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DREAM PSYCHOLOGY
_PSYCHOANALYSIS FOR BEGINNERS_
BY
PROF. DR. SIGMUND FREUD
AUTHORIZED ENGLISH TRANSLATION
BY
M.D. EDER
WITH AN INTRODUCTION BY
ANDRÉ TRIDON
Author of "Psychoanalysis, its History, Theory and Practice."
"Psychoanalysis and Behavior" and "Psychoanalysis, Sleep and Dreams"
NEW YORK
THE JAMES A. McCANN COMPANY
1920
THE JAMES A. McCANN COMPANY
PRINTED IN THE U.S.A.
INTRODUCTION
The medical profession is justly conservative. Human life should not be
considered as the proper material for wild experiments.
Conservatism, however, is too often a welcome excuse for lazy minds,
loath to adapt themselves to fast changing conditions.
Remember the scornful reception which first was accorded to Freud's
discoveries in the domain of the unconscious.
When after years of patient observations, he finally decided to appear
before medical bodies to tell them modestly of some facts which always
recurred in his dream and his patients' dreams, he was first laughed at
and then avoided as a crank.
The words "dream interpretation" were and still are indeed fraught with
unpleasant, unscientific associations. They remind one of all sorts of
childish, superstitious notions, which make up the thread and woof of
dream books, read by none but the ignorant and the primitive.
The wealth of detail, the infinite care never to let anything pass
unexplained, with which he presented to the public the result of his
investigations, are impressing more and more serious-minded scientists,
but the examination of his evidential data demands arduous work and
presupposes an absolutely open mind.
This is why we still encounter men, totally unfamiliar with Freud's
writings, men who were not even interested enough in the subject to
attempt an interpretation of their dreams or their patients' dreams,
deriding Freud's theories and combatting them with the help of
statements which he never made.
Some of them, like Professor Boris Sidis, reach at times conclusions
which are strangely similar to Freud's, but in their ignorance of
psychoanalytic literature, they fail to credit Freud for observations
antedating theirs.
Besides those who sneer at dream study, because they have never looked
into the subject, there are those who do not dare to face the facts
revealed by dream study. Dreams tell us many an unpleasant biological
truth about ourselves and only very free minds can thrive on such a
diet. Self-deception is a plant which withers fast in the pellucid
atmosphere of dream investigation.
The weakling and the neurotic attached to his neurosis are not anxious
to turn such a powerful searchlight upon the dark corners of their
psychology.
Freud's theories are anything but theoretical.
He was moved by the fact that there always seemed to be a close
connection between his patients' dreams and their mental abnormalities,
to collect thousands of dreams and to compare them with the case
histories in his possession.
He did not start out with a preconceived bias, hoping to find evidence
which might support his views. He looked at facts a thousand times
"until they began to tell him something."
His attitude toward dream study was, in other words, that of a
statistician who does not know, and has no means of foreseeing, what
conclusions will be forced on him by the information he is gathering,
but who is fully prepared to accept those unavoidable conclusions.
This was indeed a novel way in psychology. Psychologists had always been
wont to build, in what Bleuler calls "autistic ways," that is through
methods in no wise supported by evidence, some attractive hypothesis,
which sprung from their brain, like Minerva from Jove's brain, fully
armed.
After which, they would stretch upon that unyielding frame the hide of a
reality which they had previously killed.
It is only to minds suffering from the same distortions, to minds also
autistically inclined, that those empty, artificial structures appear
acceptable molds for philosophic thinking.
The pragmatic view that "truth is what works" had not been as yet
expressed when Freud published his revolutionary views on the psychology
of dreams.
Five facts of first magnitude were made obvious to the world by his
interpretation of dreams.
First of all, Freud pointed out a constant connection between some part
of every dream and some detail of the dreamer's life during the previous
waking state. This positively establishes a relation between sleeping
states and waking states and disposes of the widely prevalent view that
dreams are purely nonsensical phenomena coming from nowhere and leading
nowhere.
Secondly, Freud, after studying the dreamer's life and modes of thought,
after noting down all his mannerisms and the apparently insignificant
details of his conduct which reveal his secret thoughts, came to the
conclusion that there was in every dream the attempted or successful
gratification of some wish, conscious or unconscious.
Thirdly, he proved that many of our dream visions are symbolical, which
causes us to consider them as absurd and unintelligible; the
universality of those symbols, however, makes them very transparent to
the trained observer.
Fourthly, Freud showed that sexual desires play an enormous part in our
unconscious, a part which puritanical hypocrisy has always tried to
minimize, if not to ignore entirely.
Finally, Freud established a direct connection between dreams and
insanity, between the symbolic visions of our sleep and the symbolic
actions of the mentally deranged.
