Dream

Neurophysiology of the dream

In the adult the dreams occupy approximately 20% of the total time of sleep, 45 to 65% at the newborn, 20 to 25% in the young adult and 13 to 18% in the elderly. For the adult, the period of the dream represents approximately 1:1 /2 each night, that is to say, on a life, one intermediate duration four years.

History

The Neurophysiologie of the dream is distinguished from the psychological theories in the sense that it allows the study descriptive and functional of the oneiric activity, on the levels biochemical, biological and anatomique.
The premises of the neurophysiology are felt with Alfred Maury, 1817-1892, professor with the college of France. Hitherto the dream did not have a temporal structure within the sleep. By awaking subjects with regular intervals he noticed that the memories of dream were rare, cancelling the idea that the dreams occurred in a permanent way during the sleep. He made the assumption that the dream was an episodical or random phenomenon occurring at particular times: during drowsiness, under the influence of stimulis external or internal or before the alarm clock. Today, of the researchers as Peretz Lavie considers that Maury did not have dreams, because the experiments were done just after its drowsiness, but hallucinations hypnagogiques.
The neurophysiology of the dream itself starts truly at the 20th century, as from the Fifties. The discoveries former to this date were quite simply not connected to the oneiric activity, although they related to it more or less directement.
Thus in 1880 the doctor Gélineau describes the Narcolepsie with his phases of abolition of the muscular tone following an emotion (Cataplexie) or of irrepressible irruption of the sleep, episodes during which certain patients dream. In 1937, the Klaue German made the difference in the cat between two cortical activities within the sleep, one fast, the other slow one, without associating them with an oneiric activity. In 1944, the Ohlmeyer German described cycles of erection S during the sleep, which correspond in fact to the periods of dream, but without connecting the ones to the others. Two of these students also made important discoveries: Eugen Aserinsky and William Lunatic. In 1953, E. Aserinsky put forth the assumption that the periods of ocular movements fast occurring during the sleep and recorded thanks to an electrooculogram corresponded to the periods of the dreams. This ocular activity was named PMO ( phase of ocular movements ) or REM ( rapid eye movements ) in opposition to the slow ocular movements and undulating observed during the phase of drowsiness. W. Demented person noted that 80% of the sleepers awaked during phases REM remembered their dreams, against 7% only for the periods of deep sleep. The dream occurred per periods from 20 to 25 minutes, separated by intervals some 90 minutes, and characterized by a cortical activity similar to that of drowsiness and fast ocular movements, and ocular movements were also found at the man

Recollection of the dreams

In 1993 the psychologist cognitivist David Foulkes realizes that everyone does not hear the same thing if one asks him with the alarm clock “you did dream?” There are for example people who, if they dreamed of a daily fact, do not regard that as a dream and will thus answer by the negative one the question. Did the question was thus reformulated in a more neutral way “something cross you the Esprit before your alarm clock?” By analyzing the accounts obtained in the laboratories of sleep, it became obvious then that the dreams of the stages of sleep other than the paradoxical sleep, were more fragmented, closer to a simple thought. “I thought of my examination of maths”. While the same topic during the paradoxical sleep is developed more with an intrigue or details.

By reformulation D. Foulkes can show that the frequency of accounts of dreams of subjects awaked during a major slow sleep can reach more than 70%. All the stages of the sleep are thus favourable with the production of dreams. However, the faculty of memorizing is higher when the subject is awaked in period of paradoxical sleep, which makes it possible besides to obtain accounts of dream from almost all the people (80%), including those which never claim not to dream, and these dreams are sharpest and richest in images. On the other hand, the recollection is very difficult after an alarm clock in slow sleep. In all the cases, the dream which occurs most easily with the conscience is that which precedes the alarm clock immediately.

The lapse of memory of the dreams

In its laboratory of the sleep with Haïfa in Israel, Peretz Lavie studied the quantity of dreams of which remembered a group survivors of the Shoah who had adapted well to the life after their release, a group of survivors who always had problems and Cauchemar S and a group of Israelis born in Israel. The sleepers were always awaked when the electric recordings showed one period of paradoxical sleep, if the third group had a number of dreams close to the average 78%, this number dropped to 55% for the second group and was only of 33% for the people being well rehabilitated with the daily life. The only difference concerning the sleep of the various groups was its depth. The people having undergone a traumatism had a sleep major than the people in good health.

The generation of the oneiric images

The examination of the active zones during the various phases of sleep shows that the hippocampus is active during the paradoxical sleep and it is him which is responsible for the images.

