreement trance or cooperative reverie. The cooperative reverie is not participated in until adolescence and serves to initiate the child into the state of adulthood: After adolescence, if he spends a great deal of time in the trance state, a Senoi is considered a specialist in healing or in the use of extrasensory powers.
Dream interpretations, however, is a feature of child education and is the common knowledge of all Senoi adults. The average Senoi layman practices the art of dream interpretation of his family and associates dreams as a regular feature of education and daily social intercourse. Breakfast in the Senoi house is like a dream clinic, with the father and older brothers listening to and analyzing the dreams of all the children. At the end of the family clinic the male population gathers in the council, at which the dreams of the older children and all the men in the community are reported, discussed, and analyzed.
While the Senoi do not, of course, employ a Western system of terminology, their psychology of dream interpretation might be summed up as follows: man creates features or images of the outside world in his own mind as part of the adaptive process. Some of these features are in conflict with him and with each other. Once internalized, these hostile images turn man against himself and against his fellows. In dreams man has the power to see these facts of his psyche, which have been disguised in external forms, associated with his own fearful emotions, and turned against him and the internal images of other people. If the individual does not receive social aid through education and therapy, these hostile images, built up by man's normal receptiveness to the out side world, get tied together and associated with one another in a way which makes him physically, socially, and psychologically abnormal.
Unaided, these dream beings, which man creates to reproduce inside himself the external socio-physical environment, end to remain against him the way the environment was against him, to become disassociated from his major personality and tied up in wasteful psychic, organic, and muscular tensions. With the help of dream interpretations, these psychological replicas of the socio-physical environment can be redirected and reorganized and again become useful to the major personality.
The Senoi believes that any human being, with the aid of his fellows, can outface, master, and actually utilize all beings and forces in the dream universe. His experience leads him to believe that, if you cooperate with your fellows or oppose them with good will in the day time, their images will help you in your dreams, and that every person should be the supreme ruler and master of his own dream or spiritual universe, and can demand and receive the help and cooperation of all the forces there.
A collection of the dreams of younger and older Senoi children, adolescents, and adults, were compared with similar collections made in other societies where they had different social attitudes towards the dream and different methods of dream interpretation. It was found through that the dream process evolved differently in the various societies, and that the evolution of the dream process seemed to be related to the adaptability and individual creative output of the various societies. It may be of interest to here to examine in the methods of Senoi dream interpretation:
The simplest anxiety or terror dream found among the Senoi was the falling dream. When the Senoi child reports a falling dream, the adult answers with enthusiasm, "That is a wonderful dream, one of the best dreams a man can have. Where did you fall to, and what did you discover" He makes the same comment when the child reports a climbing, traveling, flying, or soaring dream. The child at first answers, as he would in Western society, that it did not seem so wonderful, and that he was so frightened that he awoke before he had fallen anywhere.
"That was a mistake," answers the adult-authority. "Everything you do in a dream has a purpose, beyond your understanding while you are asleep. You must relax and enjoy yourself when you fall in a dream. Falling is the quickest way to get in contact with the powers of the spirit world, the powers laid open to you through your dreams. Soon, when you have a falling dream, you will remember what I am saying, and as you do, you will feel that you are traveling to the source of the power which has caused you to fall. "The falling spirits love you. They are attracting you to their land, and you have but to relax and remain asleep in order to come to grips with them. When you meet them, you may be frightened of their terrific power, but go on. When you think you are dying in a dream, you are only receiving the powers of the other world, your own spiritual power which has been turned against you, and which now wishes to become one with you if you will accept it."
The astonishing thing is that over a period of time, with this type of social interaction, praise, or criticism, imperatives, and advice, the dream which starts out with fear of falling changes into the joy of flying. This happens to everyone in the Senoi society. That which was an indwelling fear or anxiety, becomes an indwelling joy or act of will; that which was poor esteem toward the forces which caused the child to fall in his dream, becomes good will towards the denizens of the dream world, because he relaxes in his dream and finds pleasurable adventures, rather than waking up with clammy skin and a crawling scalp.
