Total Pageviews

Monday 14 May 2012

Week 2: (Notes) Consistency between dream and waking states and Dream Motifs


3 points

  • The consistency between the dreaming and waking states
  • Dream motifs and themes




Dreaming permits each and every one of us to be quietly and safely insane every night of our lives - William Dement.

Dreams are excursions into the limbo of things, a semi-deliverance from the human prison Henri Amiel

Our dreams disturb us because they refuse to pander to our fondest notions of ourselves. The closer one looks, the more they seem to insist upon a challenging proposition: you must live truthfully. Right now. And always. Few forces in life present, with an equal sense of inevitability, the bare-knuckle facts of who we are, and the demands of what we might become - Marc Ian Barasch

My week in dreaming


Reading about Tesla on Sunday evening
vizualization powers -some serious wake induced lucid stuff going on too I think

  1. He could hear the sound of a watch ticking three rooms away;
  2. A fly landing on a table in his room caused a dull thud in his ear;
  3. A carriage passing several kilometres distant caused his whole body to shake;
  4. He could not endure the vibration in his chair caused by a train whistle thirty-two kilometres away;
  5. Rubber cushions had to be placed under his bed so that he could rest undisturbed by the vibrations of sounds around him; and
  6. In the dark, like a bat, he could sense an object at a distance of about four metres by a peculiar creepy sensation on the forehead.




The consistency between the dreaming and waking states


If, as philosophers have argued, we can know the world only as a construction of our consciousness, then who is to say that the world constructed during dream consciousness his more distorted than our construction of the so-called real world which his specific to the needs of locomotion, safety, recognition and all other waking activities? Might not one argue that dreams simply offer a different definition of the world, a personal definition that rescues the world from certain limitations of linear and spatial existence?

Poetic context normalizes/ poetic imagery not conceived as bizarred
Saw your head / ‘I met her as a blossom on a stem’
hamlet -ear into a porch/ in a nutshell - Hobson splicing.
Noam Chomsky
not common sense but complex sense

His point - his that dream images are no more bizarre or distorted than poetic images, if you put them in their proper perceptual environment, as we do in a dream where we accept what we dream as being normal, however frightening it may be.


Hypnagogia/ hypnopompic states/ Parahypnogogia/

Hypnagogia - brief transition between wakefulness and sleep we experience each night
Closest to dead
creativity
autosymbolic nature

E.B. Gurstelle*, J.L. de Oliveira - Parahypnogogia - Dream scintillations/

proposing that there exists a previously undescribed state of consciousness that has elements of relaxed wakefulness [3], mind wandering, daydreaming,hypnagogia, spontaneous self-hypnosis [4], everyday trance [5], dissociation, meditation, microsleep
[6], dream scintillations [7,8], waking dreams [9,10], insight flashes and creativity [11].
However, we contend that the phenomenon of DPH is a unique and distinct state that is qualitatively different from each of these aforementioned events.


Jacques Montanegro -waking life shares some properties of dreams.

The degree of thought control—and consequently of mental content coherence—varies in the waking state according to the type and aim of cognition.

Highest degree of control with solving an objective problem and goal-directed tasks. logical thought and full use of our executive functions - working memory, cognitive inhibition, and attention management.

If the problem involves important personal needs or if people make decisions
within a group, irrational elements may influence the process of problem solving.

Other kinds of cognitive activity rely much less on thought control. For example, informal verbal exchanges between friends or family members are elliptical and subjects to abrupt changes of topic.

In fact there is very a correlation between boundaries people have and dream recall frequency(DRF)

  • Whereas Blagrove and Akehurst 2000 For instance, there is no correlation or a very inconsistent correlation between drf and Eisenck’s three personality factors Extraversion, Psychoticism and Neuroticism.  There is no clear correlation with  Repression,measured in a number of ways.  In fact there have been two papers published emphasizing the near ubiquity of  negative results on personality factors related to drf
  • Boundaries ( thinness of boundaries)  is  the single clear exception.  It has been shown repeatedly that  having  thin boundaries  definitely correlates with drf  
  • So if your dream recall his high you are a person with thin boundaries and you are like to experience more consistency through states anyway. So once you go dreamer you go full dreamer.


  A person at the other extreme, a person with thin boundaries in all senses, may experience some synesthesia, will tend to let a lot of sensory material in at once, and may have difficulty focusing on one part of the input.  This person will  be aware of thoughts and feelings together (“I can’t imagine a thought without a feeling”), and will often experience states of being half-awake and half-asleep, or will become deeply immersed in daydreaming or in reverie, so that at times the boundary between real life and fantasy may be unclear.  There will be less sense of clear body boundary and personal space.  This person may be very aware of the past, and have it blend with the present (“I am grown-up, but in a lot of ways I’m still a child”).  Similarly, this person will accept mixtures in sexual identity (“I am a man, but there’s a lot of feminine in me too”).  He or she will not feel solidly a member of one group, but may be an individual taking part at times in many different groups,  or perhaps a “citizen of the world.”  In judgments or opinions about the world, this person will tend to think in terms of shades of grey, rather than black and white (“it all depends, s/he’s good in some ways and bad in others,” “it’s different at different times,” and so on).