There were, of course, many other observations which Freud made while
dissecting the dreams of his patients, but not all of them present as
much interest as the foregoing nor were they as revolutionary or likely
to wield as much influence on modern psychiatry.
Other explorers have struck the path blazed by Freud and leading into
man's unconscious. Jung of Zurich, Adler of Vienna and Kempf of
Washington, D.C., have made to the study of the unconscious,
contributions which have brought that study into fields which Freud
himself never dreamt of invading.
One fact which cannot be too emphatically stated, however, is that but
for Freud's wishfulfillment theory of dreams, neither Jung's "energic
theory," nor Adler's theory of "organ inferiority and compensation,"
nor Kempf's "dynamic mechanism" might have been formulated.
Freud is the father of modern abnormal psychology and he established the
psychoanalytical point of view. No one who is not well grounded in
Freudian lore can hope to achieve any work of value in the field of
psychoanalysis.
On the other hand, let no one repeat the absurd assertion that Freudism
is a sort of religion bounded with dogmas and requiring an act of faith.
Freudism as such was merely a stage in the development of
psychoanalysis, a stage out of which all but a few bigoted camp
followers, totally lacking in originality, have evolved. Thousands of
stones have been added to the structure erected by the Viennese
physician and many more will be added in the course of time.
But the new additions to that structure would collapse like a house of
cards but for the original foundations which are as indestructible as
Harvey's statement as to the circulation of the blood.
Regardless of whatever additions or changes have been made to the
original structure, the analytic point of view remains unchanged.
That point of view is not only revolutionising all the methods of
diagnosis and treatment of mental derangements, but compelling the
intelligent, up-to-date physician to revise entirely his attitude to
almost every kind of disease.
The insane are no longer absurd and pitiable people, to be herded in
asylums till nature either cures them or relieves them, through death,
of their misery. The insane who have not been made so by actual injury
to their brain or nervous system, are the victims of unconscious forces
which cause them to do abnormally things which they might be helped to
do normally.
Insight into one's psychology is replacing victoriously sedatives and
rest cures.
Physicians dealing with "purely" physical cases have begun to take into
serious consideration the "mental" factors which have predisposed a
patient to certain ailments.
Freud's views have also made a revision of all ethical and social values
unavoidable and have thrown an unexpected flood of light upon literary
and artistic accomplishment.
But the Freudian point of view, or more broadly speaking, the
psychoanalytic point of view, shall ever remain a puzzle to those who,
from laziness or indifference, refuse to survey with the great Viennese
the field over which he carefully groped his way. We shall never be
convinced until we repeat under his guidance all his laboratory
experiments.
We must follow him through the thickets of the unconscious, through the
land which had never been charted because academic philosophers,
following the line of least effort, had decided _a priori_ that it could
not be charted.
Ancient geographers, when exhausting their store of information about
distant lands, yielded to an unscientific craving for romance and,
without any evidence to support their day dreams, filled the blank
spaces left on their maps by unexplored tracts with amusing inserts such
as "Here there are lions."
Thanks to Freud's interpretation of dreams the "royal road" into the
unconscious is now open to all explorers. They shall not find lions,
they shall find man himself, and the record of all his life and of his
struggle with reality.
And it is only after seeing man as his unconscious, revealed by his
dreams, presents him to us that we shall understand him fully. For as
Freud said to Putnam: "We are what we are because we have been what we
have been."
Not a few serious-minded students, however, have been discouraged from
attempting a study of Freud's dream psychology.
The book in which he originally offered to the world his interpretation
of dreams was as circumstantial as a legal record to be pondered over by
scientists at their leisure, not to be assimilated in a few hours by
the average alert reader. In those days, Freud could not leave out any
detail likely to make his extremely novel thesis evidentially acceptable
to those willing to sift data.
Freud himself, however, realized the magnitude of the task which the
reading of his _magnum opus_ imposed upon those who have not been
prepared for it by long psychological and scientific training and he
abstracted from that gigantic work the parts which constitute the
essential of his discoveries.
The publishers of the present book deserve credit for presenting to the
reading public the gist of Freud's psychology in the master's own words,
and in a form which shall neither discourage beginners, nor appear too
elementary to those who are more advanced in psychoanalytic study.
Dream psychology is the key to Freud's works and to all modern
psychology. With a simple, compact manual such as _Dream Psychology_
there shall be no longer any excuse for ignorance of the most
revolutionary psychological system of modern times.
ANDRÉ TRIDON.
121 Madison Avenue, New York.
November, 1920.