More Majorum

Hippocrates

Greek doctor, 460 av. J. - C., 370 av. J. - C. , he is the author of the Traité hygiene of Hippocrates or Art to envisage the diseases of the human body by the state of the sleep . According to the state of the sun, the moon or stars seen in dream, Hippocrates could know if the subject were in good health, or on the contrary sick. The dreams had quality of preambles concerning the health condition of a person.

Aristote

384 av. J. - C. - 322 av J. - C. he is the author of a treaty on the dreams: .

Onirocriticon d' Artémidore d' Éphèse

It is about a very elaborate system of interpretation of the dreams dating from IIe front century J. - C. The dream is distinguished from the dream which relates to the future. The dream is theorematic i.e. it resembles so that it shows, that is to say allegorical .
The texts of the large library of Ninive of Assurbanipal pass to have provided the bases of the onirocriticon . This work was translated thereafter by the Arabs.
See also: Artémidore d' Éphèse, Artémidore d' Éphèse#L' interpretation of the dreams, the interpretation of the dreams according to Artémidore d' Éphèse

Macrobe

(400 a. J. - C) , author of a Comment of the Dream of Scipion' , it enters five types of dream:

insomnium in connection with the concern, the fears, the excess of food or drink

visum or phantasma , i.e. daydreams of the half-sleep

oraculum , the dreams divinatoires (see incubation below)

Visio , dreams prophetic

somnium , the enigmatic dream.

Shamanism of Siberia

the most widespread belief among all people Siberia NS is that the life of the body depends on the heart. Keeping a certain autonomy, it can escape during the phase from the sleep, and the dream testifies to this escape. This temporary absence is without danger, provided that one brutally does not awake somebody who sleeps. At Xant-Mansi, one draws a Tétras on the cradles of the infants so that the heart of this one from does not go away too far. If it is made take by the Esprit S, death is inescapable, unless the Shaman intervienne.
Cette absence of heart can also be allotted in other states close to the dream like intoxication and the disease (especially mental), from where chamanic practice of the recall of the heart in the body. Lastly, this absence is final in the event of death.
In the chamanic companies , certain types of dreams will bring the chance to the hunter. If he dreams of the girl of the spirit of the Forest (and Water also for Selkup), i.e. game donor (donor of chance), its hunting will be crowned success. The girl of the spirit of the Forest can appear different with each dream, under the terms of the " plurality of particular entities, localisées". " She is always very beautiful and generally naked, tempting and exigeante". It is to say the crowned function of this type of dream.
Toujours in the Shaman, certain standard of dream lies within the scope of the Initiation. They occur besides often during a disease. In these dreams, there exist topics récurrents : meetings with divine figures (Lady of Water, Lord of the Hells, Rams animals), spirit-guides, revelations on the diseases and their treatment, cutting-up and cutting of the body of the Shaman.

Ancient Greece

Morphée

In Greek mythology, Morphée indicates the dreams. Wire of Hypnos (the Sleep) and of Nyx (the Night), it is represented with wings beating quickly and silently, which enable him to fly. It was struck down by Zeus to have communicated secrecies with mortels.
Morphée indicates the form which appears in the sommeil.
Thanatos is the twin brother of Hypnos. The night, the traveller can drink in water of the Styx, either with the source of Mnémosyne, and Hypnos lets it awake, or with the source of Lhété, and Thanatos retains it in the Hells.

Incubation

Incubatio : Sleep of the Temple. Incubare : to sleep in the sanctuary (Greek word: egkoimêsis).
One already was interested in the dreams with Sumer (- 3000) and in the old Egypt (- 2500). The dream was regarded as a message sent by the gods. In antiquated Greece, incubation was practiced in the caves of Amphiaraos and Trophonios. Then, starting from Vè century before J.C in the sanctuary of Epidaure in Argolide, under the aegis of Asclépios, on the level of which steles were found, reporting 43 stories of cures of patients.

In did therapeutic incubation, the patients go in a temple dedicated to the god of medicine and extended on their Klinê (skin of animal?), in the Adyton, to sleep, after having received the instructions of the priests recommending to them to be particularly attentive with the aspect which the face of the god would have if this one appeared to them in dream. The god could appear bearded, or young boy, accompanied or not by one of his daughters '' Hygieía '', '' Panákeia '' or Iaso, but also in the shape of a dog or a snake. When it touched the sick part, this last cured. If the patient were not visited by God, it became incurable. Coincidence between the dream of the patient and that of the priest was the sumptôma . The god could appear onar (in the dream), or upar (in a vision with the waking state).