The concept of thick versus thin boundaries as a personality measure becomes most clear if we examine the many kinds of boundaries, as in table 1, and consider extreme examples for clarity.  A person who has very thick boundaries in all senses would be someone with a sharp sense of focus, who can easily concentrate on one thing while ignoring others.  This person does not experience synesthesia, keeps thoughts and feelings entirely separate  (“I don’t let my feelings get in the way of my thinking”), and is absolutely clear about when s/he is awake, or asleep or dreaming, experiencing no in between states.  This person has a clear sense of the separation of past, present, and future (“that was then, this is now”),  a  very definite sense of space around him/herself (“this is my space, this is yours”), and  a  clear, delineated sense of sexual identity (“I am a man, you are a woman, vive la difference.”)  The person will have a definite group identity (“this is my group, we do such and such; other groups are totally different) and will tend to see the world in terms of black and white, us versus them, good versus evil.
  A person at the other extreme, a person with thin boundaries in all senses, may experience some synesthesia, will tend to let a lot of sensory material in at once, and may have difficulty focusing on one part of the input.  This person will  be aware of thoughts and feelings together (“I can’t imagine a thought without a feeling”), and will often experience states of being half-awake and half-asleep, or will become deeply immersed in daydreaming or in reverie, so that at times the boundary between real life and fantasy may be unclear.  There will be less sense of clear body boundary and personal space.  This person may be very aware of the past, and have it blend with the present (“I am grown-up, but in a lot of ways I’m still a child”).  Similarly, this person will accept mixtures in sexual identity (“I am a man, but there’s a lot of feminine in me too”).  He or she will not feel solidly a member of one group, but may be an individual taking part at times in many different groups,  or perhaps a “citizen of the world.”  In judgments or opinions about the world, this person will tend to think in terms of shades of grey, rather than black and white (“it all depends, s/he’s good in some ways and bad in others,” “it’s different at different times,” and so on).


Dream motifs and themes

Ernest Hartmann - CI (Central Image) -The central image is what makes ‘Big’ dreams Big: The central image as the emotional heart of the dream.
The idea of thick and thin boundaries.

Limbic system and amygdala activation in sleep. Hobson parts of the brain that are turned off.


Occurrence of certain dream motifs -Yu

remarkable constancy of both prevalence and recurrence of typical dreams across times and cultures suggests that the formation of dream narratives his regularly biased towards a specific group of themes and his operated by highly stable mechanisms and predispositions.

  • virtually all types of delusions and paranoid suspiciousness including grandiose, persucutory, religious, somatic, jealous and erotomanic delusions - prevail in dreams.
  • 10 minor scales to supplement the assessment of the intrinsic predispositions that are thought to modulate dream content. Paranoia, delusion, erotomania, Appetite-Instinct, Sensor motor excitement, sex, fighting symbolism, oral symbolism and classic symbolism.


Hobson on the stuff that is not working while we dream.

Different and complementary view of dreaming to Freudian notions

Bert O States - If the dream seems bizarre it is because in the dream state we are literally watching our thought process as it searches, indexes, combines and correlates information and creates or revises ‘scenes’ that will be useful predictors of future experience.

Dreams and stories as neuronal events that originate just slightly above the point, so to speak, where electrochemistry turns into psychology?


Similarities between soap operas and dreams

As a consequence of their addiction to daily life, both the soap opera and the dream tend to specialize in the tension between the mundane and the explosive.

  • In soaps -  everybody has ‘Pinter’ look
  • look that says, ‘I know you’re lying to me about Edgar and you know that I know but I’ll pretend I don’t in such a way as that you’ll suspect I’m having an affair with Susan.
  • Also mentions - ‘casual triviality that brings down the mountain of deceit: - ‘I thought you said Ellen came back to the apartment after Jazzersize?
  • In your dream, people know: they see through your self-deceits because they are simply yourself perceived as others/ conversations heavily subtextual with emotion  (nonsensical when awake).



Examining dreams along the lines of Vladimir Popp’s study of the morphology of the Russian folktale

  • Dream images -characters, animals, objects (which often behave like characters) - as what Propp calls character functions/  like positions on a basketball team/ Guarding function
  • So a function is neither a character nor an action, but something a the interface of the two.
  • Seeking/ finding/ helping/ hindering
  • allow us to break down a narrative structure in even the most erratic of dreams
Propp -trebling device.