CONTENTS
CHAPTER PAGE
I DREAMS HAVE A MEANING 1
II THE DREAM MECHANISM 24
III WHY THE DREAM DISGUISES THE DESIRES 57
IV DREAM ANALYSIS 78
V SEX IN DREAMS 104
VI THE WISH IN DREAMS 135
VII THE FUNCTION OF THE DREAM 164
VIII THE PRIMARY AND SECONDARY PROCESS--REGRESSION 186
IX THE UNCONSCIOUS AND CONSCIOUSNESS--REALITY 220
DREAM PSYCHOLOGY
I
DREAMS HAVE A MEANING
In what we may term "prescientific days" people were in no uncertainty
about the interpretation of dreams. When they were recalled after
awakening they were regarded as either the friendly or hostile
manifestation of some higher powers, demoniacal and Divine. With the
rise of scientific thought the whole of this expressive mythology was
transferred to psychology; to-day there is but a small minority among
educated persons who doubt that the dream is the dreamer's own psychical
act.
But since the downfall of the mythological hypothesis an interpretation
of the dream has been wanting. The conditions of its origin; its
relationship to our psychical life when we are awake; its independence
of disturbances which, during the state of sleep, seem to compel notice;
its many peculiarities repugnant to our waking thought; the incongruence
between its images and the feelings they engender; then the dream's
evanescence, the way in which, on awakening, our thoughts thrust it
aside as something bizarre, and our reminiscences mutilating or
rejecting it--all these and many other problems have for many hundred
years demanded answers which up till now could never have been
satisfactory. Before all there is the question as to the meaning of the
dream, a question which is in itself double-sided. There is, firstly,
the psychical significance of the dream, its position with regard to the
psychical processes, as to a possible biological function; secondly, has
the dream a meaning--can sense be made of each single dream as of other
mental syntheses?
Three tendencies can be observed in the estimation of dreams. Many
philosophers have given currency to one of these tendencies, one which
at the same time preserves something of the dream's former
over-valuation. The foundation of dream life is for them a peculiar
state of psychical activity, which they even celebrate as elevation to
some higher state. Schubert, for instance, claims: "The dream is the
liberation of the spirit from the pressure of external nature, a
detachment of the soul from the fetters of matter." Not all go so far as
this, but many maintain that dreams have their origin in real spiritual
excitations, and are the outward manifestations of spiritual powers
whose free movements have been hampered during the day ("Dream
Phantasies," Scherner, Volkelt). A large number of observers acknowledge
that dream life is capable of extraordinary achievements--at any rate,
in certain fields ("Memory").
In striking contradiction with this the majority of medical writers
hardly admit that the dream is a psychical phenomenon at all. According
to them dreams are provoked and initiated exclusively by stimuli
proceeding from the senses or the body, which either reach the sleeper
from without or are accidental disturbances of his internal organs. The
dream has no greater claim to meaning and importance than the sound
called forth by the ten fingers of a person quite unacquainted with
music running his fingers over the keys of an instrument. The dream is
to be regarded, says Binz, "as a physical process always useless,
frequently morbid." All the peculiarities of dream life are explicable
as the incoherent effort, due to some physiological stimulus, of certain
organs, or of the cortical elements of a brain otherwise asleep.
But slightly affected by scientific opinion and untroubled as to the
origin of dreams, the popular view holds firmly to the belief that
dreams really have got a meaning, in some way they do foretell the
future, whilst the meaning can be unravelled in some way or other from
its oft bizarre and enigmatical content. The reading of dreams consists
in replacing the events of the dream, so far as remembered, by other
events. This is done either scene by scene, _according to some rigid
key_, or the dream as a whole is replaced by something else of which it
was a _symbol_. Serious-minded persons laugh at these efforts--"Dreams
are but sea-foam!"
One day I discovered to my amazement that the popular view grounded in
superstition, and not the medical one, comes nearer to the truth about
dreams. I arrived at new conclusions about dreams by the use of a new
method of psychological investigation, one which had rendered me good
service in the investigation of phobias, obsessions, illusions, and the
like, and which, under the name "psycho-analysis," had found acceptance
by a whole school of investigators. The manifold analogies of dream life
with the most diverse conditions of psychical disease in the waking
state have been rightly insisted upon by a number of medical observers.
It seemed, therefore, _a priori_, hopeful to apply to the interpretation
of dreams methods of investigation which had been tested in
psychopathological processes. Obsessions and those peculiar sensations
of haunting dread remain as strange to normal consciousness as do
dreams to our waking consciousness; their origin is as unknown to
consciousness as is that of dreams. It was practical ends that impelled
us, in these diseases, to fathom their origin and formation. Experience
had shown us that a cure and a consequent mastery of the obsessing ideas
did result when once those thoughts, the connecting links between the
morbid ideas and the rest of the psychical content, were revealed which
were heretofore veiled from consciousness. The procedure I employed for
the interpretation of dreams thus arose from psychotherapy.
