Causes. Everyone probably dreams. Dreams: Do they represent our unconsious desires? There are several theories about why we.
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The mind can, however, awaken an individual if they are in danger or if trained to respond to certain sounds, such as a baby crying. The term "dream incorporation" is also used in research examining the degree to which preceding daytime events become elements of dreams. Recent studies suggest that events in the day immediately preceding, and those about a week before, have the most influence. According to surveys, it is common for people to feel their dreams are predicting subsequent life events. In one experiment, subjects were asked to write down their dreams in a diary.
This prevented the selective memory effect, and the dreams no longer seemed accurate about the future. This diary described events from the person's life, as well as some predictive dreams and some non-predictive dreams. When subjects were asked to recall the dreams they had read, they remembered more of the successful predictions than unsuccessful ones.
Lucid dreaming is the conscious perception of one's state while dreaming. In this state the dreamer may often have some degree of control over their own actions within the dream or even the characters and the environment of the dream. Dream control has been reported to improve with practiced deliberate lucid dreaming, but the ability to control aspects of the dream is not necessary for a dream to qualify as "lucid" — a lucid dream is any dream during which the dreamer knows they are dreaming.
Oneironaut is a term sometimes used for those who lucidly dream. In , psychologist Keith Hearne successfully recorded a communication from a dreamer experiencing a lucid dream. On April 12, , after agreeing to move his eyes left and right upon becoming lucid, the subject and Hearne's co-author on the resulting article, Alan Worsley, successfully carried out this task.
Communication between two dreamers has also been documented. The processes involved included EEG monitoring, ocular signaling, incorporation of reality in the form of red light stimuli and a coordinating website. The website tracked when both dreamers were dreaming and sent the stimulus to one of the dreamers where it was incorporated into the dream. This dreamer, upon becoming lucid, signaled with eye movements; this was detected by the website whereupon the stimulus was sent to the second dreamer, invoking incorporation into this dream.
Dreams of absent-minded transgression DAMT are dreams wherein the dreamer absentmindedly performs an action that he or she has been trying to stop one classic example is of a quitting smoker having dreams of lighting a cigarette. Subjects who have had DAMT have reported waking with intense feelings of guilt.
One study found a positive association between having these dreams and successfully stopping the behavior. The recollection of dreams is extremely unreliable, though it is a skill that can be trained. Dreams can usually be recalled if a person is awakened while dreaming. Often, a dream may be recalled upon viewing or hearing a random trigger or stimulus. The salience hypothesis proposes that dream content that is salient, that is, novel, intense, or unusual, is more easily remembered.
There is considerable evidence that vivid, intense, or unusual dream content is more frequently recalled. For some people, sensations from the previous night's dreams are sometimes spontaneously experienced in falling asleep. However they are usually too slight and fleeting to allow dream recall. Certain brain chemicals necessary for converting short-term memories into long-term ones are suppressed during REM sleep.
Unless a dream is particularly vivid and if one wakes during or immediately after it, the content of the dream is not remembered. Using technologies such as functional magnetic resonance imaging fMRI and electromyography EMG , researchers have been able to record basic dream imagery, [] dream speech activity [] and dream motor behavior such as walking and hand movements. In line with the salience hypothesis, there is considerable evidence that people who have more vivid, intense or unusual dreams show better recall.
There is evidence that continuity of consciousness is related to recall. Specifically, people who have vivid and unusual experiences during the day tend to have more memorable dream content and hence better dream recall. People who score high on measures of personality traits associated with creativity, imagination, and fantasy, such as openness to experience , daydreaming , fantasy proneness , absorption , and hypnotic susceptibility , tend to show more frequent dream recall.
That is, people who report more bizarre experiences during the day, such as people high in schizotypy psychosis proneness have more frequent dream recall and also report more frequent nightmares. A daydream is a visionary fantasy , especially one of happy, pleasant thoughts, hopes or ambitions, imagined as coming to pass, and experienced while awake. Research by Harvard psychologist Deirdre Barrett has found that people who experience vivid dream-like mental images reserve the word for these, whereas many other people refer to milder imagery, realistic future planning, review of past memories or just "spacing out"—i.