Monday 7 May 2012

Week 1: Dreaming and social life. Discussion.

Dreams Discussion Group




What Dreams are to people?


Dreams are all things to all people. While some people dismiss dreams out of hand it is worth bearing in mind that the structure of the benzene molecule came to someone in a dream, that the Iriqouis people view dreams as being more important than waking life and certain muslims have a special practice of Istikhara whereby they intentionally incubate dreams to help them with life’s major decisions.



In Navajo culture if one tells you their dreams they tell you their path. One author Reichard cites a case where a Navajo transvestite is ‘eager to talk about her own sexual experiences and sorcery, yet was afraid to discuss dreams.’ 




The way I would like to approach dreams today is by talking about their social aspect. This will include a brief discussion of notions of relatedness amongst the Amerindian Hoti tribe. Then contemporary Icelanders.

I would then like to bring us back to the West with some material that more specifically relates to shared unconscious material. Finally, I would like to open the topic up to the group and encourage you to relate your dream experiences.

Dreams and different ideas of relationality

In reading different ethnographic and cultural accounts I have come across a number of  concerning beliefs. One tribe leaves sickly babies to ‘turn into monkeys’. Probably just die of neglect. Following bear mythology in more Eastern-y Shamanism one finds a set of bear incest stories that prohibit women from eating the parts of the bear that they can reach while embracing one aka. the tasty bits of the bear.

This chauvinistic streak can be seen again in another tribal notion that a baby is formed from multiple intercourses and paternity arises as a result of accepting paternity. All that being said the dreaming cultures still offer us a new way to look at our dreams.

The first source that I would like to draw on is: -

Equivalence, personhood and Relationality: processes of relatedness among the Hoti of Venezuelan Guiana -by Robert Storrie

The Hoti are an isolated group of Amerindian hunter-horticulturalists living in Central Venezuelan Guiana. 




They do not have any notion of incest for they do not have genealogical notions of relatedness. Relationality for the Hoti is experiential and rests upon cosmological knowledges that appear to underlie the Hoti’s distinctively egalitarian society. Their notions of relatedness are in fact underpinned by dreaming.

Accessible through dreaming, their notions of humanity that define and generate persons are inclusive of the whole environment.All elements of the environment are not merely alive, but are alive in the same way. They are all animated by and share the same life giving substance. A substance that manifests in the dream or shamanic environment. These are the animating principles or hodï (singular, ho).When the Hoti sleep the Ho is free to leave the body and do what it likes. Visit the dead or whatever.


Another important feature underpinning Hoti relatedness is generosity.The Hoti suggest that through sharing and commensality they can grow to share substance. Generosity is not just an appropriate behaviour between kin, but is also the defining moral characteristic of ‘humanity’ itself. What then could be better than sharing dream experiences?

‘Relating through Dreams: Names,Genes and Shared Substance’

In Adriënne Heijnen’s (unpronoucable surname’s) article in the Anthropology and History journal a link is again drawn between dreaming and relationality this time in Iceland. This is despite the fact that there is a seemingly widespread willingness to donate genetic material to create a health database and the consequent recognition that this has given genetic relatedness a renewed, supreme status allowing little room for cultural and social construction.

Adriënne argues that parallel to the idea that substance is shared between two genetically related persons, there is another way whereby substance is thought to be transmitted in Iceland, without genes being the main criteria. Here, dreaming plays a central role. She talks about the process of name giving by the dead and outlines a number of accounts of dead friends appearing to pregnant women urging them to name their children after them.

She heard many stories where deceased friends, distant relatives, local sailors who had died in accidents, and also hidden beings, who are supposed to live in rocks and hills called huldufólk or álfar, desired to pass their name to an unborn child.





Dreaming of beings and their essences


We learn another lesson from the Hoti and Ojiwbwa dreaming cultures. They treat the essences of objects as being the only stable aspects of objects. Therefore they identify things not on the basis of what objects appear to be but on the basis of the consequences of any interaction with objects.What I am saying here, albeit in an extreme and comical way, is that dreams offer us a chance to look beyond appearances and take a new perspective on people and places.  

While the Hoti and Ojiwba Cultures might go overboard with this I thought it would be fun to take a quick look at what they both do . In the Hoti culture this leads to a rather humorous situation where one has to go through a lengthy checklist of ‘what it could be’.

A jaguar encountered on the forest path might be a human shaman in the form of a jaguar, or an other-than-human person – one of the forest guardians – or it might be ‘just’ a jaguar. The last possibility is actually the least likely, according to the Hoti.