This procedure is readily described, although its practice demands
instruction and experience. Suppose the patient is suffering from
intense morbid dread. He is requested to direct his attention to the
idea in question, without, however, as he has so frequently done,
meditating upon it. Every impression about it, without any exception,
which occurs to him should be imparted to the doctor. The statement
which will be perhaps then made, that he cannot concentrate his
attention upon anything at all, is to be countered by assuring him most
positively that such a blank state of mind is utterly impossible. As a
matter of fact, a great number of impressions will soon occur, with
which others will associate themselves. These will be invariably
accompanied by the expression of the observer's opinion that they have
no meaning or are unimportant. It will be at once noticed that it is
this self-criticism which prevented the patient from imparting the
ideas, which had indeed already excluded them from consciousness. If the
patient can be induced to abandon this self-criticism and to pursue the
trains of thought which are yielded by concentrating the attention, most
significant matter will be obtained, matter which will be presently seen
to be clearly linked to the morbid idea in question. Its connection with
other ideas will be manifest, and later on will permit the replacement
of the morbid idea by a fresh one, which is perfectly adapted to
psychical continuity.
This is not the place to examine thoroughly the hypothesis upon which
this experiment rests, or the deductions which follow from its
invariable success. It must suffice to state that we obtain matter
enough for the resolution of every morbid idea if we especially direct
our attention to the _unbidden_ associations _which disturb our
thoughts_--those which are otherwise put aside by the critic as
worthless refuse. If the procedure is exercised on oneself, the best
plan of helping the experiment is to write down at once all one's first
indistinct fancies.
I will now point out where this method leads when I apply it to the
examination of dreams. Any dream could be made use of in this way. From
certain motives I, however, choose a dream of my own, which appears
confused and meaningless to my memory, and one which has the advantage
of brevity. Probably my dream of last night satisfies the requirements.
Its content, fixed immediately after awakening, runs as follows:
_"Company; at table or table d'hôte.... Spinach is served. Mrs. E.L.,
sitting next to me, gives me her undivided attention, and places her
hand familiarly upon my knee. In defence I remove her hand. Then she
says: 'But you have always had such beautiful eyes.'.... I then
distinctly see something like two eyes as a sketch or as the contour of
a spectacle lens...."_
This is the whole dream, or, at all events, all that I can remember. It
appears to me not only obscure and meaningless, but more especially odd.
Mrs. E.L. is a person with whom I am scarcely on visiting terms, nor to
my knowledge have I ever desired any more cordial relationship. I have
not seen her for a long time, and do not think there was any mention of
her recently. No emotion whatever accompanied the dream process.
Reflecting upon this dream does not make it a bit clearer to my mind. I
will now, however, present the ideas, without premeditation and without
criticism, which introspection yielded. I soon notice that it is an
advantage to break up the dream into its elements, and to search out the
ideas which link themselves to each fragment.
_Company; at table or table d'hôte._ The recollection of the slight
event with which the evening of yesterday ended is at once called up. I
left a small party in the company of a friend, who offered to drive me
home in his cab. "I prefer a taxi," he said; "that gives one such a
pleasant occupation; there is always something to look at." When we were
in the cab, and the cab-driver turned the disc so that the first sixty
hellers were visible, I continued the jest. "We have hardly got in and
we already owe sixty hellers. The taxi always reminds me of the table
d'hôte. It makes me avaricious and selfish by continuously reminding me
of my debt. It seems to me to mount up too quickly, and I am always
afraid that I shall be at a disadvantage, just as I cannot resist at
table d'hôte the comical fear that I am getting too little, that I must
look after myself." In far-fetched connection with this I quote:
"To earth, this weary earth, ye bring us,
To guilt ye let us heedless go."
Another idea about the table d'hôte. A few weeks ago I was very cross
with my dear wife at the dinner-table at a Tyrolese health resort,
because she was not sufficiently reserved with some neighbors with whom
I wished to have absolutely nothing to do. I begged her to occupy
herself rather with me than with the strangers. That is just as if I had
_been at a disadvantage at the table d'hôte_. The contrast between the
behavior of my wife at the table and that of Mrs. E.L. in the dream now
strikes me: _"Addresses herself entirely to me."_
Further, I now notice that the dream is the reproduction of a little
scene which transpired between my wife and myself when I was secretly
courting her. The caressing under cover of the tablecloth was an answer
to a wooer's passionate letter. In the dream, however, my wife is
replaced by the unfamiliar E.L.
Mrs. E.L. is the daughter of a man to whom I _owed money_! I cannot help
noticing that here there is revealed an unsuspected connection between
the dream content and my thoughts. If the chain of associations be
followed up which proceeds from one element of the dream one is soon led
back to another of its elements. The thoughts evoked by the dream stir
up associations which were not noticeable in the dream itself.