The Senoi believe and teach that the dreamer - the "I" of the dream - should always advance and attack in the jaws of danger, calling on the dream images of his fellows if necessary, but fighting by himself until they arrive. In bad dreams the Senoi believe real friends will never attack the dreamer or refuse to help. If any dream character who looks like a friend is hostile or uncooperative in a dream, he is only wearing the mask of a friend. If the dreamer attacks and kills the hostile dream character, the spirit or essence of this dream character will always emerge as a servant or ally. Dream characters are bad only as long as one is afraid and retreats from them, and will continue to seem bad and fearful as long as one refuses to come to grips with them.
According to the Senoi, pleasurable dreams, such as of flying or sexual love, should be continued until they arrive at a resolution which, on awakening, leaves one with something of beauty or use to the group. For example, one should arrive somewhere when he flies, meet the beings there, hear their music, see their designs, their dances, and learn their useful knowledge. Sexual dreams should always move through orgasm, and the dreamer should then demand from his dream lover the poem, the song, the dance, the useful knowledge which will express the beauty of his spiritual lover the group. If this is done, no dream man or woman can take the love which belongs to human beings. If the dream character demanding love looks like a brother or sister, with whom love would be abnormal or incestuous in reality, one need have no fear of expressing love in the dream, since these dream beings are not, in fact, brother or sister, but have only chosen these taboo images as a disguise.
Such dream beings are only facets of one's own spiritual or psychic makeup, disguised as brother or sister, and useless until they are reclaimed or possessed through the free expression of love in the dream universe. If the dreamer demands and receives from his love partners a contribution which he can express to the group on awakening, he cannot express or receive too much love in dreams. A rich love life in dreams indicates the favour of the beings of the spiritual or emotional universe. If the dreamer injures the dream images of his fellows or refuses to cooperate with them in dreams, he should go out of his way to express friendship and cooperation on awakening, since hostile dream characters can only use the image of people for whom his good will is running low. If the image of a friend hurts him in a dream, the friend should be advised of the fact, so he can repair his damaged or negative dream image in social intercourse.
Among the Senoi one accumulates good will for people because they encourage on every hand the free exercise and expression of that which is most basically himself, either directly or indirectly, through the acceptance of the dream process. At the same time, the child is told that he must refuse to settle with the denizens of the dream world unless they make some contribution which is socially meaningful and constructive as determined by social consensus on awakening. Thus his dream reorganization is guided in a way which makes his adult aggressive action socially constructive. Among the Senoi where the authority tells the child that every dream force and character is real and important, and in essence permanent, that it can and must be outfaced, subdued, and forced to make a socially meaningful contribution, the wisdom of the body operating in sleep, seems in fact to reorganize the accumulating experience of the child in such a way that the natural tendency of the higher nervous system to perpetuate unpleasant experiences is first neutralized and then reversed.
The data on the dream life of the various Senoi age groups would indicate that dreaming can and does become the deepest type of creative thought. Observing the lives of the Senoi it some anthropologists suggested that modern civilization may be sick because people have sloughed off, or failed to develop, half their power to think. Perhaps the most important half.
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Celebrity Dream
Actress and Oscar winner Reese Witherspoon suffers from a recurring nightmare in which she finds herself drowning after watching her mother rescue several children.
The actress, who admits she has a fear of water, often wakes up in a panic after dreaming she is drowning.
She told Elle Magazine, "I have those dreams where you're drowning and nobody's helping you and people are just standing on the bank watching you drown? (It's) not really funny.
"I remember three occasions where my mother dove into a pool to save a child that was drowning... Watching children by the pool, I have nightmares."
A brief interpretation of this dream might suggest that Reese feels emotionally neglected by her mother, or a mother figure since water often represents the emotions (or spirituality) in dreams. However, drowning can suggest a feeling of being in over your head, or unable to breath or feeling overwhelmed. Because Ms. Witherspoon admits she has a fear of water, this dream may come when she is feeling emotionally insecure or uncertain and is in need of some nurturing and reassurance.
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A Reader's Dream
I chose not to analyze a dream here in this issue because I am including a couple of special articles in celebration of Halloween. However, feel free to continue to submit your dreams for interpretation. I love receiving my readers' dream reports.
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Rod Spraggins says it came to him in a dream that his political opponent was an alleged wife-killer.
