{"id":816,"date":"2013-11-18T09:19:23","date_gmt":"2013-11-18T09:19:23","guid":{"rendered":"http:\/\/jungian.co.za\/?p=816"},"modified":"2018-08-26T16:06:18","modified_gmt":"2018-08-26T16:06:18","slug":"jung-and-dreams","status":"publish","type":"post","link":"https:\/\/jungian.co.za\/?p=816","title":{"rendered":"Jung and Dreams | Leslie Zimmermann | Accredited Jungian Analyst | Johannesburg"},"content":{"rendered":"

\"\"<\/a>According to Jung dreams can perform several functions so that they may be confirming, complementary, compensatory or predictive. They can also identify the inner pathological structure, the etiological background, and the attitude to the doctor as well as indicate a prognosis for the future and suggestions for psychotherapeutic treatment (Jung, 1934). Dreams may also contain personal material or archetypal (archaic and typical) material and may be amplified by means such as myth (Hull, 1974).<\/h2>\n

Jung\u2019s approach to dreams is described as final meaning that the images in the dream have their own intrinsic meaning and value (Hull, 1974). Jung maintained that dream symbols should not be viewed semiotically i.e. they are not signs or symptoms, which already have a fixed, known meaning and character. Rather they should be understood as symbols namely, as \u201cexpressions of a content not yet consciously recognised or conceptually formulated\u201d (Hull, 1974: 104). That is, symbols should be hermeneutically understood (Hull, 1974). Although aetiology may be discovered in dreams, it may only appear at the end of an analysis. However it is still possible to identify the \u201cline\u201d in structure (Hull, 1974:91). Additionally dreams reveal the personality\u2019s hidden components (Hull, 1974.)<\/p>\n

Post-Jungian schools have arisen which focus on specific aspects of Jung\u2019s psychology, which in turn inform areas such as interpretation. These schools are referred to as the classical, the developmental and the archetypal schools (Goosen, 1999). However Jung himself developed, utilised and integrated the basic elements out of which these schools developed namely, (a) He addressed individuation and synthesis (classical school) (b) He motivated that aetiology and the line in the structure in dreams can be identified, and maintained that reductive and retrospective dreams may sometimes be of the utmost importance for adaptation (Hull, 1974) (developmental school). (c) Finally, the concept of the archetypes was one of Jung\u2019s major contributions to both psychology and dream work (archetypal school). Thus, although the different schools have further developed these factors and have differentiated themselves from each other, Jung\u2019s original approach to dreams addresses all three aspects as mentioned under points (a) through (c).
\nSymbols<\/strong>
\nPsychic structure is formed as a result of transforming early, concrete \u2018proto-symbols,\u2019 which are based on perceptual and sensory input into symbolic or mental representations of the object (Mitrani, 1996). Symbols are always subjective and have meaning for the individual concerned. However, while the image (symbol) formed is a representation of external reality, it may correspond closely to, or deviate vastly from reality (Hull, 1974; Loewald, 1988).<\/p>\n

A symbol is dynamic, contains opposites, is many-sided and has more than one meaning unlike a sign where the meaning is fixed. This does not however mean that the meaning of the symbol is merely diffuse. On the contrary, the symbol has a specific range of understanding that can be delimited when examined (Adam, 2000).
\nThe etymology of the word symbol comes from the Greek symballein meaning \u2018to throw together.\u2019 Thus, in it\u2019s original sense one already finds the concept of two opposite halves belonging to each other. The understanding of the symbol as a source of recognition derives from the ancient Greek custom where it was customary for two friends to either break a coin or a ring in half. If some other person presented the other half, it was assumed that this person was either family or friend of the person holding the other half (Adam, 2000; Kast, 1991;). Psychologically, the structure of a symbol contains the polar opposites and is a union of these opposites. It originates in a plane or aspect of psyche, which is still in its original unity and has not yet been differentiated out into its opposite poles and presented to consciousness. Although a symbol may contain the polar opposites it also contains several meanings and includes positive and negative, masculine and feminine, material and spiritual meanings, in the dream, one of these meanings becomes apparent and this is discovered in the overall context of the dream and the dreamer\u2019s life. A second source from which the many different meanings for each symbol are derived is from the various religious, folk, mythological and ritualistic ideas and intuitive knowledge of humanity (Adam, 2000).<\/p>\n

Thus, a symbol does not merely have an obvious meaning otherwise it would simply form a part of vocabulary. Care also needs to be taken not to come to a reductive understanding of the dream such as merely attributing a sexual act with a man in a dream to an Oedipal substitute father figure. While this may be part of the understanding, remaining with this understanding may prevent a deeper understanding of the dream symbol. The symbol is also not a substitute for something known, or definable by consciousness but stands authentically for itself. It is seen as a creative expression of the unconscious containing potential development for the individual (Adam, 2000).<\/p>\n