Is it not customary, when some one expects others to look after his
interests without any advantage to themselves, to ask the innocent
question satirically: "Do you think this will be done _for the sake of
your beautiful eyes_?" Hence Mrs. E.L.'s speech in the dream. "You have
always had such beautiful eyes," means nothing but "people always do
everything to you for love of you; you have had _everything for
nothing_." The contrary is, of course, the truth; I have always paid
dearly for whatever kindness others have shown me. Still, the fact that
_I had a ride for nothing_ yesterday when my friend drove me home in his
cab must have made an impression upon me.
In any case, the friend whose guests we were yesterday has often made me
his debtor. Recently I allowed an opportunity of requiting him to go by.
He has had only one present from me, an antique shawl, upon which eyes
are painted all round, a so-called Occhiale, as a _charm_ against the
_Malocchio_. Moreover, he is an _eye specialist_. That same evening I
had asked him after a patient whom I had sent to him for _glasses_.
As I remarked, nearly all parts of the dream have been brought into this
new connection. I still might ask why in the dream it was _spinach_
that was served up. Because spinach called up a little scene which
recently occurred at our table. A child, whose _beautiful eyes_ are
really deserving of praise, refused to eat spinach. As a child I was
just the same; for a long time I loathed _spinach_, until in later life
my tastes altered, and it became one of my favorite dishes. The mention
of this dish brings my own childhood and that of my child's near
together. "You should be glad that you have some spinach," his mother
had said to the little gourmet. "Some children would be very glad to get
spinach." Thus I am reminded of the parents' duties towards their
children. Goethe's words--
"To earth, this weary earth, ye bring us,
To guilt ye let us heedless go"--
take on another meaning in this connection.
Here I will stop in order that I may recapitulate the results of the
analysis of the dream. By following the associations which were linked
to the single elements of the dream torn from their context, I have been
led to a series of thoughts and reminiscences where I am bound to
recognize interesting expressions of my psychical life. The matter
yielded by an analysis of the dream stands in intimate relationship with
the dream content, but this relationship is so special that I should
never have been able to have inferred the new discoveries directly from
the dream itself. The dream was passionless, disconnected, and
unintelligible. During the time that I am unfolding the thoughts at the
back of the dream I feel intense and well-grounded emotions. The
thoughts themselves fit beautifully together into chains logically bound
together with certain central ideas which ever repeat themselves. Such
ideas not represented in the dream itself are in this instance the
antitheses _selfish, unselfish, to be indebted, to work for nothing_. I
could draw closer the threads of the web which analysis has disclosed,
and would then be able to show how they all run together into a single
knot; I am debarred from making this work public by considerations of a
private, not of a scientific, nature. After having cleared up many
things which I do not willingly acknowledge as mine, I should have much
to reveal which had better remain my secret. Why, then, do not I choose
another dream whose analysis would be more suitable for publication, so
that I could awaken a fairer conviction of the sense and cohesion of the
results disclosed by analysis? The answer is, because every dream which
I investigate leads to the same difficulties and places me under the
same need of discretion; nor should I forgo this difficulty any the
more were I to analyze the dream of some one else. That could only be
done when opportunity allowed all concealment to be dropped without
injury to those who trusted me.
The conclusion which is now forced upon me is that the dream is a _sort
of substitution_ for those emotional and intellectual trains of thought
which I attained after complete analysis. I do not yet know the process
by which the dream arose from those thoughts, but I perceive that it is
wrong to regard the dream as psychically unimportant, a purely physical
process which has arisen from the activity of isolated cortical elements
awakened out of sleep.
I must further remark that the dream is far shorter than the thoughts
which I hold it replaces; whilst analysis discovered that the dream was
provoked by an unimportant occurrence the evening before the dream.
Naturally, I would not draw such far-reaching conclusions if only one
analysis were known to me. Experience has shown me that when the
associations of any dream are honestly followed such a chain of thought
is revealed, the constituent parts of the dream reappear correctly and
sensibly linked together; the slight suspicion that this concatenation
was merely an accident of a single first observation must, therefore,
be absolutely relinquished. I regard it, therefore, as my right to
establish this new view by a proper nomenclature. I contrast the dream
which my memory evokes with the dream and other added matter revealed by
analysis: the former I call the dream's _manifest content_; the latter,
without at first further subdivision, its _latent content_. I arrive at
two new problems hitherto unformulated: (1) What is the psychical
process which has transformed the latent content of the dream into its
manifest content? (2) What is the motive or the motives which have made
such transformation exigent? The process by which the change from latent
to manifest content is executed I name the _dream-work_. In contrast
with this is the _work of analysis_, which produces the reverse
transformation. The other problems of the dream--the inquiry as to its
stimuli, as to the source of its materials, as to its possible purpose,
the function of dreaming, the forgetting of dreams--these I will discuss
in connection with the latent dream-content.
I shall take every care to avoid a confusion between the _manifest_ and
the _latent content_, for I ascribe all the contradictory as well as the
incorrect accounts of dream-life to the ignorance of this latent
content, now first laid bare through analysis.