The cure of sterility was one of principal tries incubation. The most known examples are Andromaque d' Epire which went to Epidaure: the purpose of the god raised her dress and touched its abdomen, which had as a consequence the birth of a son , incubation was precisely principal the cure of sterility. This was possible by the sexual union, during the sleep, between the pilgrim and the god or the goddess. This sexual union took place really in the case of the crowned prostitution. For Ernest Jones, the incubatio , the sleep of the temple, was the union during the sleep between a person and a god or a goddess, and he wondered about the bringing together between the terms incubatio and incubus . The main healer who appears in the dreams of incubation is Yakushi.
The will istikhàra , in Islam, is the recitation of a prayer before going to lie down, to obtain an answer the night to a problem donné.
Incubation in fact is spread everywhere in the world: Central America, North Africa, Australia, Borneo, China, India, Iran. Cure of sterility, it became a method to cure other diseases like the paralysis, blindness, limping and was also used to predict the future.

See also: Medicine in Greece antique#Médecine and religion, Medicine and religion in ancient Greece, Asclépios#Culte, Worship of Asclépios

The oniromancie

The Greek doctor Hippocrates (- 400) devoted a treaty to the relationship between oneiric and various contents maladies : thus, to see in dream an agitated sea “ forecast the affection of the ventre ”, to see red testifies to a superabundance to blood, etc On the other hand, the onirocritique one will especially stick to the premonitory values of the data seen in dream, decoded way symbolic system using various “ keys of the songes ” (see Artémidore).

Religious vision

Dreams and Prophéties

If there is among you a prophet, it is in vision that I appear with him, it is in a dream that I speak Nb12,6 to him.

the dreams ( somnium ) and they visions ( Visio ) prophetic occupy an important place in the old one and the new will. Although the visions are not subordinated to the sleep, as it is the case in the dreams, it is not always easy to differentiate both in the texts bibliques.

prophecy is however constraining and exposes the prophet: Jr 20,8. Conversely, when prophecy is lacking, the dreams are not inhabited any more by God: thus Saül complains And God gave up me and answers me any more, neither by the prophets nor by the dreams . Samuel, 28-15

According to Maïmonide 1135-1204, all the prophecies and demonstrations revealed with the prophets are made in dream or vision, brought or not by an angel, that the ways and means used is mentioned or not. According to him, the revelations are obtained in a vision, and the prophet seizes the significance of it as of his alarm clock. For nonthe prophets: ourselves let us dream that we are waked up and tell a dream with somebody who explains it to us , testifying to the need for an interpreter. For Ibn Khaldoun 1332-1406, there were two types of dreams to give an account of the Scriptures: the veracious dream which is an obvious revelation of the divine presence. It obliged with the immediate alarm clock and its impression was so strong and so durable that the subject could not forget it. And the ordinary dream which requires an effort of recollection and an interpretation, it is the prototype of the dream symbolic system or allegorical: Joseph is the interpreter of the dreams of the Pharaon in Egypt Gn 41, idem for Daniel near the king Nabuchodonosor II with Babylon.

the prophets are the privileged interlocutors of God, they are chosen by Him. The state of sleep allows the suppression of the body directions, and it one of the theories is provided by Maïmonide to explain the reception of the emanation sent by God. On the basis of very developed imaginative faculty, prophecy is an acquired perfection, but which can be disturbed by sadness, anger and tiredness. For Ibn Khaldoun, the dreams of real and total importance come from God and those which require to be interpreted come from the angels.

Between prophecy and the divination, the border is thin. The Biblical Law is however clear when with the divination: You will practice neither divination nor incantation . The false prophets is out the Law, it is Deutéronome which legislates on the false prophets: If some prophet or maker of dreams emerges… you will not listen to the words of this prophet nor the dreams of this thoughtful Deu 13,2-4. And it is Jérémie which devotes a booklet to it: Jr 23,9-40

the divination was an abomination among prophets of Yahvé, except the case of the Ourim and Thoummim. Among the processes of divination, there was: the speech rhyme, saj in Arabic, distinctive mark of the soothsayer ( kâhin ), sorcery, observers of transparent bodies, bodies like the heart, the liver, the bones, the movements of animals, objects (stones: Cléromancie), astrology…

had, majnûn in Arabic, meshugga in Hebrew, is a particular case since it refers to the Jinn S , Semitic creatures which adapt human form. In the beginning, they could be an individual had by a friendly Esprit, and which, one seen later as those which were linked with human, like the wire of élohim which took the girls of the men because they were beautiful, or as lunatics in their is delirious furious, of extatic, or the epileptics.