More than five years ago, Rod Spraggins made a sensational charge at a candidate forum, publicly accusing a political opponent of murder with nothing to back up the allegation except, it turns out, a vision.
Now police say Spraggins was right.
Barry Waites, Spraggins' opponent in the 2000 race for Lanett City Council, was arrested this week on murder charges in the 1998 slaying of his wife, who was found dead in their split-level home in this sleepy town of 8,000 along the Georgia line.
In 2000, Spraggins, a bail bondsman, stunned a crowd of 100 when he accused Waites of killing his wife and dared the man to sue him for slander if he was wrong.
Waites was not at the forum, never responded publicly to the accusation and never sued.
In an otherwordly turn to the saga Friday, Spraggins disclosed that he never had any evidence to make the accusation and that it was based entirely on Mrs. Waites' appearing to him in a series of dreams.
"She started appearing to me within the first weeks of her death," said Spraggins, adding that the dreams prompted him to enter the City Council race for the sole purpose of making the accusation.
Both he and Waites lost their bids for the City Council amid the controversy, but Spraggins said he got what he wanted in the end.
"I hate it for his family. ... I hate it for Charlotte's family. But I'm glad justice is finally going to be served," he said in a telephone interview.
Waites, 58, was arrested Thursday at a clothing store he runs with his current wife. He was jailed on $150,000 bail. It was not immediately known whether he had hired a lawyer.
Police Chief Ron Docimo would not comment on exactly what led to the arrest, saying only that it was a "culmination of years of following up on leads and tips."
Waites was serving as interim mayor when 49-year-old Charlotte Waites was found strangled and with a blow to the head.
The victim's brother, Gene Brown, said police told him within a week of the slaying that Waites was the prime suspect.
Brown said that the couple had numerous financial problems during their 28-year marriage and that he believes an argument over money resulted in her death.
In 2002, Waites was sentenced to six months in jail after pleading guilty in an ethics case that was uncovered during an investigation of his wife's killing. He admitted taking money from a National Guard armory where he worked.
Brown credited Spraggins with keeping up public pressure on police to solve the murder case.
"Rod had it pegged from the beginning," Brown said. "I had doubts about his methods. But he's got guts."
SOURCE: CNN
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One of the strangest cases in the history of dream research is described in the documentary, The Secret World of Dreams. It describes the amazing story of a woman named Claire Sylvia. She was a professional dancer with several modern dance companies. As the years passed, Claire's health began to deteriorate. Claire Sylvia had to undergo a heart and lung transplant.
Soon after the transplant, she began having strange and incredibly vivid dreams about a young man she didn't recognize. Eventually, Claire realized that the young man in her dreams was the eighteen-year-old organ donor whose heart and lungs resided in her chest. Through her continuing dream contacts with her donor, she learned a lot about him including his name. She then decided to do the research to find out if this "heavenly" information was correct. Her research proved that it was indeed correct. Claire then met the young man's grieving family and shared with them the amazing story of her contact with him from the Other Side through her dreams. The following is the detailed account of her story in her own words:
It was getting more difficult for me to walk upstairs. I was getting out of breath on the dance floor which was unusual for me. Every day I was able to do less and less. I was going downhill very quickly.
Claire was suffering from primary pulmonary hypertension, a deadly disease. Her only hope for survival was a heart and lung transplant.
"My mother was basically dying," says Amara, "She prepared herself for death and she was preparing me for her death. She labored to get up in the morning to go to the bathroom. Her breathing was labored and I was afraid every morning whether she would be alive or not."
Then Claire's bizarre dreams began to unfold.
I started to have a series of dreams. One dream was that I had the transplant and I had to drink four glasses of milk a day. At the time I questioned this, I said:
"I wonder what this means? Where does this four glasses of milk come in at? I don't understand what this means."
And there was no explanation so I just let it go. I lived each day with a thought and a prayer that I would live till the next day and that I would live to see my daughter graduate from high school which was about a year away.
Finally, Claire's prayers were answered.
The phone rang and it was the transplant coordinator. She very calmly said, "We officially got permission to do heart and lung transplants and we have a donor for you today."
I was speechless. All I could say was, "Oh my God. Oh my God!"