The conversion of the latent dream thoughts into those manifest deserves
our close study as the first known example of the transformation of
psychical stuff from one mode of expression into another. From a mode of
expression which, moreover, is readily intelligible into another which
we can only penetrate by effort and with guidance, although this new
mode must be equally reckoned as an effort of our own psychical
activity. From the standpoint of the relationship of latent to manifest
dream-content, dreams can be divided into three classes. We can, in the
first place, distinguish those dreams which have a _meaning_ and are, at
the same time, _intelligible_, which allow us to penetrate into our
psychical life without further ado. Such dreams are numerous; they are
usually short, and, as a general rule, do not seem very noticeable,
because everything remarkable or exciting surprise is absent. Their
occurrence is, moreover, a strong argument against the doctrine which
derives the dream from the isolated activity of certain cortical
elements. All signs of a lowered or subdivided psychical activity are
wanting. Yet we never raise any objection to characterizing them as
dreams, nor do we confound them with the products of our waking life.
A second group is formed by those dreams which are indeed self-coherent
and have a distinct meaning, but appear strange because we are unable to
reconcile their meaning with our mental life. That is the case when we
dream, for instance, that some dear relative has died of plague when we
know of no ground for expecting, apprehending, or assuming anything of
the sort; we can only ask ourself wonderingly: "What brought that into
my head?" To the third group those dreams belong which are void of both
meaning and intelligibility; they are _incoherent, complicated, and
meaningless_. The overwhelming number of our dreams partake of this
character, and this has given rise to the contemptuous attitude towards
dreams and the medical theory of their limited psychical activity. It is
especially in the longer and more complicated dream-plots that signs of
incoherence are seldom missing.
The contrast between manifest and latent dream-content is clearly only
of value for the dreams of the second and more especially for those of
the third class. Here are problems which are only solved when the
manifest dream is replaced by its latent content; it was an example of
this kind, a complicated and unintelligible dream, that we subjected to
analysis. Against our expectation we, however, struck upon reasons which
prevented a complete cognizance of the latent dream thought. On the
repetition of this same experience we were forced to the supposition
that there is an _intimate bond, with laws of its own, between the
unintelligible and complicated nature of the dream and the difficulties
attending communication of the thoughts connected with the dream_.
Before investigating the nature of this bond, it will be advantageous to
turn our attention to the more readily intelligible dreams of the first
class where, the manifest and latent content being identical, the dream
work seems to be omitted.
The investigation of these dreams is also advisable from another
standpoint. The dreams of _children_ are of this nature; they have a
meaning, and are not bizarre. This, by the way, is a further objection
to reducing dreams to a dissociation of cerebral activity in sleep, for
why should such a lowering of psychical functions belong to the nature
of sleep in adults, but not in children? We are, however, fully
justified in expecting that the explanation of psychical processes in
children, essentially simplified as they may be, should serve as an
indispensable preparation towards the psychology of the adult.
I shall therefore cite some examples of dreams which I have gathered
from children. A girl of nineteen months was made to go without food
for a day because she had been sick in the morning, and, according to
nurse, had made herself ill through eating strawberries. During the
night, after her day of fasting, she was heard calling out her name
during sleep, and adding: "_Tawberry, eggs, pap_." She is dreaming that
she is eating, and selects out of her menu exactly what she supposes she
will not get much of just now.
The same kind of dream about a forbidden dish was that of a little boy
of twenty-two months. The day before he was told to offer his uncle a
present of a small basket of cherries, of which the child was, of
course, only allowed one to taste. He woke up with the joyful news:
"Hermann eaten up all the cherries."
A girl of three and a half years had made during the day a sea trip
which was too short for her, and she cried when she had to get out of
the boat. The next morning her story was that during the night she had
been on the sea, thus continuing the interrupted trip.
A boy of five and a half years was not at all pleased with his party
during a walk in the Dachstein region. Whenever a new peak came into
sight he asked if that were the Dachstein, and, finally, refused to
accompany the party to the waterfall. His behavior was ascribed to
fatigue; but a better explanation was forthcoming when the next morning
he told his dream: _he had ascended the Dachstein_. Obviously he
expected the ascent of the Dachstein to be the object of the excursion,
and was vexed by not getting a glimpse of the mountain. The dream gave
him what the day had withheld. The dream of a girl of six was similar;
her father had cut short the walk before reaching the promised objective
on account of the lateness of the hour. On the way back she noticed a
signpost giving the name of another place for excursions; her father
promised to take her there also some other day. She greeted her father
next day with the news that she had dreamt that _her father had been
with her to both places_.
What is common in all these dreams is obvious. They completely satisfy
wishes excited during the day which remain unrealized. They are simply
and undisguisedly realizations of wishes.