The fact that a symbol contains polar opposites, that it is highly complex, and that it has a numinous (fascinating) affective quality indicates that it is rooted in and has as its core in an ancient and typical level of the psyche. This level refers to Jung\u2019s archetypes. For example, at the core of a symbol one might find the great mother, which would contain the opposites of the too-good mother and the devouring, destructive mother and include every way in which \u201cmother\u201d could manifest (Adam, 2000).
\nFour-layered model of dream symbols<\/strong>
\nAdam (2000) discusses symbols in terms of a 4-layered model. In general, he suggests that in understanding dreams, one works from the outermost layer to the innermost.
\nLayer 1: Reality<\/span>
\nPsychic elements of reality concerning people, things and events that one has recently been in contact with. For example, recent memories, actual conflicts or the day\u2019s left overs.
\nLayer 2: Personal unconscious<\/span>
\nData in dreams relating to infantile fixations.
\nLayer 3: Collective complexes<\/span>
\nData of a collective type connected to the personal complexes, which may include shadow elements. For example, the collective complex of \u201crivalry\u201d projected onto a brother or sister.
\nLayer 4: The archetypal layer<\/span>
\nData from the core of an archetype and the very depths of ones being, which can be accessed by means of mythological amplification.
\nAssociations and amplification of symbols<\/strong>
\nAssociations<\/span>
\nJung\u2019s approach to dream work was to focus on the associations to the dream image itself without wandering away from it.\u00a0 Unlike free associations that move further and further from the image, focussed associations encircle the dream image returning to it again and again and re-establishing a connection with it. While free association does provide interesting and very useful information, if it leads one away from the dream symbol, the use and meaning of the symbol is lost. In fact, if the patient moves to far from the symbol, it could be a form of defense against the symbol\u2019s message (Adam, 2000).<\/p>\n

Assimilation of the symbol into the context is an important step when working with a dream. Context assimilation refers to the dreamer\u2019s related (told) and circumscribed associations to real outer world and actual circumstances. One needs to question and ascertain in what manner the dream elements and situations may be connected to the dreamer\u2019s real life and whether these dream symbols and situations are analogous to anything in the dreamer\u2019s biography or present life. It is only possible to understand a dream in this context.\u00a0 Because of this reference to the actual life of the dreamer much of what is in the dream contains specific, unmistakable \u201cnuances\u201d (Adam, 2000: 263).
\nAmplifications<\/span>
\nThe understanding of a dream symbol through context assimilation can be seen as one half of the work. The second half of understanding is by means of amplification (Adam, 2000; Jung, 1948c;). Thus, the other side of the personal associations is that of objective associations (societal or collective), which belong to all people. Objective associations are arrived at by means of the method of amplification (Adam, 2000).<\/p>\n

By amplification is meant that all present knowledge available that centres on the symbol is brought to the symbol. This would include objective material found in books on symbols, mythology, and knowledge of fairy tales, religious history and the sciences such as ethology or biology. Thus, collective data enables additional illustrative material and examples for understanding the symbol. This amplifies and widens the symbol (Adam, 2000).<\/p>\n