According to Maïmoïde, Moïse alone made exception to the rule which wants that God communicates his will with his prophets by the dreams and the visions: It is not thus of my servant Moïse, all my house is entrusted to him. I speak to him FACA with face in the obviousness, not in enigmas . Nb 12,7-8.

Although the ordinary dreams are regarded as vanities, misleading and impure, in the apocalyptic vision of the book of Joel, the overflowing of the Esprit will be spread on any flesh: your sons and your daughters will prophesy, your old will have dreams, your young people of the visions . Joel 3,1.

Rérérences in the dreams in the Old one and New Testament :

*Songes to inform the men:

Gen 15,12 : a deep sleep falls on Abram. He announces the future captivity in Egypt. It is about the same sleep as that which fell on Adam into 2,21. This sleep comes from God, one finds it:

1st S 26,12: all slept, plunged by Yhwh in a major torpor

- Is 29,10: yes Yhwh waters you of his hypnotic breath - it closes the eyes of the prophets, with the indicators it covers the heads.

- Jb 4,13: Per hour when the dreams agitate the Esprit confusedly, when a torpor invades human the …

- Jb 33,15: In the dreams of the night when the torpor melts on the man and that he falls asleep in his bed He opens finally the ear to him …

Gen 20,3+ : God visits Abimélek thinks about it so that it does not take for woman that of Abraham, Sara.

Gen 28,10-19 : think Jacob. Vision of the scale which goes up to the sky on which go up and go down from the angels (cf Jn1,51, 12,1-3+, 23,1+, 25,23+). Prediction of the many descent of Jacob (cf Gn12,1+, 26,2). The stone on which he falls asleep locates the divine presence, it defines a crowned place: the House of God that it fore-mentioned Béthel.

Gen 31,10-13 : new dream of Jacob. God who appeared in Béthel represents in Jacob so that it leaves the grounds of Laban and turns over in his fatherland.

Gen 31,24 : God visits Laban in dream and warns to be caught some in Jacob who fled.

Gen 37,5-11 : Joseph has two allegorical dreams meaning his preeminence compared to his brothers.

Gen 40,5-19 : Joseph interprets the two allegorical dreams of his companions of cell: that of the wine waiter and that of the panetier.

Gen 41,1-36 : Joseph interprets the allegorical dream of the Pharaon: seven fatty cows and of the seven thin cows, the seven large ones and beautiful ears and the seven ears hails and flarings.

Numbers 12,6 : Yahvé called to Moïse, Aaron and Miryam: If there is among you a prophet, it is in vision that I appear with him, it is in a dream that I speak to him. It is not thus of my servant Moïse, all my house is entrusted to him. I speak to him face to face in the obviousness, not in enigmas .

Daniel 2,1+ : allegorical dream of Nabuchodonosor, interpreted by Daniel, following the failure of the magi and soothsayers chaldéens.

MT 1,20-23 : The Angel of the Lord (God himself) appears in dream with Joseph to mean to him not to repudiate Marie and to call Jesus that which comes from the the Holy Spirit.

MT 2,12 : The magi are informed in dreams not to turn over to Hérode, after having greeted the Jesus child.

MT 2,13 : The Angel appears in dream with Joseph to inform it to flee towards Egypt, in order to put Jesus safe from Hérode which seeks to make it perish.

MT 2,19 : The Angel appears in dream with Joseph so that it leaves Egypt and returns on the ground of Israel, because Hérode died. But his/her son reigning on Judaea, It reappears in dream so that it goes as a Galileo, with Nazareth.

Act of the Apostles 18,9 : during the mission of Paul, this one receives one night the vision of the Lord who encourages it to continue his speeches.

Act of the Apostles 23,11 : even dream encouraging it to testify in Rome

Act of Apostles 27,23 : in a dream, an angel of God encourages Paul during a storm.

*Songes ordinary and divinatoires, blamed by the prophets:

Siracide 34,1-8 : vanity of the dreams, except if they are sent of the Almighty.

Jr 29,8 : In the letter addressed by Jérémie to the priests, prophets and people off-set from Jerusalem to Babylon by Nabuchodonosor, Yahvé Sabaot prevents not listen to the dreams, neither of the prophets, neither of the soothsayers, nor of each one of them, because they are not sent by Him.

Qohélet = Ecclésiaste 5,2 : bus of the number of worries comes the dream .

Qohélet = Ecclésiaste 5,6 : Words of Qohélet, wire of David, king de Jérusalem: Car of the number of the dreams comes the multiplied vanities and words .

Lv 19,26 : You will not eat anything with blood; you will practice neither divination nor incantation.

