MaHS :: Approaching the unconscious :: The function of dreams

Dreams are complex and nutoriously difficult to understand. This is distinct from the disciplined means of conscious communication as typically we look for a clear and logical way of sharing an idea. Dreams, however, present symbols in such a way that fascinates or threatens. This is distinct from the structure imposed by our conscious mind and as such we risk ignoring such concepts. Jung suggests we might be more inclined to accept dreams if we truely understood how unordered our conscious thinking processes can actually be.

The more closely we examine our ideas, the more imprecise they become. Information passes between the conscious and unconscious colouring such ideas with unconscious undertones. These ideas quickly take on meanings beyond the scope of conventional use. Such undertones are applied unconsciously and uniquely by each individual yet we assume common understanding. The variation is most prominently exposed when we encounter distinct social, religious, political and psychological experiences.

Jung proposes that in so far as concepts are synonymous with words, variations in the underlying meaning of ideas are limited. If not variations in the meaning of ideas are diverse and far reaching. This is particularly true in the emotional sense. As such the most innocuous or clear statement contains more than we might assume. Jung asserts this is because every concept in the conscious mind has its own association. Whilst these vary in intensity each has the scope to reframe an idea as something distinct. These may appear irrelevant but maintain great significance within dream analysis; they are the root of conscious thoughts. One of the reasons then for vivid images within dreams is that they contain these associated undertones in pictorial form.

Jung notes that dreams often express a point metaphorically; but our lack of understanding does not evidence the intention of such ideas being deliberately opaque. It exposes limitations in our understanding of emotive pictoral expression. We have trained ourselves to discard the trimmings of ideas that are still present within the primitive mind. The primative mind, Jung asserts, confers attributes to things we find unacceptable. Most of us have consigned such associations that all concepts contain to the unconscious mind. The primitive world, Jung asserts, does not maintain the same sharp boundaries that exist within "rational" societies.

We keep such concepts below the threshold of consciousness and even suggest something is wrong when such ideas appear. We are so accustomed to a reasonable world that anything distinct is put down to pathological disturbance. Jung uses a case example of a Doctor with the compulsive belief he has cancer. This fear, Jung explains, was not the result of conscious deliberation. But nonetheless this idea held a power of its own which this Doctor could not escape. For a primative man, the haunting of a ghost might be admissible, but for civilised man to realise such an experience is nothing but a prank of the imagination; this can be world shattering.

Many dreams present ideas consistent with primitive ideas. Freud referred to such ideas as "archaic remnants" consistent with the view that the unconscious is the appendix of consciousness. Jung believes these are not remnants but integral parts of the unconscious to be found everywhere. Such associations are the link between the rational world of consciousness and primative instinct. We are desensitized to such images and need something stronger to make real these thoughts and impressions. Individuals stimlate or disturb us and whilst we might not be conscious of the effect they are having our unconscious mind will at times communicate this message too us.

The general purpose of dreams then is to restore the psychic balance. This is the complimentary or compensatory role of dreams. The dream warns of the deficiencies in personality. They can warn us of pending disasters or foreshadow future events. This is not a form of precognition; Jung suggests that this indocates how many of life's crisis have a long unconscious history. Sometimes it is as though a benevolent hand guides and othertimes not. Sometimes dreams are even traps. Dreams are not triffling but originate in a spirit that is not quite human but instead a breath of nature. Jung asserts that civilised man is a great thing, but purchased at such a cost as we are only just beginning to understand. As we became more civilisted we distinguished our consciousness at the expense of our psyche. Jung asserts that the conscious and unconscious must be united and move in parallel or the divided self risks dissociation and consequently disease.

Dream symbols are the messengers of the instictive element of the psyche; these symbols enrich consciousness. No dream symbol can be seperated from he who dreams it, and there is no straightforward interpretation of dreams. Jung asserts that motifs do occur such as falling, flying, persecution by animals or man, public nakedness, being in a hurry, getting lost in the crowd, running hard but getting nowhere, growing big or small. But these motifs are to be interpreted in context. Recurring dreams may relate to a deficiency in an individuals approach to life or a traumatic moment. It may also be anticipating a future moment not yet realised.

MaHS :: Approaching the unconscious :: Past and Future in the Unconscious

Jung begins this chapter by recapping the principles for dream analysis that he has summarily identified. These principles include that (1) the dream should be treated as fact, and (2) the dream is a specific representation of the unconscious. Jung then asserts that if we consider dreams as a normal every day occurance the question of the dreams origins might become of interest. Jung suggests that one starting point might be the points of interaction between the conscious and unconscious.

There are times when a thought, idea or word was "on the tip of my tongue" but now it has slipped from conscious thought. There is sufficient evidence to suggest I have not forgotten, given much later often the thought returns. Jung claims the image, thought or impression lost continues to have a lasting affect on our conscious thought. Another example might include absent mindedly entering a room to look for something, only to be unable to remember what it is that you we looking for. The unconscious may suddenly promt and the object is again in focus.

Observing those with neurotic symptoms can therefore give insight into an individuals unconscious actions. Whilst they may be unable to account for their actions the unconscious will often behave as if it is conscious. This is why it is important not to dismiss a hysterical patient as simply lying; his unconscious is simply eclipsing his consciousness. This is similarly what happens as a child when we are distracted whilst the phlebotomist takes blood; consciousness looses focus on the senses producing a dulling effect like anesthesia that mean we miss the "sharp scratch". Jung asserts these memories can be fully recalled with ease if those unconscious thoughts are made conscious.

Jung notes that when we discuss the unconscious we do so from a clinical perspective. Some consider therefore any exhibition of the unconscious to be linked with disease, and therefore the property of clinicians. Jung noted that a simple interaction such as "forgetting" is a good example of natural experience of the unconscious, unrelated to illness. Like scenery in the headlights of a car at night; the conscious mind can only keep so much in focus. "Forgotten" ideas rest just below the subliminal ready to emerge sometimes after years of oblivion.

So whilst consciously we forget unconsciously we have taken note and this affects our interactions with others. One example offered by Jung is that of a professor describing walking with a student and becoming aware he had become distracted by powerful childhood memories. On returning to the place at which the memories began he observed a strong smell of geese. Having been brought up on a geese farm he concludes the smell was not strong enough to break into consciousness thought, but nevertheless the memories still emerge. Neurotic symptoms similarly can be attributed to such "cues" or "triggers". On the otherside Freud has described instances within which the individual "forgets" disagreeable memories as repression.

Jung suggests careful consideration should be given to both the intentional and unintentional contents of the mind. The former is of the ego personality the latter its other side. There are many reasons for forgetting and not all are causally linked to disease. An author is taken by a new idea yet he is unable to identify its source and considers it original; unbeknown to him is bears striking similarity to something already written. Similar occurances affect musicians as well recycling themes thought up by others. Jung asserts that what he has discussed so far in this chapter contextualizes the substance of dreams. It also then contextualizes what can be made of unconscious thoughts or impressions rational or irrational.

The reasons such thoughts or impressions then becomes unconscious is because (a) there is not enough room in our consciousness mind, or (b) there is a good reason we do not wish to recall it. It is necessary then for us to forget some ideas or the mind becomes cluttered; we need to make room for new ideas. Jung also asserts that in the same way we recall old ideas, new ideas can be made apparent too us from the unconscious. For example we might "smell a rat" or sense something is "in the air". Jung describes the unconscious then as full of the germinating seeds of future ideas thoughts and impressions. This has formed the basis of his psychology and his desire to emphasis the minds capacity for new ideas.