The more biographical and reminiscent the dream symbols are, the more important context assimilation is. The more collective the symbol is, i.e. containing very little reminiscent material but rather a more archetypal quality, the more important amplification is (Adam, 2000).
\nThe production of symbols in the psyche<\/strong>
\nAccording to Jung (1948b) when there is an imbalance between the conscious and the unconscious attitudes, a creative principle, which he calls the transcendent function bridges the tension between these opposite attitudes by means of a symbol thus, transcending them. In this manner, the symbol connects the otherwise separated contents of the unconscious to the conscious attitude.
\nThe Structure of Dreams<\/strong>
\nThe dream is a picture of intrapsychic dynamics comprising a combination of consciousness and the unconscious, the self-regulation of the psyche, subjective and objective levels, causality and finality, and residues of the day\u2019s activities (Adam, 2000).
\nThe dream as a combination of consciousness and the unconscious
\nThe dream acts as an interface between the unconscious and consciousness. During sleep, the dream-ego, the representation of the ego in the dream, focuses on aspects in the unconscious and brings these to conscious awareness. Although the unconscious holds both personal and the collective (societal) experiences, the dream-ego often goes no further than the person\u2019s own neurotic or character complexes, receiving symbolic figures and scenes from them and bringing these to consciousness. The personal unconscious in dreams may include (Adam, 2000):
\na)\u00a0\u00a0 \u00a0Complexes.
\nb)\u00a0\u00a0 \u00a0Repressed memories and traumas.
\nc)\u00a0\u00a0 \u00a0Resistances to instincts or unacceptable wishes (shadow aspects).
\nd)\u00a0\u00a0 \u00a0Developmental impulses or potentials.
\nThe collective unconscious in dreams may include (Ibid):
\na)\u00a0\u00a0 \u00a0Archetypal (archaic and typical) figures.
\nb)\u00a0\u00a0 \u00a0Mythological or Fairytale figures.
\nc)\u00a0\u00a0 \u00a0Animals and plants. These may represent early evolutionary aspects of the organism. Animals may also represent specific instincts and plants may represent the vegetative level in a person.
\nThe dream as compensation or as self-regulation of the psyche<\/strong>
\nSelf-regulation<\/span>
\nAn analogy for dreams is the body\u2019s hormones, which act as messengers for the regulation of the body\u2019s metabolism.\u00a0 In similar vein dreams carry messages from the central part of the total psyche to the central aspect of consciousness, the ego, as a function of psychic regulation. Thus, in order to regulate the conscious ego, the dream joins that which is unconscious to that which is conscious. Just as the physical organ needs to have receptors in place in order to receive the hormonal \u201cmessages,\u201d so the dream needs to be received and understood if its messages are to act as a regulator in their fullest sense.\u00a0 Should the dream\u2019s message not be understood or only partially understood, the dream will repeat in similar or the same form. Thus, the dream as a psychic self-regulation mechanism acts in the service of psychic homeostasis as a function of uniting inner unconscious dissociated aspects with the conscious attitude. The need for regulation derives from the fact that in the first instance, human beings behave and make decisions based on freewill. These conscious decisions may result in anything from a tension between the action and an underlying unconscious attitude, to neuroses or a psychosis.\u00a0 Secondly, human life and development is dynamic. Thus, for example, the dream may inform one whether an outer, fixed or rigid conscious attitude needs to change, in order to match an inner changing psychic attitude, or because there is a need for growth (Adam, 2000; Jung, 1948b; Kast, 1991).
\nCompensation<\/span>
\nDreams are the representative \u201cvoice\u201d of the unconscious point of view held by the psyche. The conscious view is the other \u201cvoice\u201d and together, they may provide a picture of the total, or a more complete point of view. The voice of the unconscious may compliment, contrast or correct the conscious attitude. For example, on a conscious level a person may feel ready and willing to take a specific new step in life. However, the dream may indicate an inner unconscious deep ambivalence and fear for change, which in turn may result in an ongoing tendency not to commit (Adam, 2000).
\nExamples of the compensatory function of dreams are (Adam, 2000):
\na)\u00a0\u00a0 \u00a0Dreams that compensate a chronic lack of self-esteem by means of encouragement or a challenge. This may often occur with patients who are depressed, anxious or uncertain of themselves in conscious life. For example, the dream may show the person doing all those things in the dream that the patient may not have the courage to do in reality.
\nb)\u00a0\u00a0 \u00a0Dreams that compensate self-doubt, undervaluation, disapproval, or uncertainty (unsureness) by means of confirmation or support. For example, a parent who is in the process of a separation or divorce may be feeling guilty and may doubt her\/his parenting. She\/he may be so consumed by these negative feelings that other existing positive ways of parenting that are already in place are currently closed off to her\/his mind. This may affect the decision, which the parent needs to make. A compensatory dream may then regulate this situation by reminding the person of the positive parental behaviours that are in place and thus act as consoling, encouraging and helpful.
\nc)\u00a0\u00a0 \u00a0Dreams may act as a warning to the conscious attitude through criticism, cautioning or questioning. For example, a person may consciously want to make several drastic changes to her\/his lifestyle all at the same time. A dream may then show na\u00efve high-flying behaviour that results in some kind of stumbling and subsequent falling down from a great height as a caution to the person changing too many things at once. Naturally, it is only possible to understand the meaning of the specific dream through discussion with the patient.
\nSubjective and objective levels in dreams<\/strong>
\nDreams may be viewed subjectively or objectively or from both these levels. On the subjective (or intrapsychic) level of dreams interpretation is synthetic and views the dream contents as tendencies or components of the subject and seeks to reunite them with the subject i.e. dream images are treated as symbols standing for the subjective contents. Jung calls the subjective approach a hermeneutic approach (Jung, 1943).\u00a0 All the dream elements stand for potentials, peculiarities, tendencies, functions and attitudes. All figures in the dream represent personified characteristics of the dreamer (Ibid.). These divisions of mind belong to the person\u2019s own psyche and have been projected onto the dream symbols or figures (Adam, 2000).<\/p>\n