Dt 13,2-6 : against the seductions of the idolatry, and makers of dreams. In the Deutéronomique code it is necessary to follow Yahvé and not of other Gods.

Dt 18,9-14 : the Law prohibits the divination, the incantations, the mantique one or the magic.

Demons of the dream

According to G. Van der Leeuw, everywhere the demon S is older than the gods . A demon is not necessarily a lower being. It can even sometimes become a god. In the Animism, the world is filled of Esprit S and demons. In the beginning the demons are in connection with lived experiments. They result from confrontation to the powers of the life . They take also their source with the experiments of the dream.

the dream distressed , the Nightmare, it is the éphialtès, the Empousa and the lamia of the Greeks, the assyro-Babylonian Lamashtu.

sexual dreams with the demon: it is the union between a demon and an human being. To the extreme it is question of a marriage. This representation of the demon is present everywhere in the monde.
Ils are at the origin of the Incube and the Succube, of Lilith, the first woman of Adam, the Babylonian Ardat Lili . But also the arabo-Islamic Jinn S, the Trolde S Scandinavians and the Fée S celtiques.
Ceci is to be brought closer to the girl of the spirit of the forest of the Siberian chamanic companies (see above). The shamanism was described as being the first religious system. Within this framework, the Shaman could not withdraw himself from this union with the risk to die. It is not aberrant to think that all the forms of unions and marriages with night demons are in fact only one form posterior and adapted (in particular malfaisante) of those of the chamanic beliefs.

The dream and romanticism

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See also: Broad topics romantiques#Le dream and the daydream, the dream and the daydream like romantic topic

The fragment Heinrich von Ofterdingen (Henri d' Ofterdingen) of Novalis starts with the dream of the blue flower which becomes the face of an young girl. With its Heinrich alarm clock puts itself in the search of this flower. Thereafter the blue flower becomes a symbol of the German Romantisme.

The dream and psychology

According to the psychologist Patricia Garfield, there exists a certain plasticity of the dreams, i.e. that the contents of the dreams can vary according to the beliefs of the subjects and " the attente" of the therapeutist in the case of a psychotherapy. Thus in a therapy freudienne, a patient will have dreams whose contents are rather sexual or aggressive whereas in a therapy jungienne the dreams are directed more towards mandalas and prototypes the psyché of the man consists of conscious parts and the other unconscious ones, these last are expressed during the dreams. “ to safeguard stability mental, and even physiological, it is necessary that the conscience and the unconscious one are completely connected, in order to evolve/move in parallel. ” the dreams are expressed by Symbole S, however the same symbol does not have the same direction inevitably, just like of the reasons which one frequently finds (the fall, to fly, continuations…) ask individual interpretations, because their direction depends on the context and the life of the dreamer.

There are dreams which comprise images that the dreamer cannot connect to his life, which do not say anything to him. According to Jung they are images of the Inconscient collective, of the kinds of residues antiquated (Jung) which it calls the prototypes Archétype S. vary much in the details without losing their fundamental designs. Thus one finds in all mythologies the prototypes of the héro, the old man, the mother, etc

the dream and archetypal psychology

According to James Hillman, an analyst jungien, it me which dream is not same as ego not waked up it. There exists between the two a relation of gemellity: they are the shades one of the other . Ego which dreams, i.e. it me imaginal, mixes with the images with the dream and knows that they do not belong to him. Ego is him also an image, a completely subjective figure, a phantom, an emptied shade of the " Je" who gives up himself with the sleep .
Le dream does not belong to the dreamer, this one has only one role in that one. Ego, the " Je" , must relearn to familiarize itself with the dream, to create an intimacy with him, to speak its language, to tame it, without seeking with the " violer" by abusive interpretations.

Ego of day before is naturally resistant to its dissolution in the images of the dreams. James Hillman often employs the term underworld to indicate the underground kingdom, that where our heart survives, but not our body. The underworld it is the kingdom of died of ego, comparable with the kingdom of Hadès. The terminology of Hillman is all borrows Greek mythology, better capable to describe the Archétype S which structure human psychism. The animals seen in dream are for him carrying hearts , i.e. they allow an entry in the underworld . To know what they are, it is necessary to return to the image rather than to our reactions with respect to them. For Hillman, better outward journey with the zoo is worth to discover than is a polar bear seen in dream, rather than to open a dictionary of the symbols.