While daydreaming has long been derided as a lazy, non-productive pastime, it is now commonly acknowledged that daydreaming can be constructive in some contexts. Similarly, research scientists , mathematicians and physicists have developed new ideas by daydreaming about their subject areas. A hallucination, in the broadest sense of the word, is a perception in the absence of a stimulus. In a stricter sense, hallucinations are perceptions in a conscious and awake state, in the absence of external stimuli, and have qualities of real perception, in that they are vivid, substantial, and located in external objective space.
The latter definition distinguishes hallucinations from the related phenomena of dreaming, which does not involve wakefulness. A nightmare is an unpleasant dream that can cause a strong negative emotional response from the mind, typically fear or horror , but also despair , anxiety and great sadness. The dream may contain situations of danger, discomfort, psychological or physical terror.
Sufferers usually awaken in a state of distress and may be unable to return to sleep for a prolonged period of time. A night terror, also known as a sleep terror or pavor nocturnus , is a parasomnia disorder that predominantly affects children, causing feelings of terror or dread. Night terrors should not be confused with nightmares , which are bad dreams that cause the feeling of horror or fear.
From Wikipedia, the free encyclopedia.
For other uses, see Dream disambiguation. Dream world plot device.
- Die Engel von Morgan Hill: Eine Geschichte voller Hoffnung (German Edition)?
- La séance (French Edition).
- Flidderbugs?
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An analogy from computers".
dreams-what-they-are-and-how-they-are-caused
Thirteen Dreams that Freud Never Had. Cultural and Theoretical Perspectives on Dreaming. The Committee of Sleep: The 'Committee of Sleep': Journal of the Association for the Study of Dreams, , 3, pp. Its receptivity simultaneously increases, until it is instantly responsive to all the vibrations of its plane, the finer as well as the more ignoble; though in the astral body of a highly-developed person there would naturally be practically no matter left coarse enough to respond to the latter.
Its power of locomotion also becomes much greater; it can travel without discomfort to considerable distances from its physical encasement, and can bring back more or less definite impressions as to places which it may have visited and people whom it may have met. In every case this astral body is, as ever, intensely impressionable by any thought or suggestion involving desire, though in some the desires which most readily awaken a response in it may be somewhat higher than in others.
Though the condition in which the astral body is to be found during sleep changes largely as evolution takes place, that of the ego inhabiting it changes still more. Where the former is in the stage of the floating wreath of mist, the ego is practically almost as much asleep as the body lying below him; he is blind to the sights and deaf to the voices of his own higher plane, and even if some idea belonging to it should by chance reach him, since he has no control over his mechanism, he will be quite unable to impress it upon his physical brain so that it may be remembered upon waking.
If a man in this primitive condition recollects anything at all of what happens to him during sleep, it will almost invariably be the result of purely physical impressions made upon the brain either from within or from without — any experience which his real ego may have had being forgotten. Sleepers may be observed at all stages, from this condition of all but blank oblivion, up to full and perfect consciousness on the astral plane, though this latter is naturally comparatively rare. Even a man who is sufficiently awake to meet not infrequently with important experiences in this higher life, may yet be and often is unable so far to dominate his brain as to check its current of inconsequent thought-pictures and impress upon it instead what he wishes it to recollect; and thus when his physical body awakes he may have only the most confused memory, or no memory at all, of what has really happened to him.
And this is a pity, for he may meet with much that is of the greatest interest and importance to him. Not only may he visit distant scenes of surpassing beauty, but he may meet and exchange ideas with friends, either living or departed, who happen to be equally awake on the astral plane. He may be fortunate enough to encounter those who know far more than he does, and may receive warning or instruction from them, he may, on the other hand, be privileged to help and comfort some who know less than himself.