Dreams may of course also concern themselves with outer issues and with conflicts with persons and situations in the outer world. In this instance, one speaks of the objective level of dreams. The content of the dream refers to external situations and dream images are equated with real objects. This level of dreams concerns itself with anchoring the person in reality and with concrete relationships to people or objects. Both levels are generally applicable for the dream\u2019s understanding (Adam, 2000).
\nThe subjective understanding of dreams<\/span>
\nOn the subjective level all events, persons or objects that appear in the dream are not understood in their concrete, material sense but as pictorial expressions of the person\u2019s own strengths, own constituents and own inner dynamics in the psyche. Thus, everything is understood with reference to the subject (Adam, 2000; Jung, 1961).
\nOn the subjective level,
\na)\u00a0\u00a0 \u00a0Dream figures indicate potential strengths or energy, characteristics or complexes (positive or negative).
\nb)\u00a0\u00a0 \u00a0Animals are aspects of the body such as instincts, drives \u2013 the person\u2019s \u2018animalness\u2019.
\nc)\u00a0\u00a0 \u00a0Other elements in the dream may express the person\u2019s characteristic dispositions or potentials for development.
\nd)\u00a0\u00a0 \u00a0The incidents, behaviours and events illustrate the dynamics in the person\u2019s psyche.
\nWhen working with the subjective level, it is necessary to keep in mind that the objective world is not necessarily seen as it is but through a subjective lens. Jung (1948b) called the images we build up imagos. For example, one could speak of the mother imago. This would be a picture put together in the psyche of all the person\u2019s experiences, impressions and observations connected to mother. Thus, a complex of the mother imago is created within, even though it may differ considerably from that of the person\u2019s actual mother, or as she is experienced by others (Adam, 2000). Secondly, from a psychological perspective, those characteristics that are unconscious are primarily projected onto other people i.e. symbolised unconscious aspects of the person\u2019s own psyche are projected onto objective figures in the dream. This helps one to recognise these projections (Adam, 2000).
\nThe objective understanding of dreams<\/span>
\nOn the objective level all objects, persons and situations are viewed as real objects in the outer world that are known to the person and to whom the person has a relationship. Thus the person\u2019s mother in the dream refers to the real personal mother, as does the cat, dog, motorcar or boat that the person actually owns in real life. When working with the dream on the objective level one ascertains in which way the dream is associated to the dreamers outer life such as the person\u2019s relationships, professional life, or aims. One seldom finds \u2018pure\u2019 objective dreams but most dreams have at least some objective aspects in them. Because the inner dynamics are projected into the objective world, the subjective and objective levels go hand in hand (Adam, 2000).
\nA continuum between objective and subjective levels<\/span>
\nThe objective level with its actual and remembered references provides a lot of data, which contributes to the analysis of disturbances or conflicts. However, only the subsequent working through of the subjective level can lead to a new synthesis. Thus, the objective and the subjective can together provide a deeper understanding of the dream\u00a0 (Adam, 2000; Jung 1948b).
\nObjective and subjective can be viewed as two poles on either side of a continuum<\/span> (Adam, 2000:197-198):
\ni.\u00a0\u00a0 \u00a0Objective level
\nThe person or object in the dream is identified with the person or object in the outer world. E.g. If a man dreams of his dog, the dream addresses his actual dog.
\nii.\u00a0\u00a0 \u00a0Relative objective level
\nThe dream person is understood as an imago i.e. as the inner representative of the objective person. The emphasis of understanding shifts from the objective person or object, towards the attitude or relationship of the dreamer towards the person or object. E.g. If the dog in the above dream belongs to a man with an anxiety issue and he needs his dog as a constant companion in real life, then on the relative objective level the dream can be understood as an indication of the patient\u2019s dependency on such an attendant object.
\niii.\u00a0\u00a0 \u00a0Partial subjective level
\nSome parts of the dream are viewed subjectively while other parts are viewed objectively. E.g. In the dream of the dog, if part of the behaviour of the dog in the dream differs to its behaviour in real life, the differing aspects would be subjectively viewed as belonging to an instinctual level of the man. If this same dream was also about the man\u2019s girlfriend and if the behaviour and disposition of his girlfriend in the dream is the same as her behaviour and disposition in real life, this part of the dream would be understood on the objective level and would address his actual girlfriend.
\niv.\u00a0\u00a0 \u00a0Subjective level
\nAll images in the dream are viewed and understood in their subjective sense. E.g. In the above dream, the girlfriend would also be viewed on the subjective level i.e. as a contra-sexual aspect within the man\u2019s psyche. As a general rule, aspects that do not belong to the dream ego, but are delegated to other objects or persons in the dream, can be understood as aspects of the psyche that are further from consciousness than those attributed to the dream ego. Unknown objects or persons in the dream are often characteristics of the person\u2019s psyche that are even further from consciousness. When a dream is a pure phantasy product containing no known persons or objects, it belongs entirely to the subjective level.
\nCausality and Finality<\/strong>
\nDreams owe their existence to both causality and finality. Both need to be observed and worked with in dreams as each contains half the truth (Jung, 1948b; Adam, 2000).
\nCausality<\/span>
\nCausality is when psychic phenomena such as dreams or symptoms are viewed from the perspective of postulated causes, which belong to the past. It concerns itself with the questions of how? Or from where? Causality in dreams is retrospective and leads via regression to infantile fixations, biographical complexes, unconscious conflicts, repressed affects and early traumas. If one searches through the reminiscent memory traces (i.e. the unconscious recall of information) in the dreams, one arrives at the stored memory traces from the different phases of life and it becomes possible to find the pathological factors. Causality is viewed as an analytical-diagnostic approach. Often, a current conflict situation links to an original biographical inner conflict, which then activates the reminiscent material in a dream. The dream is thus a regression and a return to the point of the original disturbance as an attempt at resolution (Adam, 2000.
\nFinality<\/span>
\nFinality is understood as a developmental tendency, an obtainable potential, or an aspiration, the origin of which lies in the future, but which is operating in the present as a motivation. A simple example of the principle of finality would be when a person is driving to the shop to buy rolls for breakfast: The reason for driving does not lie within the causal realm but in the imagined expectation of a delicious breakfast with fresh rolls. The motivating reason for driving, the breakfast with rolls, is not a present reality, but lies within a future imagined goal (Adam, 2000: 217).<\/p>\n