The following child-dream, not quite understandable at first sight, is
nothing else than a wish realized. On account of poliomyelitis a girl,
not quite four years of age, was brought from the country into town, and
remained over night with a childless aunt in a big--for her, naturally,
huge--bed. The next morning she stated that she had dreamt that _the
bed was much too small for her, so that she could find no place in it_.
To explain this dream as a wish is easy when we remember that to be
"big" is a frequently expressed wish of all children. The bigness of the
bed reminded Miss Little-Would-be-Big only too forcibly of her
smallness. This nasty situation became righted in her dream, and she
grew so big that the bed now became too small for her.
Even when children's dreams are complicated and polished, their
comprehension as a realization of desire is fairly evident. A boy of
eight dreamt that he was being driven with Achilles in a war-chariot,
guided by Diomedes. The day before he was assiduously reading about
great heroes. It is easy to show that he took these heroes as his
models, and regretted that he was not living in those days.
From this short collection a further characteristic of the dreams of
children is manifest--_their connection with the life of the day_. The
desires which are realized in these dreams are left over from the day
or, as a rule, the day previous, and the feeling has become intently
emphasized and fixed during the day thoughts. Accidental and indifferent
matters, or what must appear so to the child, find no acceptance in the
contents of the dream.
Innumerable instances of such dreams of the infantile type can be found
among adults also, but, as mentioned, these are mostly exactly like the
manifest content. Thus, a random selection of persons will generally
respond to thirst at night-time with a dream about drinking, thus
striving to get rid of the sensation and to let sleep continue. Many
persons frequently have these comforting _dreams_ before waking, just
when they are called. They then dream that they are already up, that
they are washing, or already in school, at the office, etc., where they
ought to be at a given time. The night before an intended journey one
not infrequently dreams that one has already arrived at the destination;
before going to a play or to a party the dream not infrequently
anticipates, in impatience, as it were, the expected pleasure. At other
times the dream expresses the realization of the desire somewhat
indirectly; some connection, some sequel must be known--the first step
towards recognizing the desire. Thus, when a husband related to me the
dream of his young wife, that her monthly period had begun, I had to
bethink myself that the young wife would have expected a pregnancy if
the period had been absent. The dream is then a sign of pregnancy. Its
meaning is that it shows the wish realized that pregnancy should not
occur just yet. Under unusual and extreme circumstances, these dreams
of the infantile type become very frequent. The leader of a polar
expedition tells us, for instance, that during the wintering amid the
ice the crew, with their monotonous diet and slight rations, dreamt
regularly, like children, of fine meals, of mountains of tobacco, and of
home.
It is not uncommon that out of some long, complicated and intricate
dream one specially lucid part stands out containing unmistakably the
realization of a desire, but bound up with much unintelligible matter.
On more frequently analyzing the seemingly more transparent dreams of
adults, it is astonishing to discover that these are rarely as simple as
the dreams of children, and that they cover another meaning beyond that
of the realization of a wish.
It would certainly be a simple and convenient solution of the riddle if
the work of analysis made it at all possible for us to trace the
meaningless and intricate dreams of adults back to the infantile type,
to the realization of some intensely experienced desire of the day. But
there is no warrant for such an expectation. Their dreams are generally
full of the most indifferent and bizarre matter, and no trace of the
realization of the wish is to be found in their content.
Before leaving these infantile dreams, which are obviously unrealized
desires, we must not fail to mention another chief characteristic of
dreams, one that has been long noticed, and one which stands out most
clearly in this class. I can replace any of these dreams by a phrase
expressing a desire. If the sea trip had only lasted longer; if I were
only washed and dressed; if I had only been allowed to keep the cherries
instead of giving them to my uncle. But the dream gives something more
than the choice, for here the desire is already realized; its
realization is real and actual. The dream presentations consist chiefly,
if not wholly, of scenes and mainly of visual sense images. Hence a kind
of transformation is not entirely absent in this class of dreams, and
this may be fairly designated as the dream work. _An idea merely
existing in the region of possibility is replaced by a vision of its
accomplishment._
II
THE DREAM MECHANISM
We are compelled to assume that such transformation of scene has also
taken place in intricate dreams, though we do not know whether it has
encountered any possible desire. The dream instanced at the
commencement, which we analyzed somewhat thoroughly, did give us
occasion in two places to suspect something of the kind. Analysis
brought out that my wife was occupied with others at table, and that I
did not like it; in the dream itself _exactly the opposite_ occurs, for
the person who replaces my wife gives me her undivided attention. But
can one wish for anything pleasanter after a disagreeable incident than
that the exact contrary should have occurred, just as the dream has it?
The stinging thought in the analysis, that I have never had anything for
nothing, is similarly connected with the woman's remark in the dream:
"You have always had such beautiful eyes." Some portion of the
opposition between the latent and manifest content of the dream must be
therefore derived from the realization of a wish.