He may come into contact with non-human entities of various kinds — with nature-spirits, artificial elementals, or even, though very rarely, with Devas; he will be subject to all kinds of influences, good or evil, strengthening or terrifying. But whether he remembers anything when physically awake or not, the ego who is fully or even partially conscious of his surroundings on the astral plane is beginning to enter into his heritage of powers which far transcend those he possesses down here; for his consciousness when thus liberated from the physical body has very remarkable possibilities.
His measure of time and space is so entirely different from that which we use in waking life, that from our view it seems as though neither time nor space existed for him. I do not wish here to discuss the question, intensely interesting though it be, as to whether time can be said really to exist, or whether it is but a limitation of this lower consciousness, and all that we call time — past, present and future alike — is 'but one eternal Now'; I wish only to show that when the ego is freed from physical trammels, either during sleep, trance or death, he appears to employ some transcendental measure of time which has nothing in common with our ordinary physiological one.
A hundred stories might be told to prove this fact; it will be sufficient if I give two — the first a very old one related, I think, by Addison in "The Spectator" , the other an account of an event which happened but a short time ago, and has never before appeared in print.
It seems that in the Koran there is a wonderful narrative concerning a visit paid one morning by the prophet Mohammed to heaven, during which he saw many different regions there, had them all very fully explained to him, and also had numerous lengthy conferences with various angels; yet when he returned to his body, the bed from which he had risen was still warm, and he found that but a few seconds had passed — in fact, I believe the water had not yet all run out from a jug which he had accidentally overturned as he started on the expedition! Now Addison's story runs that a certain sultan of Egypt felt it impossible to believe this, and even went to the impolitic length of bluntly declaring to his religious teacher that the tale was a falsehood.
The teacher, who was a great doctor learned in the law, and credited with miraculous powers, undertook to prove on the spot to the doubting monarch that the story was, at any rate, not impossible. He had a large basin of water brought, and begged the sultan just to dip his head into the water and withdraw it as quickly as he could. The king accordingly plunged his head into the basin, and to his intense surprise found himself at once in a place entirely unknown to him — on a lonely shore, near the foot of a great mountain. After the first stupefaction was over, what was probably the most natural idea for an oriental monarch came into his head — he thought he was bewitched, and at once began to execrate the doctor for such abominable treachery.
However, time passed on; he began to get hungry, and realized that there was nothing for it but to find some means of livelihood in this strange country. After wandering about for some time, he found some men at work felling trees in a wood, and applied to them for assistance. They set him to help them, and eventually took him with them to the town where they lived. Here he resided and worked for some years, gradually amassing money, and at length contrived to marry a rich wife.
With her he spent many happy years of wedded life, bringing up a family of no less than fourteen children, but after her death he met with so many misfortunes that he at last fell into want again, and once more, in his old age, became a wood-porter. One day, walking by the sea-side, he threw off his clothes and plunged into the sea for a bath; and as he raised his head and shook the water from his eyes, he was astounded to find himself standing among his old courtiers, with his teacher of long ago at his side, and a basin of water before him.
It was long — and no wonder — before he could be brought to believe that all those years of incident and adventure had been nothing but one moment's dream, caused by the hypnotic suggestion of his teacher, and that really he had done nothing but dip his head quickly into the basin of water and draw it out again. This is a good story, and illustrates our point well, but, of course, we have no proof whatever as to its truth. It is quite different, however, with regard to an event that happened only the other day to a well-known man of science.
He unfortunately had to have two teeth removed, and took gas in the ordinary way for that purpose. Being interested in such problems as these, he had resolved to note very carefully his sensations all through the operation, but as he inhaled the gas, such a drowsy contentment stole over him that he soon forgot his intention and seemed to sink into sleep.
He rose next morning, as he supposed, and went on with his regular round of scientific experiment, lecturing before various learned bodies, etc. This went on day after day, week after week, for a very considerable period, though the exact time is uncertain; until at last one day, when he was delivering a lecture before the Royal Society, he was annoyed by the unmannerly behaviour of some one present, who disturbed him by remarking, It's all over now'; and as he turned round to see what this meant, another voice observed, 'They are both out'. Then he realized that he was still sitting in the dentist's chair, and that he had lived through that period of intensified life in just forty seconds!