Géza Róheim

Father of psychoanalytical anthropology, Géza Róheim defines the basic dream like " the resultant of two antagonistic forces, one regressive and maternal tending to turn over in the matrix, and consequently to give up the terrestrial world, the other phallic one tending to rebuild the world by populating it of symbols génitaux". By making dream the " smaller psychic denominator of the humanité" , Róheim made of this one a constant phenomenon through the infinite variations of the cultures and psychisms, allowing to give an account of the theories of the heart, the paradises and the hells and the structure of the tales and the myths:

It seems that in the dream one of the most important sources of the human culture resides. We can say that the gigantic imaginary structure that we built during the centuries occurs indeed in our dreams .

It joined thus Edward Tylor for which the gods results from the Animisme and the animism from the dream, and Laistner which made derive mythology from the cauchemar.
However although it made use of the psychoanalysis like an average convenient good to establish a relation with the " autres" , a kind of technique of investigation, this one did not enable him to establish a systematic grid of interpretation. In its work the doors of the dream , the share of the psychoanalysis in a strict sense is reduced, and it invites the psychoanalysts to make use of anthropology:

I would never have included/understood, for my part, all the implications of the speeches of my patients if I had not been familiarized with the altjiranga mitjina, the eternal beings of the dream .

Analysis of the dreams according to Medard Boss

For Medard Boss, the interpretation of the dreams is arbitrary. He is opposed to Freud as for the reality of an oneiric latent content and does not believe that the manifest content of a dream cannot mean what he claims to be. He opposes to the " desires inconscients" of Freud the intentionality of the desire, i.e. any desire is desire of something.
In other words, the dream is given to see for what it is. For example, to lose teeth in dream is a symbol freudien of masturbation. For Medard Boss, that anything else means only to lose teeth, and no psychic authority would exist in the intention to mask this irrefutable fact.

The general idea of Medard Boss rests on the introduction of the concept of the Dasein, l'" being-là" , l'" to be with the monde" or " that which has to be that which it est". From this point of view, there would exist a " to be là" in the dream which is quite simply another mode to be in the world that the ordinary conscience in the activity of day before. For Medard Boss there exists a continuity (but not an identity) between to exist to it of day before and to exist to it oneiric life.

Medard Boss gives up interpretation for the analysis. This one consists in returning most visible possible all " the exister" of a being dreaming at the moment of its dream. With what it is closed, which is what is given to see or to hear… Replonger in the dream rather than to leave there by interpretation or free association. The Analyze gets along thus in its philosophical definition: " method which aims at including/understanding an object by breaking up it into its constituants".

the most delicate stage then consists in bringing back to the diurnal conscience all this material in order to open with another possibility of being in the world.

Ultimately, the analysis is organized around three principal questions in order to support its opening in the world:

* " can you see with the waking state a situation similaire" ?

* " know you with the waking state something of plus" ?

* " you see more clearly being réveillé" ?

The oneiric repeat broadcast of impressions

According to this point of view, the emotional contents of the dream are identical to emotional contents " préconscients" lived at one time of the day before. The idea is then to make correspond the scene dreamed with the inciting fact by solving the equation: the scene dreamed (which is known) associated with the impression lived in the dream (impression which, it also, is known) = impression of the day before (known since it is about the oneiric impression itself) associated with the inciting fact of the impression (to be discovered by a recollection of the events of the day before).

Dreams and identity

prolegomenes

To put the question of the nature of the dreams amounts raising the question of the nature of the waked up conscience, like that of its reports/ratios to the dream. A such intruder inside oneself, the dream is often lived like an otherness, whose presence even force the réflexion.

For Gaston Bachelard 1884-1962, the dreams charm the " cogito " of the dreamer. Without history and future, they are only one disaster to be it and bring us closer to nothing. The dreams are without Sujet and belong to no matter whom.
Contrary, certain people do not want to see difference between the dream and reality, such Lovecraft 1890-1937:

" Any life in our brain is only one collection of images and that there are no differences between those which are born from the real objects and those which are born from our intimate dreams step more than there is reason to regard the ones as higher than the others "

the key of money ( The Silver Key 1926)

All in nuances is the opinion of Georg Christoph Lichtenberg 1742-1799. Large expert and large theorist of the dream, it locates the debate on that of the state of consciousnesses:

the dreams are lost little by little in our waking state, and it is impossible to say where one starts, or ceases the other .

…

Since it is so frequent in the dreams which one takes its own remarks for those of another - for example when one has a discussion with some one I am astonished simply that more often does not occur with the waking state. The waking state seems to consist primarily in the precise and conventional difference which one establishes between what is us and what is apart from us .