Finality in dreams is prospective and concerns itself with the questions of why? Where to?\u00a0 And for what purpose?\u00a0 Thus, one assumes that the origin lies in a future as yet unconscious idea, which results in the relevant dream behaviour in the present. Typical prospective reasons found in dreams are, the correction of a conscious attitude that is too one-sided (compensation), or a developmental impulse towards an as yet unconscious goal. Finality is viewed as synthetic-therapeutic and is considered important because it allows for change, growth and transformation (Adam, 2000).
\nWorking with both causality and finality in dreams<\/span>
\nJust as knowledge of biographical causes does not of itself facilitate change in psychotherapy so, an understanding of causality in dreams is on its own not sufficient.\u00a0 The prospective accounts need to accompany those of causality because within them lie the possibilities and a direction for future development. Thus, inclusion of the prospective is a move from the as-is state to one of dynamic diagnosis and the possibility of a prognosis for the course of the process. Although dreams indicate the future path to follow in anticipatory images, only a very small step towards a more conscious attitude is revealed in a single dream.\u00a0 Importantly, if the indications in the dream for possibilities of growth are not consciously approached, not sought to be understood and not finally actualised, these impulses and suggestions seep away unused (Adam, 2000).
\nResidue of the day\u2019s activities<\/strong>
\nThe depth psychology perspective is that dreams are virtually never a mere recapitulation of events or experiences. Residues from the day form at most a very small part of the dream. Generally it will be noticed that details have in fact been modified in the dream and it is these modifications that are important. Sometimes this only becomes apparent during the discussion of the dream. This perspective holds that the dynamics of the unconscious that want to come to consciousness, select the best possible symbols that can express what needs to be communicated. Thus, in some instances residues from the day\u2019s activities may be the best expression. An exception may be found in the case of trauma such as when a person has experienced or witnessed violence. In this case the dream serves the purpose of working through the overwhelming emotions that were experienced (Adam, 2000).
\nThe dramatic structure of dreams<\/strong>
\nJung (Hull, 1974) describes the structure, which may appear in the average dream as follows: (1) Statement of place. E.g. I was walking on the beach. (2) A statement about the protagonists. E.g. I was walking and I met \u2018X.\u2019\u00a0\u00a0 (3) The exposition. This refers to the scene of the activity, the people who are involved and commonly the dreamer\u2019s initial scene. (4) The development of the plot. A complication, a question or a new intention is introduced that seeks to be solved. (5) The peripeteia or culmination. Something changes or something decisive happens. There is a situation of crisis, the climax of a tense part of the dreamer\u2019s drama is reached or, there is a turn in the activity. (6) The solution or result (lysis). This last phase indicates the solution, which the dreamer seeks or, there is some kind of decrease in the tension.
\nComplexes in Dreams<\/strong>
\nTypes and levels of Complex
\nUnconscious complexes
\nComplexes are multiple. They grow around archetypal nuclei, which are already present in the unconscious. A complex has the tendency to draw all similar experiences, or themes, of a specific type towards it. For example, a person who has experienced continued negative experiences with his personal father could develop a negative father complex, which is made up of repeated thematic representations, most of which lie in the unconscious. Not only are the experiences represented in the complex, but also their accompanying affects. Thus the memories, representations and images are also emotionally toned. It is precisely because of the affective loading of many negative experiences that they need to be repressed into the unconscious. In the case of the above example, the archetypal core of this complex would be the negative-father archetypal pole of the father archetype. Negative complexes would contain negative affects such as hate, anger, anxiety, uncertainty and so on. Positive complexes would contain the pleasant affects. However, neither negative nor positive complexes need be pathological. It is only when they disturb the functioning of the person that they are pathological\u00a0 (Adam, 2000).
\nPathological complexes<\/span>
\nUsually, one finds several disturbed complexes in the psyche. These pathological complexes can be located on different layers in the unconscious from the level of personal experience moving deeper into the psyche until one reaches the core archetypal level. Adam (2000) delineates four levels of complexes as a means of ordering them. As a rule of thumb, it is necessary for the person to work through the first levels before accessing the more healing complexes. However, as with any schematic description of a process, it needs to be kept in mind that these levels, and their appearance in dreams, are complicated and intermingled with each other and more than one level may be found in one dream. The levels of complexes are:
\n1.\u00a0\u00a0 \u00a0Level of pathological biographical complexes<\/span>
\nThis is the first layer, which comprises personal unconscious biographical data. These include:
\na)\u00a0\u00a0 \u00a0The parental complexes and the mother and father complexes (e.g. the bad mother or the too-good mother). Loaded reminiscent situations connected to these complexes appear in dreams.
\nb)\u00a0\u00a0 \u00a0Complexes related to the oral, anal and Oedipal development.
\nc)\u00a0\u00a0 \u00a0Complexes linked to later developmental stages such as latency, puberty or mid-life.
\nThus, for example, a mother\u2019s emotional distance during the first year of life could result in a fixation in the oral stage. This may produce images or situations related to the oral complex in the dream so that one might observe the aggression linked to this stage (Adam, 2000).
\n2.\u00a0\u00a0 \u00a0Level of source or primitive complexes<\/span>
\nThis is the second layer. Examples of these complexes are anxiety, guilt, rivalry, or competency complexes. These refer to the primitive fundamental existential reactions of people. Examples of the kinds of symptoms that can develop out of these are the anxiety disorders or deep disturbances connected to feelings of guilt found in some of the depressions. For example, a rivalry complex might appear with its typical characteristics of enmity and rejection, which, if combined with a negative brother or sister complex may portray a conflict situation in the dream\u00a0\u00a0 (Adam, 2000).
\n3.\u00a0\u00a0 \u00a0Level of one-sided archetypal complexes<\/span>
\nAs archetypes contain both the positive and negative poles in their deepest sense, one could view this third level of pathology as either being a one-sided archetypal complex or, as a too-weak ego that is flooded by archetypal energies.\u00a0 For example, a person may not just be affected by personal experiences of the negative mother but may be influenced by the negative mother archetype. In such an instance, one would find that the entire personality and world view of the person is affected so that the person is always anxious, suspicious and negative, to the extent of seeing the world as a poisonous and threatening place. Thus, the person\u2019s entire existence is disturbed. In the case of a negative matriarchal complex the dream images would be archetypal and might depict a rejecting environment overwhelmed by life-threatening hostility and images of threatening animals or destructive and disorganising feminine powers (Adam, 2000).
\n4.\u00a0\u00a0 \u00a0Level of healing archetypal complexes<\/span>
\nOn this layer the dream would depict healing and healthy images. The person\u2019s psyche would also come into contact with the opposite pole of a negative archetypal complex. The kind of dream images one might find on this level would be those of an intact nature such as relating positively to animals and meeting up with helpful or wise figures (Adam, 2000).
\nHow the complex is recognised in a dream<\/strong>
\nWhen the dream ego meets up with a pathological complex it may either interact with it, or it may resist the complex as it moves into the complex\u2019s vicinity. Complexes may be recognised in a dream in two ways: Firstly, in the form of a direct representation by means of personification and secondly, in the form of an indirect representation indicated by a change of dream structure in the dream (Adam, 2000).
\nDirect representation: Personification of complexes<\/span>
\nComplexes are represented directly in the dream by a personified form appearing as a person, animal or a being with which the dream-ego is faced.\u00a0 For example, the personal mother in the dream may personify a biographical mother complex. A spider may personify archetypal complexes such as for example, a negative matriarchal complex. All figures in the dream that produce very strong feelings, that hinder one or that pursue one, indicate personified complexes. The dream structure is not altered when complexes are personified (Adam, 2000).
\nIndirect representation: A change of dream structure<\/span>
\nA change in the dream structure or a departure from the ordering of the dream is an indirect indication that the person has made contact with a complex, which could not be directly represented because of a resistance. The resistance in the dream is a form of protection and an indication that the person is not yet able to confront the complex directly in its personified form and that integration of its contents is not yet possible A confrontation with the complex is thus evaded by means of changes of scenery (film cuts), ruptures and interruptions. Resistance may be observed in the dream when a blockage suddenly appears such as a wall, a closed door or some other obstruction. Another form of resistance is when the dream suddenly changes thus affecting its coherence. Similarly, resistance is present when the dream ego turns in the face of the complex and flees. Being followed or chased in a dream and fleeing from this is also an indication that the particular contents in the dream want to come into consciousness. They are attempting to approach the ego and want to be seen and acknowledged. Very strong affect is also a characteristic of indirect representation of complexes. This may also be observed when one or more parts of the dream structure of, exposition, development, culmination and lysis are missing, or when the dream is broken off through waking up (Adam, 2000).<\/p>\n