Another manifestation of the dream work which all incoherent dreams have
in common is still more noticeable. Choose any instance, and compare the
number of separate elements in it, or the extent of the dream, if
written down, with the dream thoughts yielded by analysis, and of which
but a trace can be refound in the dream itself. There can be no doubt
that the dream working has resulted in an extraordinary compression or
_condensation_. It is not at first easy to form an opinion as to the
extent of the condensation; the more deeply you go into the analysis,
the more deeply you are impressed by it. There will be found no factor
in the dream whence the chains of associations do not lead in two or
more directions, no scene which has not been pieced together out of two
or more impressions and events. For instance, I once dreamt about a kind
of swimming-bath where the bathers suddenly separated in all directions;
at one place on the edge a person stood bending towards one of the
bathers as if to drag him out. The scene was a composite one, made up
out of an event that occurred at the time of puberty, and of two
pictures, one of which I had seen just shortly before the dream. The two
pictures were The Surprise in the Bath, from Schwind's Cycle of the
Melusine (note the bathers suddenly separating), and The Flood, by an
Italian master. The little incident was that I once witnessed a lady,
who had tarried in the swimming-bath until the men's hour, being helped
out of the water by the swimming-master. The scene in the dream which
was selected for analysis led to a whole group of reminiscences, each
one of which had contributed to the dream content. First of all came the
little episode from the time of my courting, of which I have already
spoken; the pressure of a hand under the table gave rise in the dream to
the "under the table," which I had subsequently to find a place for in
my recollection. There was, of course, at the time not a word about
"undivided attention." Analysis taught me that this factor is the
realization of a desire through its contradictory and related to the
behavior of my wife at the table d'hôte. An exactly similar and much
more important episode of our courtship, one which separated us for an
entire day, lies hidden behind this recent recollection. The intimacy,
the hand resting upon the knee, refers to a quite different connection
and to quite other persons. This element in the dream becomes again the
starting-point of two distinct series of reminiscences, and so on.
The stuff of the dream thoughts which has been accumulated for the
formation of the dream scene must be naturally fit for this application.
There must be one or more common factors. The dream work proceeds like
Francis Galton with his family photographs. The different elements are
put one on top of the other; what is common to the composite picture
stands out clearly, the opposing details cancel each other. This process
of reproduction partly explains the wavering statements, of a peculiar
vagueness, in so many elements of the dream. For the interpretation of
dreams this rule holds good: When analysis discloses _uncertainty_, as
to _either_--_or_ read _and_, _taking_ each section of the apparent
alternatives as a separate outlet for a series of impressions.
When there is nothing in common between the dream thoughts, the dream
work takes the trouble to create a something, in order to make a common
presentation feasible in the dream. The simplest way to approximate two
dream thoughts, which have as yet nothing in common, consists in making
such a change in the actual expression of one idea as will meet a slight
responsive recasting in the form of the other idea. The process is
analogous to that of rhyme, when consonance supplies the desired common
factor. A good deal of the dream work consists in the creation of those
frequently very witty, but often exaggerated, digressions. These vary
from the common presentation in the dream content to dream thoughts
which are as varied as are the causes in form and essence which give
rise to them. In the analysis of our example of a dream, I find a like
case of the transformation of a thought in order that it might agree
with another essentially foreign one. In following out the analysis I
struck upon the thought: _I should like to have something for nothing_.
But this formula is not serviceable to the dream. Hence it is replaced
by another one: "I should like to enjoy something free of cost."[1] The
word "kost" (taste), with its double meaning, is appropriate to a table
d'hôte; it, moreover, is in place through the special sense in the
dream. At home if there is a dish which the children decline, their
mother first tries gentle persuasion, with a "Just taste it." That the
dream work should unhesitatingly use the double meaning of the word is
certainly remarkable; ample experience has shown, however, that the
occurrence is quite usual.
Through condensation of the dream certain constituent parts of its
content are explicable which are peculiar to the dream life alone, and
which are not found in the waking state. Such are the composite and
mixed persons, the extraordinary mixed figures, creations comparable
with the fantastic animal compositions of Orientals; a moment's thought
and these are reduced to unity, whilst the fancies of the dream are ever
formed anew in an inexhaustible profusion. Every one knows such images
in his own dreams; manifold are their origins. I can build up a person
by borrowing one feature from one person and one from another, or by
giving to the form of one the name of another in my dream. I can also
visualize one person, but place him in a position which has occurred to
another. There is a meaning in all these cases when different persons
are amalgamated into one substitute. Such cases denote an "and," a "just
like," a comparison of the original person from a certain point of view,
a comparison which can be also realized in the dream itself. As a rule,
however, the identity of the blended persons is only discoverable by
analysis, and is only indicated in the dream content by the formation of
the "combined" person.