Michel Jouvet, French neurobiologist, and other researchers showed that in the rats and the mice certain functions which one believed hereditary it are not. If one puts the souriceau in a new family, it will behave like this one. Mr. Jouvet from of deduced that these adaptations must be made during the paradoxical sleep and that this one is thus used for the programming of the individuation, i.e. the differentiation of the individuals. Moreover, the conscious Me is active only during the awakening (p.ex. voluntary attention, to make a decision, etc) This me does not control more the brain during the sleep. That which looks at the images of the dreams is not it me conscious, but according to him: “ It is your Oneself, or your unconscious, which dreams you apart from your will ”. For this neurobiologist, the dream is neither of the sleep, nor of the awakening, but a third state of the brain as different from the sleep as this one out of the awakening.

Characters of the dream

The question of the identity of the dreamer and the relationship between the consciences waked up/oneiric appear through the characters of dream.

According to Claude Rifat the Me that we know is only one representative of a multitude of others me inside our " endoréalité".
Le Me usual is distinguished from the others because of a stronger volitive capacity. This capacity, according to this author, is in connection with a preferential Métabolisme, activated in the Cortex préfrontal. Being given the preferential and dominant use Ego on this area, that explains the preeminence of Ego with the waking state. During the dream, this area being less implied (its metabolism being reduced), the oneiric beings re-appear of the zones of " bas-métabolismes".
Il exist exceptions to the prevalence of the cortex préfrontal to the waking state, there acts: multiple personalities, at the " schizophrenic in chronicité" , within the framework of the surgical Lobotomy S, where there exists a modification in the integrity between the frontal cortex and the major structures (limbic structures). Contrary, the process of the " raison" is amplified under the effect of substances such as the psilocine and the Kétamine, which induce a " hyperfrontalité".
Les oneiric beings would be only " hybrids between our Me and the representations stored which we have of the others in our memory " , like our me clean, " stored since our enfance". This " continuum of Moi" reflect the coral organization of our memory, where each of ego would resemble a polyp of the Corail. During the dream, these me, with low volitive capacity, would use the same cerebral structures as it Me with the waking state, in particular the driving cortex and the cerebral structures implied in the mémorisation.
Ceci would make it possible to understand that our individuality is only one lure, that we are primarily the different ones and that our Me cohabits in fact with others me.

For James Hillman, then taken again by Patricia Garfield. This idea could be corroborated by studies showing that the paradoxical sleep would intervene in the fixing of the long-term memory, in particular the cognitive memory. That would thus make method " Stewart-Garfield" a method of behavioral psychology with training of techniques of reconditionnement.

For Genevieve Béduneau the time necessary for the self-induction of a dream varied from 2 to 5 weeks for the children. Once acquired induction, it acts to induce oneiric clearness. The evaluation of the oneiric contents passes by a questionnaire which classifies the situations most frequently met: relations aggressive, sexual, friendly, falls or flight, gifts or treasures, other interactions. The important points of the synthesis are the accounting of the made errors, the successes acquired (while being pleased with those) and the resolutions for the next dreams.

Garfield formulated three great rules, starting from the searchs for Stewart:

- to face and overcome the danger, possibly, and that is even recommended, with the assistance of an ally or a protective figure. The idea is not to kill the enemy but to subject it, and even to be made a future ally of it, in order to obtain or to negotiate with him a gift or a present.

- to seek the pleasure and to prolong it until obtaining the orgasm, any oneiric image representing an aspect of the dreamer asking to be integrated, even in the case of a relation " inconvenante".

- in each oneiric situation, to lead to a positive exit, for examples a dream of fall to transform a dream of flight, to bring back a gift following an overcome attacker, to reach the orgasm during a sexual relation…

the space of the dream

The design of space of dream of Mr. Masud R. Khan is not very far away from the Stewart-Garfield method in its principle. It is a question for the subject of using its interior world and its space of dream to bring up to date instinctual experiments and object-relationships, exactly as the child uses the transitional space such as showed Winnicott. The assumption of Khan is that a dream which is brought up to date in the space of the dream limits the acting out dreams in social space. Conversely when a patient cannot institute such a space, by " incapacity to dream and/or incapacity to control the dream révé" , he seeks to use his social space and his object-relationships for " agir" ( act out ) its dreams. For this author the process of the dream is a biological data, but the space of the dream is a conquest of the development of the person. It is a psychic zone in which the process of the dream is brought up to date in the reality of an experiment. The idea is thus to the minimum to reduce the interpretation of the contents of the dream for not surélaborer the process of the dream, with the detriment of the space of the dream.