Neither of these cases, it may be said, was exactly an ordinary dream. But the same thing occurs constantly in ordinary dreams, and there is again abundant testimony to show it. Steffens, one of the German writers on the subject, relates how when a boy he was sleeping with his brother, and dreamed that he was in a lonely street, pursued by some dreadful wild beast. He ran on in great terror, though unable to cry out, until he came to a staircase, up which he turned, but being exhausted with fright and hard running, was overtaken by the animal, and severely bitten in the thigh.
He awoke with a start, and found that his brother had pinched him on the thigh. Richers, another German writer, tells the story of a man who was awakened by the firing of a shot, which yet came in as the conclusion of a long dream, in which he had become a soldier, had deserted and suffered terrible hardship, had been captured, tried, condemned, and finally shot — the whole long drama being lived through in the moment of being awakened by the sound of the shot.
Again, we have the tale of the man who fell asleep in an armchair while smoking a cigar, and after dreaming through an eventful life of many years, awoke to find his cigar still alight. One might multiply authenticated cases to any extent. Another remarkable peculiarity of the ego, in addition to his transcendental measure of time, is suggested by some of these stories, and that is his faculty, or, perhaps, we should rather say his habit, of instantaneous dramatization.
It will be noticed in the cases of the shot and the pinch which have just been narrated, that the physical effect which awakened the person came as the climax to a dream apparently extending over a considerable space of time, though obviously suggested in reality entirely by that physical effect itself. Now the news, so to speak, of this physical effect, whether it be a sound or a touch, has to be conveyed to the brain by the nerve-threads, and this transmission takes a certain space of time — only a minute fraction of a second, of course, but still a definite amount which is calculable and measurable by the exceedingly delicate instruments used in modern scientific research.
The ego, when out of the body, is able to perceive with absolute instantaneity without the use of the nerves, and consequently is aware of what happens just that minute fraction of a second before the information reaches his physical brain. In that barely-appreciable space of time he appears to compose a kind of drama or series of scenes, leading up to and culminating in the event which awakens the physical body; and when after waking he is limited by the organs of that body, he becomes incapable of distinguishing in memory between the subjective and the objective, and therefore imagines himself to have really acted through his own drama in a dream state.
This habit, however, seems to be peculiar to the ego which, as far as spirituality goes, is still comparatively undeveloped; as evolution takes place, and the real man slowly comes to understand his position and his responsibilities, he rises beyond these graceful sports of his childhood. It would seem that just as primitive man casts every natural phenomenon into the form of a myth, so the unadvanced ego dramatizes every event that comes under his notice; but the man who has attained continuous consciousness finds himself so fully occupied in the work of the higher planes that he devotes no energy to such matters, and therefore he dreams no more.
Another result which follows from the ego's supernormal method of time-measurement is that in some degree prevision is possible to him. The present, the past, and, to a certain extent, the future lie open before him if he knows how to read them; and he undoubtedly thus foresees at times events that will be of interest or importance to his lower personality, and makes more or less successful endeavours to impress them upon it.
When we take into account the stupendous difficulties in his way in the case of an ordinary person — the fact that he is himself probably not yet even half awake, that he has hardly any control over his various vehicles, and cannot, therefore, prevent his message from being distorted or altogether overpowered by the surgings of desire, by the casual thought-currents in the etheric part of his brain, or by some slight physical disturbance affecting his denser body — we shall not wonder that he so rarely fully succeeds in his attempt.
Once, now and again, a complete and perfect forecast of some event is vividly brought back from the realms of sleep; far more often the picture is distorted or unrecognizable, while sometimes all that comes through is a vague sense of some impending misfortune, and still more frequently nothing at all penetrates the body.
It has sometimes been argued that when this prevision occurs it must be mere coincidence, since if events could really be foreseen they must be fore-ordained, in which case there can be no free-will for man. Man, however, undoubtedly does possess free-will; and therefore, as remarked above, prevision is possible only to a certain extent. In the affairs of the average man it is probably possible to a very large extent, since he has developed no will of his own worth speaking of, and is consequently very largely the creature of circumstances; his karma places him amid certain surroundings, and their action upon him is so much the most important factor in his history that his future course may be foreseen with almost mathematical certainty.