Within hours, Claire was rushed into surgery. After a delicate three-hour operation, Claire awoke.
I knew that I would have to take an anti-rejection drug, cyclosporine. They injected a certain amount of this liquid into two little cups of milk. Then at night, I repeated this same process. I realized that these were the four cups of milk a day in my dream.
At first I didn't accept it, I kept saying, "I must have gotten this information from someplace."
I kept checking around and nobody told me. Then I thought, "This is bizarre. I don't know why and I still don't."
When Claire returned home, another sequence of unexplained occurrences began. Her taste in food changed dramatically.
I had a thought one day, "Why am I cutting up green peppers and putting them into my food?"
I used to hate them and I picked them out. Several weeks after the transplant, they told me I could drive by myself. I got in my car and was driving around and I had this yen to find a Kentucky Fried Chicken place to have chicken nuggets. This was something I just normally don't ordinarily do.
Just when Claire thought her life couldn't get any stranger - it did - in another mysterious dream.
I'm in an open field and it's very light. It's daytime and I'm in a playful relationship with a young man whom I see clearly. He is tall, has sandy coloured hair and his name is "Tim L". I come back and say goodbye to him and as we approach each other, we kiss, and as we kiss, I feel as if I inhale him into me. It's like taking this enormous breath. And I know that he will be with me together forever. But it also seemed that this man in my dreams, whom I knew as Tim, must be my donor.
I was very curious to find out who my donor was because of all the things that were happening to me and because of the dreams I was having – and the feeling of living with his presence.
Claire became convinced that her donor was trying to communicate with her. She contacted the hospital but they informed her that donor records were confidential. When all hope seemed lost, her friend, Fred Stern, called to tell her of a message he received in his own dream.
"I had a clear image of a dream," says Fred Stern, "that we had gone to the basement of the public library and had seen in the Portland newspaper a story on either the third or fourth page several days before her operation. A story about the boy who was killed and whom she had gotten her heart from."
Claire and Stern made arrangements to meet at the local library.
I met Fred at the public library and we looked at the papers the week preceding my transplant. Sure enough, the day before my transplant, as was in his dream, the obituary of a young man who was killed in a motorcycle accident. He was 18 years old. His name was Tim L. as it was in my dream. It felt like my heart stopped beating for a moment. I was standing up and I remember getting kind of weak all over. My knees went a little weak. It was a shock.
"It was almost like magic," says Fred Stern, "like some sense of knowing. It is just wonderful to be a part of it – this unfolding."
It turned out that Tim L. had died in a motorcycle accident shortly before Claire's life saving surgery.
I was shocked because now it became more real. Now I had all the information. I had the family's name. I had details. This person really existed.
Wanting to know more about her donor, Claire wrote to Tim's family and made arrangements to meet them.
"I was very excited," says Tim's sister, Lee Ann, "and the whole family was very excited to meet Claire. It was like meeting my brother all over again for the very first time – seeing him alive again. Claire was very warm towards us. She was loving. She was loving like Tim was."
There was so much feeling that it was absolutely exhausting.
It was then that Claire told Tim's family about her dream.
Tim's sister replied, "My first reaction to Claire's dream was one of disbelief. I really didn't believe it until she just started describing things about my brother – like how he was tall and wiry. She described him almost to a T. She was getting the information from her dream. She described how Tim was loving and that he came to her and wanted to be a friend. I just kind of felt that, "Yeah, that's what Tim would do.""
Claire stated, "When I met the family, I was trying to corroborate some of the things that had been happening to me. I asked them if he happened to like green peppers and they said:
"Oh, yes, he used to love green peppers. He'd fry them up with cabasa."
"They told me his favourite food was chicken nuggets and that he had apparently just bought them before he died because they had to pull them out of his motorcycle jacket when they found him. When they told me that I said, "Oh my God!""
Tim's sister Jackie stated, "Why would she have a dream about her donor unless God was trying to tell her in a way who we were and trying to make it easier for her to get to us so she could see that there was good out of everything she went through."
All the images that have come to me since the transplant are, in and of themselves, having to do with this new part of me.
source unknown
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From the Editor
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Dream Well !
Terry
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