The lucid dream

In the lucid dream there is like an irruption of the conscience waked up in the course of the usual oneiric process. The dreamer knows that the world which surrounds it is only one construction of sound Esprit and can thus analyze and react in a more or less rational way according to its degree of “clearness”. This awakening, involuntary or obtained by certain techniques, makes it possible to the dreamer to control the contents and the unfolding of the rêve.
In his thesis of doctorate, Christian Bouchet supports that oneiric clearness is specific, different from the conscience of day before, and on which it cannot be thought. For this author, the same subject can adopt forms of very different conscious consciences. Nature to be it dream " is as unknown as the external reality of the world, and the conscience informs us about him in a way as incomplete as our bodies of the directions about the world extérieur".

Particular dreams

Dream of current events: dream which seems to be copied on reality. Ex: the future groom who dreams of his marriage…
Rêve Concomitant: dream which coincides with the environment at the time of the dream. Ex: a dreamed noise which coincides with an external noise.
recurring Dreams: more or less similar dreams which more or less frequently appear.

Creative dream

It is about a dream of which the subject draws an innovation: idea of an artistic work, " invention" of a new concept…
The induction of the creative dreams points out the process of incubation of antiquity, but with an aim of an artistic creation or resolution of a problem rather than in that of the cure. Many creators found the inspiration dreams some by chance. But it is possible to voluntarily cause it.

The induction of the creative dreams is done according to a process similar to the creative process in general, as described by Don Fabun. This process is worked out thanks to a sufficient motivation, an adequate preparation and an intensive handling. A strong emotional implication is necessary. The stages of incubation, presentiment of the solution and illumination can then occur in the dream, or right after the awakening. The stage of checking makes it possible to evaluate if the solution is correct.

Examples of creative dreams:

work Kubla Khan of Samuel Taylor Coleridge, 1772-1834, was entirely elaborate in dream.
Synésius made dreams helping it to write and solve its problems.
Voltaire composed Henriade during a dream.
Edgar Allan Poe draws from its dreams the inspiration of its stories.
William Blake, 1857-1827, implemented a process of engraving on copper which in dream his/her younger brother deceased indicated to him.
the sonata of the Devil composed by Giuseppe Tartini, 1692-1770, was, according to him, a reproduction less successful than that heard in dream, but all the same one of best than it produced.
Hermann Von Hilprecht, American assyriologist, dreamed the solution of an old mystery of more than three thousand years, and this one proved to be exact.
Friedrich Kekulé von Stradonitz dreamed the cyclic structure of the Benzène and revolutionized modern chemistry.
Otto Loewi was inspired in dream on research concerning the nerve impulse: it accepted the Nobel Prize of Medicine and Physiology in 1936 by showing that the transmission was of nature chemical.
Robert Louis Stevenson worked out a technique enabling him to use its characters of dream what led it to write the Strange Case of Dr. Jekyll and Mr. Hyde .
Jack Nicklaus, golfer professional, improved its " swing" in its dreams.
According to Patricia Garfield, certain songs of the Amerindian traditional cultures were obtained by warriors during their dreams. Idem for many dances, and the clothes industry of many objects like decorative drums, pipes, hairstyles, objects.

Sexual dream

8% of the dreams have sexual contents whose nature is, in the order: " sexual proposals, rolling of shovels, phantasms various and varied, masturbation". In 4% of the cases the subjects (men and women confused) acknowledge to have tested an orgasm.

At the man

According to the report/ratio Kinsey:

83% of men the 45 year old states to have known ejaculations night.
the annual frequency of the sexual dreams with night ejaculation varies from 4 to 11% at the young men and from 3 to 5% at oldest.
5% of the studied subjects knows this type of dream more once per week, with a maximum between adolescence and 30 ans.

The abstinence would not change the number of erections or night ejaculations at the married men.

At the woman

According to the Kinsey report/ratio:

37% of women the 45 year old tested an orgasm in dream.
the annual frequency of the erotic dreams with orgasm is from 3 to 4%,1% by having more one per week.
the incidence of the oneiric orgasms is maximum to forty.

According to the psychologist Abraham Maslow the explicit sexual dreams are rather the fact of the women trustful in themselves, posed, independent and generally active. In the event of little regard of oneself or inhibition, the sexual dreams are rather of symbolic systems type. These results are corroborated by Joseph Adelson, but rather on the criterion of the creativity of a group of young girls.

Premonitory dream

Dreams judged like prophetic, which inevitably do not have a bond with the private life of the dreamer, announcing a future event which will be carried out indeed. The such dream of the Pharaon in the Bible.

See also: premonitory Dream, Rêve#Les Holy Scriptures, Dreams and Prophéties

Nightmare

The nightmare is a dream with strong anxious load which occurs during the paradoxical Sommeil and which is different from the night terrors which occur during the major slow sleep.