A General Introduction to Psychoanalysis & Dream Psychology (Psychoanalysis for Beginners)
pursue this historical path, but enter upon the opposite one. We wish to discover the meaning of dreams as preparation for the study of the neuroses. This inversion is justified, for the study of dreams is not only the best preparation for that of the neuroses, but the dream itself is also a neurotic symptom, and in fact one which possesses for us the incalculable advantage of occurring in all normals. Indeed, if all human beings were well and would dream, we could gain from their dreams almost all the insight to which the study of the neuroses has led.
Thus it is that the dream becomes the object of psychoanalytic research — again an ordinary, little-considered phenomenon, apparently of no practical value, like the errors with which, indeed, it shares the character of occurring in normals. But otherwise the conditions are rather less favorable for our work. Errors had been neglected only by science, which had paid little attention to them; but at least it was no disgrace to occupy one’s self with them. People said there are indeed more important things, but perhaps something may come of it. Preoccupation with the dream, however, is not merely impractical and superfluous, but actually ignominious; it carries the odium of the unscientific, awakens the suspicion of a personal leaning towards mysticism. The idea of a physician busying himself with dreams when even in neuropathology and psychiatry there are matters so much more serious — tumors the size of apples which incapacitate the organ of the psyche, hemorrhages, and chronic inflammations in which one can demonstrate changes in the tissues under the microscope! No, the dream is much too trifling an object, and unworthy of Science.
And besides, it is a condition which in itself defies all the requirements of exact research — in dream investigation one is not even sure of one’s object. A delusion, for example, presents itself in clear and definite outlines. “I am the Emperor of China,” says the patient aloud. But the dream? It generally cannot be related at all. If anyone relates a dream, has he any guarantee that he has told it correctly, and not changed it during the telling, or invented an addition which was forced by the indefiniteness of his recollection? Most dreams cannot be remembered at all, are forgotten except for small fragments. And upon the interpretation of such material shall a scientific psychology or method of treatment for patients be based?
A certain excess in judgment may make us suspicious. The objections to the dream as an object of research obviously go too far. The question of insignificance we have already had to deal with in discussing errors. We said to ourselves that important matters may manifest themselves through small signs. As concerns the indefiniteness of the dream, it is after all a characteristic like any other. One cannot prescribe the characteristics of an object. Moreover, there are clear and definite dreams. And there are other objects of psychiatric research which suffer from the same trait of indefiniteness, e.g., many compulsion ideas, with which even respectable and esteemed psychiatrists have occupied themselves. I might recall the last case which occurred in my practice. The patient introduced himself to me with the words, “I have a certain feeling as though I had harmed or had wished to harm some living thing — a child? — no, more probably a dog — perhaps pushed it off a bridge — or something else.” We can overcome to some degree the difficulty of uncertain recollection in the dream if we determine that exactly what the dreamer tells us is to be taken as his dream, without regard to anything which he has forgotten or may have changed in recollection. And finally, one cannot make so general an assertion as that the dream is an unimportant thing. We know from our own experience that the mood in which one wakes up after a dream may continue throughout the whole day. Cases have been observed by physicians in which a psychosis begins with a dream and holds to a delusion which originated in it. It is related of historical personages that they drew their inspiration for important deeds from dreams. So we may ask whence comes the contempt of scientific circles for the dream?
I think it is the reaction to their over-estimation in former times. Reconstruction of the past is notoriously difficult, but this much we may assume with certainty — if you will permit me the jest — that our ancestors of 3000 years ago and more, dreamed much in the way we do. As far as we know, all ancient peoples attached great importance to dreams and considered them of practical value. They drew omens for the future from dreams, sought premonitions in them. In those days, to the Greeks and all Orientals, a campaign without dream interpreters must have been as impossible as a campaign without an aviation scout today. When Alexander the Great undertook his campaign of conquests, the most famous dream interpreters were in attendance. The city of Tyrus, which was then still situated on an island, put up so fierce a resistance that Alexander considered the idea of raising the siege. Then he dreamed one night of a satyr dancing as if in triumph; and when he laid his dream before his interpreters he received the information that the victory over the city had been announced to him. He ordered the attack and took Tyrus. Among the Etruscans and the Romans other methods of discovering the future were in use, but the interpretation of dreams was practical and esteemed during the entire Hellenic–Roman period. Of the literature dealing with the topic at least the chief work has been preserved to us, namely, the book of Artemidoros of Daldis, who is supposed to have lived during the lifetime of the Emperor Hadrian. How it happened subsequently that the art of dream interpretation was lost and the dream fell into discredit, I cannot tell you. Enlightenment cannot have had much part in it, for the Dark Ages faithfully preserved things far more absurd than the ancient dream interpretation. The fact is, the interest in dreams gradually deteriorated into superstition, and could assert itself only among the ignorant. The latest misuse of dream interpretation in our day still tries to discover in dreams the numbers which are going to be drawn in the small lottery. On the other hand, the exact science of today has repeatedly dealt with dreams, but always only with the purpose of applying its physiological theories to the dream. By physicians, of course, the dream was considered as a non-psychic act, as the manifestation of somatic irritations in the psychic life. Binz (1876) pronounced the dream “a bodily process, in all cases useless, in many actually pathological, above which the world-soul and immortality are raised as high as the blue ether over the weed-grown sands of the lowest plain.” Maury compared it with the irregular twitchings of St. Vitus’ Dance in contrast to the coordinated movements of the normal person. An old comparison makes the content of the dream analogous to the tones which the “ten fingers of a musically illiterate person would bring forth if they ran over the keys of the instrument.”
Interpretation means finding a hidden meaning. There can be no question of interpretation in such an estimation of the dream process. Look up the description of the dream in Wundt, Jodl and other newer philosophers. You will find an enumeration of the deviations of dream life from waking thought, in a sense disparaging to the dream. The description points out the disintegration of association, the suspension of the critical faculty, the elimination of all knowledge, and other signs of diminished activity. The only valuable contribution to the knowledge of the dream which we owe to exact science pertains to the influence of bodily stimuli, operative during sleep, on the content of the dream. There are two thick volumes of experimental researches on dreams by the recently deceased Norwegian author, J. Mourly Vold, (translated into German in 1910 and 1912), which deal almost solely with the consequences of changes in the position of the limbs. They are recommended as the prototype of exact dream research. Now can you imagine what exact science would say if it discovered that we wish to attempt to find the meaning of dreams? It may be it has already said it, but we will not allow ourselves to be frightened off. If errors can have a meaning, the dream can, too, and errors in many cases have a meaning which has escaped exact science. Let us confess to sharing the prejudice of the ancients and the common people, and let us follow in the footsteps of the ancient dream interpreters.
First of all, we must orient ourselves in our task, and take a bird’s eye view of our field. What is a dream? It is difficult to say in one sentence. But we do not want to attempt any definition where a reference to the material with which everyone is familiar suffices. Yet we ought to select the essential element of the dream. How can that be found? There are such monstrous differences within the boundary which encloses our province, differences in every direction. The essential thing will very probably be that which we can show to be common to all dreams.
Well, the first thing which is common to all dreams is that we are asleep during their occurrence. The dream is apparently the psychic life during sleep, which has certain resemblances to that of the waking condition, and on the other hand is distinguished from it by important differences. That was noted even in Aristotle’s