Resistances manifest themselves in a similar way in everyday outer life. For example, when a conversation reaches a painful issue or something that is too threatening to consciousness, a change of subject often takes place suddenly (Adam, 2000). Ethological studies have also shown how fighting animals often suddenly stop fighting when it seems to be too much for them and they start doing something irrelevant such as grooming themselves (Bowlby, 1969).
\nIndirect complex indications are thus as follows (Adam, 2000: 341):<\/span>
\na)\u00a0\u00a0 \u00a0Interruptions in the continuity of location.
\nThe coherence of the dream is disrupted. If the dream has many breaks in its activities or surprising changes of direction like \u201cfilm cuts\u201d this is an indication of pathological complexes.
\nb)\u00a0\u00a0 \u00a0The \u201ctime phenomenon\u201d of suddenness.
\nThe phenomenon of suddenness is a characteristic indication that one is nearing a complex. Suddenly something happens in the dream that interrupts the normal progression of events. Suddenly a frightening figure appears or something suddenly passes through the activity.
\nc)\u00a0\u00a0 \u00a0An abrupt end to the dream: waking up as a result of the influence of the complex.
\nThe last stage of a dream may be cut off as a result of waking up due to a feeling of anxiety. This points towards a strong complex that is not yet possible to overcome or master. But the person may also wake up at any one of the different stages of the dream from the exposition to the lysis resulting in a fragmented dream.
\nd)\u00a0\u00a0 \u00a0Affect as the indication of a complex.
\nMoments of strong affect in the dream could indicate a reaction to a complex. This is because complexes are always accompanied by feeling contents i.e. that they are feeling-toned. However, a noticeable lack of feelings in situations in the dream that should naturally evoke feelings can also indicate a complex. In these instances it will be observed that the inclusion of affect is cut off by indifference, numbness or lack of reaction.
\nBoth direct and indirect representations may appear in the same dream. Thus, a complex might be confronted up to a certain point in the dream but when it reaches a level that the person is unable to face yet, or that becomes too threatening, a change of scene or theme may take place or the person may even wake up (Adam, 2000).
\nThe relevance of complexes for working with dreams<\/span>
\nThe observation of complexes in dreams has diagnostic and therapeutic implications (Adam, 2000).
\nThe diagnostic significance<\/strong>
\nThe diagnostic significance of dreams is that they assist with the recognition of the structure of the individual\u2019s complexes. Although one needs a series of dreams in order to get a full picture of the complex, the individual dreams will indicate aspects of the complex (Adam, 2000).
\nThe therapeutic significance<\/strong>
\nBecause the therapeutic process involves a slow unravelling of pathological complexes, the complexes that appear in the dream provide appropriate material to additionally guide the work in this process (Adam, 2000).
\nSteps by which to approach a complex in a dream (Adam, 2000: 351)<\/strong>
\nObjective level<\/span>
\nConnection to the previous day\u2019s events:
\nDid the patient experience a similar kind of situation in the past few days?
\na)\u00a0\u00a0 \u00a0Establishing the present context:
\nWhat is the actual relationship to the object that appears in the dream?
\nWhat connects the patient to it?
\nb)\u00a0\u00a0 \u00a0Reference to reminiscent material:
\nWhich biographical memories relate to this?
\nc)\u00a0\u00a0 \u00a0Access to the object by means of knowledge and experience:
\nWhat scientific or other knowledge is available about the symbol in question?
\nSubjective level<\/span>
\na)\u00a0\u00a0 \u00a0Taking back what was projected onto the object:
\nWhich characteristics and threats does the person ascribe to the object?
\nIn which instances does the person conduct her\/himself like this?
\nb)\u00a0\u00a0 \u00a0The deep archetypal levels:
\nThese deeper layers of the symbol may be observed but are not worked with on the subjective level with the person until the person is strong enough.
\nThemes based on Complex Theory<\/strong>
\nEgo complex<\/span>
\n1.\u00a0\u00a0 \u00a0Positive: E.g. Autonomy, love, compassion and the desire to make reparation, self-esteem, self-efficacy, assertiveness, cooperation, secure attachment (Ainsworth, Blehar, Waters & Wall, 1978; Bowlby, 1969; Bowlby, 1979; Kast, 1992; Klein, 1955; 1961; Segal, 1973).
\n2.\u00a0\u00a0 \u00a0Negative: E.g. Helpless, defenceless, submissive, suffering, detachment, dependency, powerlessness, a need for approval, comparisons such as superior-inferior and same-different, worthlessness, inability to act or achieve, entrapment, masochism, insecure, passive-receptive attitude, feeling of injustice, retreat, tension, defenceless, avoidant or ambivalent attachment, unresponsiveness, disparagement, rejection, parental threats \u2018not to love the child\u2019, threats of abandonment (Ainsworth, Blehar, Waters & Wall, 1978; Bowlby, 1969; Bowlby, 1979; Kast, 1992; Klein, 1955; 1961; Segal, 1973).
\nLevel of pathological biographical complexes (Personal unconscious biographical data) (Bowlby, 1969; Bowlby, 1979; Kast, 1992)
\nThe parental complexes and the mother and father complexes.<\/span>
\na)\u00a0\u00a0 \u00a0Parental complexes
\nb)\u00a0\u00a0 \u00a0Positive mother complex: E.g. Nourishing, supportive, organiser, vitality, heroine
\nc)\u00a0\u00a0 \u00a0Negative mother complex: E.g. Devouring, persecuting, withdrawing, aggressive, rejection, abandonment.
