The Dialogue Of Dreams Essay Research Paper

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The Dialogue Of Dreams Essay, Research Paper Sam Vaknin’s Psychology, Philosophy, Economics and Foreign Affairs Web SitesAre dreams a source of reliable divination? Generations upon generations seem to have thought so. They incubated dreams by travelling afar, by fasting and by engaging in all other manners of self deprivation or intoxication. With the exception of this highly dubious role, dreams do seem to have three important functions: a. To process repressed emotions (wishes, in Freud’s speech) and other mental content which was suppressed and stored in the unconscious. b. To order, classify and, generally, to pigeonhole conscious experiences of the day or days preceding the dreaming (”day residues”). A partial overlap with the former function is inevitable: some

sensory input is immediately relegated to the darker and dimmer kingdoms of the subconscious and unconscious without being consciously processed at all. c. To “stay in touch” with the outside world. External sensory input is interpreted by the dream and represented in its unique language of symbols and disjunction. Research has shown this to be a rare event, independent of the timing of the stimuli: during sleep or immediately prior to it. Still, when it does happen, it seems that even when the interpretation is dead wrong ? the substantial information is preserved. A collapsing bedpost (as in Maury’s famous dream) will become a French guillotine, for instance. The message conserved: there is physical danger to the neck and head. All three functions are part of a much

larger one: The continuous adjustment of the model one has of one’s self and of one’s place in the world ? to the incessant stream of sensory (external) input and of mental (internal) input. This “model modification” is carried out through an intricate, symbol laden, dialogue between the dreamer and himself. It probably also has therapeutic side benefits. It would be an over-simplification to say that the dream carries messages (even if we were to limit it to correspondence with one’s self). The dream does not seem to be in a position of privileged knowledge. The dream functions more like a good friend would: listening, advising, sharing experiences, providing access to remote territories of the mind, putting events in perspective and in proportion and provoking. It,

thus, induces relaxation and acceptance and a better functioning of the “client”. It does so, mostly, by analysing discrepancies and incompatibilities. No wonder that it is mostly associated with bad emotions (anger, hurt, fear). This also happens in the course of successful psychotherapy. Defences are gradually dismantled and a new, more functional, view of the world is established. This is a painful and frightening process. This function of the dream is more in line with Jung’s view of dreams as “compensatory”. The previous three functions are “complementary” and, therefore, Freudian. It would seem that we are all constantly engaged in maintenance, in preserving that which exists and inventing new strategies for coping. We are all in constant psychotherapy,

administered by ourselves, day and night. Dreaming is just the awareness of this on-going process and its symbolic content. We are more susceptible, vulnerable, and open to dialogue while we sleep. The dissonance between how we regard ourselves, and what we really are and between our model of the world and reality ? this dissonance is so enormous that it calls for a (continuous) routine of evaluation, mending and re-invention. Otherwise, the whole edifice might crumble. The delicate balance between we, the dreamers, and the world might be shattered, leaving us defenceless and dysfunctional. To be effective, dreams must come equipped with the key to their interpretation. We all seem to possess an intuitive copy of just such a key, uniquely tailored to our needs, to our data and to