When we consider the vast number of events which can be but little affected by human action, and also the effects, it will scarcely seem wonderful to us that on the plane where the result of all causes at present in action is visible, a very large portion of the future may be foretold with considerable accuracy even as to detail.
That this can be done has been proved again and again, not only by prophetic dreams, but by the second-sight of the Highlanders and the predictions of clairvoyants; and it is on this forecasting of effects from the causes already in existence that the whole scheme of astrology is based. But when we come to deal with a developed individual — a man with knowledge and will — then prophecy fails us, for he is no longer the creature of circumstances but to a great extent their master. True, the main events of his life are arranged beforehand by his past karma; but the way in which he will allow them to affect him, the method by which he will deal with them, and perhaps triumph over them — these are his own, and they cannot be foreseen except as probabilities.
Such actions of his in their turn become causes, and thus chains of effects are produced in his life which were not provided for by the original arrangement, and, therefore, could not have been foretold with any exactitude. An analogy may be taken from a simple experiment in mechanics: An equal force applied to the ball in exactly the opposite direction will stop it entirely; a lesser force so applied will reduce its speed; any force applied from either side will alter both its speed and its direction.
What Are Dreams?
So with the working out of destiny. It is clear that at any given moment, a body of causes is in action which, if not interfered with, will inevitably produce certain results — results which on higher planes would seem already present, and could therefore be exactly described. But it is also clear that a man of strong will can, by setting up new forces, largely modify these results; and these modifications could not be foreseen by any ordinary clairvoyance until after the new forces had been set in motion. Two incidents which recently came to the knowledge of the writer will serve as excellent illustrations both of the possibility of prevision and also of its modification by a determined will.
A gentleman whose hand is often used for automatic writing one day received in that way a communication professing to come from a person whom he knew slightly, in which she informed him that she was in a great state of indignation and annoyance because, having arranged to give a certain lecture, she found no one in the hall at the appointed time, and was consequently unable to deliver her discourse.
Meeting the lady in question a few days later and supposing the letter to refer to a past event, he condoled with her on the disappointment, and she remarked with great surprise that what he told her was certainly very odd, as, though she had not yet delivered her lecture, she was to do so the following week, and she hoped the letter might not prove a prophecy. Unlikely as such an event seemed, the account written did prove to be a prophecy; no one attended at the hall, the lecture was not delivered, and the lecturer was much annoyed and distressed, exactly as the automatic writing had foretold.
What kind of entity inspired the writing does not appear, but it was evidently one who moved on a plane where prevision was possible; and it may really have been, as it professed to be, the ego of the lecturer, anxious to break the disappointment to her by preparing her mind for it on this lower plane.
If it were so, it will be said, why should he not have influenced her directly? He may very well have been quite unable to do this, and the sensitivity of her friend may have been the only possible channel through which he could convey his warning. Roundabout as this method may seem, students of these subjects are well aware that there are many examples in which it is evident that means of communication such as are here employed are absolutely the only ones available.
On another occasion the same gentleman received in the same way what purported to be a letter from another feminine friend, relating a long and sad story from her recent life. She explained that she was in very great trouble, and that all the difficulty had originally arisen from a conversation which she gave in detail with a certain person, by means of which she was persuaded, much against her own feeling, to adopt a particular course of action.
She went on to describe how, a year or so later, a series of events directly attributable to her adoption of this course of action ensued, culminating in the commission of a horrible crime, which had for ever darkened her life. As in the previous case, when next the gentleman met the friend from whom the letter was supposed to come, he told her what it had contained. She knew nothing whatever of any such story, and though she was greatly impressed by its circumstantiality, they eventually decided that there was nothing in it. Some time later, to her intense surprise, the conversation foretold in the letter actually took place, and she found herself being implored to take the very course of action to which so disastrous an ending had been foreshadowed.