\nd)\u00a0\u00a0 \u00a0Positive father complex: E.g. Vitality, courage, organiser, supportive, hero.
\ne)\u00a0\u00a0 \u00a0Negative father complex: E.g. Brutal, controlling, aggressive, putting down, punitive, hostile, too powerful, constraining, rejection, abandonment.
\nComplexes related to the oral, anal and Oedipal development.<\/strong>
\na)\u00a0\u00a0 \u00a0Oral<\/span>
\nOgden\u2019s autistic-contiguous position where the person\u2019s surface is experienced as a hard crust, armour, a shell, repulsion, protection from unspeakable dangers, danger, attack, impenetrability, separateness, otherness, invasion, rigidity. Lack of cohesion, comfort, soothing, gentleness, safety, connectedness. Boundary characteristics such as defining & delineating (Ogden, 1992). Freud\u2019s pessimism, passivity, jealousy idealisation, (Freud, 1905; Louw, 1991). Freud\u2019s neurotic anxiety where the ego is overwhelmed by intrusive id impulses (Sue et al, 1994). Klein\u2019s paranoid-schizoid position – persecutory objects and the resulting anxiety; denial, omnipotent control of external and internal objects, fear of annihilation which maintains a sense of chaos, disintegration, dispersal, and a feeling likened to death. Klein\u2019s depressive position where depressive anxiety predominates together with guilt, love, compassion and the desire to make reparation. Manic defences of control, contempt and triumph (Klein, 1955; 1961; Louw, 1991; Segal, 1973). Erikson\u2019s stage of trust vs. mistrust – the ability to be courageous but careful and having faith and hope or their opposites (Erikson, 1968; Louw, 1991; Meyer, Moore & Viljoen, 1997).
\nb)\u00a0\u00a0 \u00a0Anal<\/span>
\nFreud\u2019s neatness, cleanliness, thrift, accuracy and their opposites, withholding, giving and orderliness (Freud, 1905, Freud, 1917; Louw, 1991). Erikson\u2019s autonomy vs. shame and doubt. The ego strength of willpower. Autonomy and the ability to follow her\/his own will. A balance between societal rules and standards and possible failure (which could result in shame and doubt). Conscience develops out of the conflict between freedom and discipline.
\nc)\u00a0\u00a0 \u00a0Oedipal:<\/span>
\nFreud\u2019s aggression, guilt, fears of punishment and castration, incorporation of society\u2019s moral values (Freud, 1905; Louw, 1991) pride, humility, extraversion or introversion, chastity or promiscuity (Louw, 1991:54). Erikson\u2019s initiative vs. guilt (synthesis = the ego strength of purpose). Increased maturation leads to greater access of people and the world and identification with the parent of the same sex. Intrusion and violation of society\u2019s rules requires coping with guilt. A synthesis of initiative and guilt enables the child to strive purposefully towards goals (Erikson, 1968; Louw, 1991; Meyer, Moore & Viljoen, 1997).
\nComplexes linked to later developmental stages such as latency, puberty or mid-life.<\/span>
\nErikson\u2019s stages (present throughout life) (Erikson, 1968; Louw, 1991; Meyer, Moore & Viljoen, 1997):
\na)\u00a0\u00a0 \u00a06 years – beginning of puberty: Industry vs. inferiority – competence\/efficiency.
\nb)\u00a0\u00a0 \u00a0Adolescence: Identity vs. role confusion \u2013 reliability in self, trustworthiness, fidelity. Three aspects of identity are addressed: Social identity: Which group do I belong to? Own abilities: Who am I? Own values and ideals: What do I want to achieve?
\nc)\u00a0\u00a0 \u00a0Early adulthood: Intimacy vs. isolation – love).
\nd)\u00a0\u00a0 \u00a0Adulthood: Generativity vs. stagnation\/self-obsession – care).
\ne)\u00a0\u00a0 \u00a060 or 70 years onwards: Integrity vs. despair – wisdom.
\nLevel of source or primitive complexes – primitive fundamental existential reactions (Adam, 2000; (Roget\u2019s Thesaurus, 1962; The New Shorter Oxford English Dictionary on Historical Principles, 1993).
\nAnxiety \u2013 concerned, disturbed, distressed, worrying, hesitant, cautious, doubtful, apprehensive, uneasy, shaky, trembling, jumpy.
\nGuilt \u2013 failure of duty, sin, crime; offence, onus, burden, reproach; encroachment, trespass, as wrong: bad, rotten, disgrace, dishonour, unsuitable, unfitting, bad conscience, deserving punishment, has offended, is at fault, to blame, responsible for, sense of wrongness.
\nRivalry \u2013 as jealousy and envy: distrust, resentment, inferiority, prestige-chasing, emulation, competitiveness, possessiveness, covetousness, desire, ill-will, spite. As contention: strife, combat, fighting, argument, sporting, revengeful, malevolence, antagonism, dislike, dissociation, challenge, infringement, withdrawal.
\nCompetency complexes – power, ability, capacity, efficacy, qualification, grace, style, proficiency, efficiency, adaptability, control, mastery, accomplishment, artistry, cleverness, cunning.
\nLevel of one-sided archetypal complexes (A one-sided archetypal complex or, as a too-weak ego that is flooded by archetypal energies).<\/span>
\nE.g. Negative aspects of the \u201cpuer\u201d (child) or \u201cpeter pan\u201d syndrome; negative mother and father archetypes; rigid old man – appearing as animals or persons accompanied by numinous emotions (Adam, 2000; Kast, 1992).
\nLevel of healing archetypal complexes (healing and healthy images).<\/span>
\nE.g. \u201cPuer\u201d (child) in its positive sense; the divine child (a new developing aspect); archetypal mother and father; wise old man or woman; hero or heroine, the trickster as a means to transformation; archetype of the self (accompanied by a profound, moving emotion) \u2013 the archetypes may appearing as animals persons accompanied by numinous emotions (Adam, 2000; Kast, 1992).<\/p>\n

