Many
of us can identify at least one book that had a significant impact on our later
lives. For me, one of those special
books was Ann Faraday’s The Dream Game,
originally published in 1974. A high school
English teacher leant me her book, and after devouring it I must have read a dozen
more about the topic. Trained in the Freudian,
Jungian and Gestalt traditions of psychology, Faraday explored the systematic
analysis of dream content, and tried to find ways to make her research findings
relevant to the rest of us. She was an
important leader in the Human Potential Movement, and her work is still
influential. The Dream Game is a classic of its kind.
(My
high school English teacher was also awesome.)
Other
books followed, among them Celia Greene’s Lucid
Dreams (1968) and Stephen LaBerge’s Lucid
Dreaming: the Power of Being Aware and
Awake in Your Dreams (1985). Books like these provided practical
guidance for a personal study of dreams, techniques to increase
conscious awareness of the dream state, and suggestions for making use of dream
material in waking life. Books about
dream science and psychology also provided me a framework for better
appreciating the work of H.P. Lovecraft, among other horror writers.
It is
generally well known that Lovecraft made systematic and effective use of the
dream material he collected. Dreams and
dream imagery are pervasive in his fiction; the word ‘dream’
or related terminology occur in numerous titles of his works. Some of his later poetry, (for example, in the
collection known as Fungi From Yuggoth),
and several short stories are essentially entries from a dream diary barely
transmuted into poetic or narrative form.
Has anyone ever subjected Lovecraft's more hallucinatory work to Freudian or
Jungian analysis? The result would be
interesting, especially given what we know of his personal struggles from
several competent biographers.
Lovecraft
himself offers a dream psychology of sorts in the opening paragraphs of his
short story Beyond the Wall of Sleep,
(1919). The first paragraph of the story
provides a summary of his perspective on the significance of dreams. He writes:
“Whilst the greater number of our nocturnal visions are perhaps no more
than faint and fantastic reflections of our waking experiences…there are still
a certain remainder whose immundane and ethereal character permits of no
ordinary interpretation…” (This fascinating
story is discussed in an earlier post—“Clinical Lovecraft”, June 2013.)
Yesterday
in The New York Times there was an
interesting article by Kelly Bulkeley, a researcher and former president of the
International Association for the Study of Dreams, (“Data-Mining Our Dreams”,
Sunday, 10/20/13). Some fools still believe
that “dreams are just random signals sent from primitive regions of the brain.” But anyone who has spent even just a week
recording and thinking about their night time adventures knows that this is
preposterous.
Bulkeley
reminds us that almost every culture throughout thousands of years of history
has developed a system of dream interpretation.
To give just one familiar example, dreams are very frequent in both the
Old and New Testaments of the Bible, where they serve as a source of prophecy,
communication with God, and guidance during threatening times. (Just as ‘there are no atheists in foxholes’,
it seems safe to say ‘there are no atheists in dreamland”—the dreaming experience
is a vivid reminder that there are matters beyond our comprehension lying just on the
edge of our conscious minds.)
In the
article, Bulkeley goes on to describe early work by Mary Whiton Calkins, who in
1893 collected and analyzed over 300 dreams, sorting them into categories based
on content. She found that dreams
typically contain realistic settings with familiar characters, are primarily
visual in terms of imagery, and are often negative in tone. Subsequent research has uncovered additional interesting
patterns: artists are more likely to
have nightmares than non-artists, children have more animals in their dreams
than adults, and younger people are most likely to have ‘lucid dreams’—the experience
of being awake inside a dream.
What
Bulkeley and his colleagues want to do is to use digital technology and
computer algorithms for much more powerful analysis of a larger sample of dream
material. They have been developing the Sleep
and Dream Database (SDDb), a kind of digital archive containing several thousand
dream reports. A special search engine allows various ways to derive patterns from
the material for empirical research into the meaning of dreams.
“This
information can be explored and analyzed in many different ways, enabling users
to identify large scale patterns as well as instances of unusual or anomalous
content.” Bulkeley feels that meaningful
aspects of dreaming are quantifiable using digital procedures. Technology applied to “big data” dream analysis will yield new insights about
people’s lives. (http://sleepanddreamdatabase.org)
But I
wonder: What if instead of entering dream
reports into the SDDb we entered horror
stories? Horror entertainments are also a record of collective dreams
and nightmares. What strange anomalous patterns
would the data show?
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