Now for a short digression. I also read that a dream of a hammock in another dreaming culture indicates a jaguar because of the weave of hammocks which was in some way similar to some jaguar feature. I’m a bit embarrassed to admit that throughout all of my reading I confused the jaguar with the panther. Panthers are normally black and jaguars are rarely black. After google image-ing jaguar I now learn it is not black. The hammock stuff makes a lot more sense after realizing that they look like Jaguars. The weave pattern of the hammock matches the pattern of the leopard's spots.



=


At another point in Storrie’s article he quotes the following segment from Black relating to Ojiwbwa material: -

What are the rules for recognizing encountered phenomena and assigning them class membership? If some ghosts have appeared in the form of birds, and some birds appear in the form of people, and some people can appear in the form of bears, and no one has really described the form of windigo.

Dreams and the self

Dreams offer a chance for groups and people to enhance their interactions through sharing otherwise unavailable unconscious material. Within limits. So we are back in the west and now we are treating dreams as containing unconscious material.

The source I would like draw on for this section is:-

August J. Cwik, ‘Associative dreaming: reverie and active imagination’ Journal of Analytical Psychology, 2011, 56, 14–36

Now it’s talking about day dreaming but this applies to dreaming.

August talks about Jung’s ‘fundamental insight’ being that a ‘third thing’ is created in analysis. He talks about Reverie, formulated by Bion and used clinically by Ogden, as offering access to the unconscious nature of this third. Reverie is described in terms of covering a continuum of contents of the mind, ranging from indirect to direct associative forms described as associative dreaming.

In this article our August who fancies himself as a bit of an In Treatment Gabriel Byrne spends some time talking about his ‘daily miracle’. This miracle is:-

to be able to monitor the analytic interaction in such a way as to be able to understand and/or say something to the patient which deeply conveys that we grasp what is happening in the interaction.

Effectively what he talks about is countertransference. Wiki defines this as:-

redirection of a psychotherapist’s feelings toward a client_or, more generally, as a therapist’s emotional entanglement with a client.

The way our Gabriel Byrne looks at this this, in this article, is in terms of being able to mine from his wealth of unconscious associations about his patient, reduce them all to breakthrough tears through sheer force of his imagination and fix all of the problems in their life, in one sitting, through relating a single daydream.

He talks about Ogden and this analytic third. The analytic third being used to refer to:-

[...]a third subject, unconsciously co-created by the analyst and analysand, which seems to take on a life of its own in the interpersonal field between analyst and patient.

I will now use examples from this paper to suggest that dreaming as a method of accessing unconscious material can be very helpful in terms of ‘ego receptivity’. I am sure that this would extend to interactions in a group setting such as the Exchange. August seems so enamoured by the whole process that talks of it as a silver bullet.

In a section headed ‘clinical vignettes’ August wows us with his skills. He refers first to an overweight woman who presents in a hypomanic fashion. A ‘big kid’ who was unwilling to participate in therapy unless it was explained to her. We are told the following of attempts to explain it to her:-

Of course any attempt to do this only confused her more.
She often struck me as a ‘big kid’ as she tumbled into the room.

August however comes to the rescue as he keeps getting the image of Edvard Munch’s figure in the Scream - across a gulf in his mind. He relates this idea of a silent scream to the patient and describes its therapeutic efficacy in modest terms.


This frenetic and chaotic woman immediately slowed down and began to cry. She moved into talking about how distant she felt from her Germanic mother who did not seem to understand her in the least bit throughout childhood.I seemed to be able to dream some aspect of her experience into existence, allowing her a different form of communication and way of being in her body,at least temporarily.



August again uses his magical powers while daydreaming about the Pete Townshend’s, ‘Let my love open the door’ when he his listening to another patient. He describes that encounter in a similarly humble fashion :-

This man who had been escalating in his angry emotional intensity suddenly
stopped, and cried intensely. He had never cried during a session before,
anger seemed the only accessible emotion. It seemed that my comment named
something just below the surface. I think that the song also may have conveyed
an aspect of the transference relationship by expressing the hope that my
acceptance of the relationship, and somehow the fight itself, would make
everything all right.



On yet another occasion August starts daydreaming about the film Pan’s Labyrinth and he decided to relate this to his patient:-

As it turns out, he had seen the movie and remembered
the scene quite well. He found it quite disturbing and it struck him particularly[...]
He began to see how this echoed his own struggles with the reality of his own inner life and emotions. The primacy of his rational cognitive abilities became relativized by some awareness of the depth of the terrifying affect. This man could ‘dream’. What he could not do was trust and allow validity to those dreams. He gradually became more open to his feeling life and allowing feeling values to impact his decisions. He became
more capable of ‘dreaming himself into existence’.