Dream Work: A Psychoanalytic Perspective ______________________________________________________
within the community in order to form a consensus on the meaning of an individual’s dreams. Once they have arrived at a consensus, these dreams determine actions taken by the community in waking life. Andamanese people believe that more modern sleeping arrangements, with less time devoted to the understanding and recollection of dreams, is the reason for their declining hunting success [41]. CULTURE IN THE PSYCHOANALYSIS OF DREAMS Culture plays an integral part in how an individual interprets dreams and how much significance is placed on the dream [36]. When analyzing a patient’s dream, the psychoanalyst should understand that interpretation can be affected by the patient’s motivation to extend pre-existing beliefs or ideas or to enhance existing attitudes. Although dreaming occurs in all cultures, each individual will respond differently to the act of dreaming and the interpretation of dreams; cultural variations in the narrative content will exist. The psychoanalyst should be aware of the patient’s cultural assumptions and should set aside judgmental biases in order to obtain a nonbiased assessment [42]. Assessing and interpreting dreams should be an open, communicative process between the analyst and the dreamer [43]. Without diminishing the significance of culture, studies do show similarities in dream themes and manifest content across cultures. In 2013, a study of dreams in Iranian and American students showed marked similarities [44]. For example, the distribution of male and female characters in dreams was nearly equal, as was the incidence of aggressive social interac- tions in dreams. Differences that were noted (e.g., Iranian students increased likelihood to dream of family members) were primarily attributed to cultural factors (e.g., Iranian col- lectivist orientation) [44]. Similarity in the human experience of dreaming appears to outweigh any differences [45]. Any serious search for a dream’s meaning will consider the influence of culture, but only in connection with the interplay of individual experience and fundamental, shared human needs and reactions [45].
clarity of the images in the media, the greater the likelihood that those images will appear in dreams [46; 47]. Also, the more regular the participation in virtual reality media, the stronger the connection between waking life and dream life emotions. Researchers have also documented specific connec- tions between media and manifest dream content. A survey of nearly 1,300 Turkish dreamers revealed that those who consumed violent or sexual media were more likely to produce dreams with violent or sexual content and experienced greater dream frequency [48]. A pilot study of persons experiencing nightmares found that treatment combining virtual reality technologies with imagery rehearsal and rescripting was effective in reducing anxiety, nightmare frequency, and post- traumatic stress symptoms [49]. Media is a ubiquitous element of both waking and dreaming life. As such, clinicians should be aware of patients’ media activities and should acknowledge the potential role of technology as a therapeutic tool [46; 47]. THE DREAMER’S ROLE IN INTERPRETING SYMBOLS IN DREAMS PERSONAL DREAM STUDY Those who study their own dreams are in good company. Both Freud and Jung recorded and studied their dreams, a practice continued by contemporary experts. Dream study can be done alone, but therapists often see concerns or painful connections otherwise missed. Dream recall can usually be established and improved simply with conscious intent. Using a notebook or other record upon waking (even if only a few images are recalled at first) can help to recapture the dream. Freud chose to demonstrate his methods with analysis of his own dreams. He set out to articulate psychologic processes that characterize normal development and functioning. He had analyzed thousands of clients’ dreams at the time he wrote The Interpretation of Dreams , but they were all potentially attributed to clients’ pathologies. Freud recorded many of his own dreams, so he had data from a healthy source. Freud’s example of self- study is a model for clinicians. Anyone hoping to help others understand dreams should start with their own. EDUCATING CLIENTS Some clients spontaneously offer dreams; others do not, which may indicate that they devalue their internal lives, including dreams. Questions asked early in treatment, including inquiry about recurrent dreams, memorable childhood dreams, and recent dreams, can signal their importance [50]. Freud’s instructions were simple and direct: consider the dream’s circumstances, suspend self-criticism, and report all thoughts associated with dream elements. Dream work gains may include: the production of new material, including memories, associations, fears, and conflicts; opportunities for empathy, respect, and collaboration (i.e., advances in the therapeutic alliance); and opportunities to engage the patient’s resources in problem solving, thereby increasing self-observation, insight,
THE IMPACT OF TECHNOLOGY ON DREAMS AND DREAM ANALYSIS
Another component of dream analysis is the connection between how an individual interacts with virtual media (e.g., videos, MP3 players, video games) and how the images of these media can affect the individual’s dreams. Research indicates that the more an individual interacts with a specific type of virtual media, the more that media will affect and be pres- ent in the individual’s dreams. The most direct connections between virtual technology and dreams are seen in clients who regularly watch films and/or play video games. Body systems simulate movement and establish spatial orientation function during dreaming as they do when viewing a film or playing a video game [46]. The greater the degree of interactivity and
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