About Leslie<\/h2>\n

\"\"<\/a>Leslie Zimmermann is a Jungian Analyst trained in the philosophy and psychology of C.G. Jung in Zurich and is based in Johannesburg. She offers a range of services, which she integrates, to meet the needs and aspirations of people. In a word, her work is in the service of wholeness. Wholeness includes both our vulnerabilities and our strengths, becoming conscious of our own unique mix of these, honoring our own unique way of functioning and with this knowledge and confidence, contributing as only we each can in our own way, to this evolving world we find ourselves to be a part of.<\/p>\n

Besides having a Diplomate qualification in Analytical psychology, which qualifies me to write about the theory and practice of dream interpretation, I also have an Honours degree in Applied Psychology and a Masters degree in Research psychology, which qualify me to write about theories of human development, personality, abnormal psychology, social psychology, sociology and ethics. Also, theories and knowledge pertaining to sleep and dreams from a perspective of neuropsychological and biological systems.<\/p>\n

Leslie specializes in Analytical Psychology, Voice Dialogue, Life Coaching solutions for business executives. Consulting and coaching for family owned and home-based business
\nFor an appointment Leslie Zimmermann can be contacted on:
\nEmail:<\/strong> leslie.zimmermann@gmail.com
\nMobile:<\/strong> +27 (0)83 384 9812<\/p>\n

Member: SAPC (South African Psychoanalytic Confederation); AGAP (Association of Graduate Analytical Psychologists, Switzerland); SAAJA (Southern African Association of Jungian Analysts); IAAP (International Association for Analytical Psychology); International Association for the Study of Dreams<\/p>\n

 <\/p>\n","protected":false},"excerpt":{"rendered":"

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