She would certainly have yielded, distrusting her own judgement, but for the memory of the prophecy; having that in mind, however, she resisted in the most determined manner, even though her attitude caused surprise and pain to the friend with whom she was talking. The course of action indicated in the letter not being followed, the time of the predicted catastrophe naturally arrived and passed without any unusual incident. So it might have done in any case, it may be said.
Perhaps so; and yet, remembering how exactly that other prediction was fulfilled, one cannot but feel that the warning conveyed by this writing probably prevented the commission of a crime. If that be so, then here is a good example of the way in which our future may be altered by the exercise of a determined will.
Another point worth notice in relation to the condition of the ego when out of the body during sleep is that he appears to think in symbols — that is to say, that what down here would be an idea requiring many words to express, is perfectly conveyed to him by a single symbolical image.
Now when such a thought as this is impressed upon the brain, and so remembered in the waking consciousness, it of course needs translation. Often the mind duly performs this function, but sometimes the symbol is recollected without its key — comes through untranslated, as it were; and then confusion arises. Many people, however, are quite in the habit of bringing the symbols through in this manner, and trying to invent an interpretation down here. In such cases, each person seems usually to have a system of symbology of his own. Mrs Crowe mentions, in her "Night Side of Nature" p.
One night she dreamt that this fish had bitten two of her little boy's fingers. Immediately afterwards a school-fellow of the child's injured those two very fingers by striking him with a hatchet. I have met with several persons who have learnt by experience to consider one particular dream as a certain prognostic of misfortune. Having thus examined the condition of man during sleep, we see that the factors which may be concerned in the production of dreams are:.
The ego, who may be in any state of consciousness from almost utter insensibility to perfect command of his faculties, and as he approximates to the latter condition, enters more and more fully into possession of certain powers transcending any that most of us possess in our ordinary waking state.
The astral body, ever palpitating with the wild surgings of emotion and desire. The etheric part of the brain, with a ceaseless procession of disconnected pictures sweeping through it. The lower physical brain, with its infantile semi consciousness and its habit of expressing every stimulus in pictorial form. When we go to sleep our ego withdraws further within himself, and leaves his various encasements freer to go their own way than they usually are; but it must be remembered that the separate consciousness of these vehicles, when they are thus allowed to show it, is of a very rudimentary character.
When we add that each of these factors is then infinitely more susceptible of impression from without even than it ordinarily is, we shall see small cause to wonder that the recollection on waking, which is a sort of synthesis of all the different activities which have been going on, should generally be somewhat confused. Let us now, with these thoughts in our minds, see how the different kinds of dreams usually experienced are to be accounted for. This, which cannot properly be classified as a dream at all, is a case where the ego either sees for himself some fact upon a higher plane of nature, or else has it impressed upon him by a more advanced entity; at any rate he is made aware of some fact which it is important for him to know, or perhaps sees some glorious and ennobling vision which encourages and strengthens him.
Happy is the man to whom such vision comes with sufficient clearness to make its way through all obstacles and fix itself firmly in his waking memory. This also we must attribute exclusively to the action of the ego, who either foresees for himself or is told of some future event for which he wishes to prepare his lower consciousness. This may be of any degree of clearness and accuracy, according to the power of the ego to assimilate it himself and, having done so, to impress it upon his waking brain.
Sometimes the event is one of serious moment, such as death or disaster, so that the motive of the ego in endeavouring to impress it is obvious. On other occasions, however, the fact foretold is apparently unimportant, and it is difficult for us to comprehend why the ego should take any trouble about it. Of course it is always possible that in such a case the fact remembered may be only a trifling detail of some far larger vision, the rest of which has not come through to the physical brain.
Often the prophecy is evidently intended as a warning, and instances are not wanting in which that warning has been taken, and so the dreamer has been saved from injury or death. In most cases the hint is neglected, or its true signification not understood until the fulfillment comes. In others an attempt is made to act upon the suggestion, but nevertheless circumstances over which the dreamer has no control bring him in spite of himself into the position foretold.
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Facts About Dreaming
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