essays on dreams

Essays About Dreams In Life: 14 Examples And Topic Ideas

Dreams in life are necessary; if you are writing essays about dreams in life, you can read these essay examples and topic ideas to get started.

Everyone has a dream – a big one or even a small one. Even the most successful people had dreams before becoming who they are today. Having a dream is like having a purpose in life; you will start working hard to reach your dream and never lose interest in life.

Without hard work, you can never turn a dream into a reality; it will only remain a desire. Level up your essay writing skills by reading our essays about dreams in life examples and prompts and start writing an inspiring essay today!

Writing About Dreams: A Guide

Essays about dreams in life: example essays, 1. chase your dreams: the best advice i ever got by michelle colon-johnson, 2. my dream, my future by deborah massey, 3. the pursuit of dreams by christine nishiyama, 4. my dreams and ambitions by kathy benson, 5. turning big dreams into reality by shyam gokarn, 6. my hopes and dreams by celia robinson, 7. always pursue your dreams – no matter what happens by steve bloom, 8. why do we dream by james roland, 9. bad dreams by eli goldstone, 10. why your brain needs to dream by matthew walker, 11. dreams by hedy marks, 12. do dreams really mean anything by david b. feldman, 13. how to control your dreams by serena alagappan, 14. the sunday essay: my dreams on antidepressants by ashleigh young, essays about dreams in life essay topics, 1. what is a dream, 2. what are your dreams in life, 3. why are dreams important in life, 4. what are the reasons for a person to dream big, 5. what do you think about dreams in life vs. short-term sacrifice, 6. what is the purpose of dreaming, 7. why are dreams so strange and vivid, 8. why do dreams feel so real, 9. why are dreams so hard to remember, 10. do dreams mean anything, what is a dream short essay, how can i write my dream in life.

Writing about dreams is an excellent topic for essays, brainstorming new topic ideas for fiction stories, or just as a creative outlet. We all have dreams, whether in our sleep, during the day, or even while walking on a sunny day. Some of the best ways to begin writing about a topic are by reading examples and using a helpful prompt to get started. Check out our guide to writing about dreams and begin mastering the art of writing today!

“Everyone has the ability to dream, but not everyone has the willingness to truly chase their dreams. When people aren’t living their dreams they often have limited belief systems. They believe that their current circumstances and/or surroundings are keeping them from achieving the things they want to do in life.”

In her essay, author Michelle Colon-Johnson encourages her readers to develop a mindset that will let them chase their dreams. So, you have to visualize your dream, manifest it, and start your journey towards it! Check out these essays about dreams and sleep .

“At the time when I have my job and something to make them feel so proud of me, I would like to give them the best life. I would like to make them feel comfortable and see sweet smiles on their faces. This is really the one I like to achieve in my life; mountains of words can’t explain how much I love and appreciate them.”

Author Deborah Massey’s essay talks about her dreams and everything she wanted to achieve and accomplish in her life. She also tells us that we must live our values, pursue our dreams, and follow our passions for the best future.

“Fast-forward 5+ years, and my first published book is coming out this May with Scholastic. And now, let me tell you the truth: I don’t feel any different. I’m extremely grateful for the opportunity, proud of the work I’ve done, and excited for the book’s release. But on a fundamental level, I feel the same.”

In her essay, author Christine Nishiyama shares what she felt when she first achieved one of her goals in life. She says that with this mindset, you will never feel the satisfaction of achieving your goal or the fulfillment of reaching your dream. Instead, she believes that what fulfills people is the pursuit of their dreams in life.

“My dream is to become a good plastic surgeon and day after day it has transformed into an ambition which I want to move towards. I do not want to be famous, but just good enough to have my own clinic and work for a very successful hospital. Many people think that becoming a doctor is difficult, and I know that takes many years of preparation, but anyone can achieve it if they have determination.”

Author Kathy Benson’s essay narrates her life – all the things and struggles she has been through in pursuing her dreams in life. Yet, no matter how hard the situation gets, she always convinces herself not to give up, hoping her dreams will come true one day. She believes that with determination and commitment, anyone can achieve their dreams and goals in life. 

“I have always been a big dreamer and involved in acting upon it. Though, many times I failed, I continued to dream big and act. As long as I recollect, I always had such wild visions and fantasies of thinking, planning, and acting to achieve great things in life. But, as anyone can observe, there are many people, who think and work in that aspect.”

In his essay, author Shyam Gokarn explains why having a big dream is very important in a person’s life. However, he believes that the problem with some people is that they never hold tight to their dreams, even if they can turn them into reality. As a result, they tend to easily give up on their dreams and even stop trying instead of persevering through the pain and anguish of another failure.

“When I was younger, I’ve always had a fairytale-like dream about my future. To marry my prince, have a Fairy Godmother, be a princess… But now, all of that has changed. I’ve realized how hard life is now; that life cannot be like a fairy tale. What you want can’t happen just like that.”

Celia Robinson’s essay talks about her dream since she was a child. Unfortunately, as we grow old, there’s no “Fairy Godmother” that would help us when things get tough. Everyone wants to succeed in the future, but we have to work hard to achieve our dreams and goals.

“Take writing for example. I’ve wanted to be a professional writer since I was a little boy, but I was too scared that I wouldn’t be any good at it. But several years ago I started pursuing this dream despite knowing how difficult it might be. I fully realize I may not make it, but I’m completely fine with that. At least I tried which is more than most people can say.”

In his essay, author Steve Bloom encourages his readers always to pursue their dreams no matter what happens. He asks, “Would you rather pursue them and fail or never try?”. He believes that it’s always better to try and fail than look back and wonder what might have been. Stop thinking that failure or success is the only end goal for pursuing your dreams. Instead, think of it as a long journey where all the experiences you get along the way are just as important as reaching the end goal.

“Dreams are hallucinations that occur during certain stages of sleep. They’re strongest during REM sleep, or the rapid eye movement stage, when you may be less likely to recall your dream. Much is known about the role of sleep in regulating our metabolism, blood pressure, brain function, and other aspects of health. But it’s been harder for researchers to explain the role of dreams. When you’re awake, your thoughts have a certain logic to them. When you sleep, your brain is still active, but your thoughts or dreams often make little or no sense.”

Author James Roland’s essay explains the purpose of having dreams and the factors that can influence our dreams. He also mentioned some of the reasons that cause nightmares. Debra Sullivan, a nurse educator, medically reviews his essay. Sullivan’s expertise includes cardiology, psoriasis/dermatology, pediatrics, and alternative medicine. For more, you can also see these articles about sleep .

“The first time I experienced sleep paralysis and recognised it for what it was I was a student. I had been taking MDMA and listening to Django Reinhardt. My memories of that time are mainly of taking drugs and listening to Django Reinhardt. When I woke up I was in my paralysed body. I was there, inside it. I was inside my leaden wrists, my ribcage, the thick dead roots of my hair, the bandages of skin. This time the hallucinations were auditory. I could hear someone being beaten outside my door. They were screaming for help. And I could do nothing but lie there, locked inside my body . . . whatever bit of me is not my body. That is the bit that exists, by itself, at night.”

In her essay, Author Eli Goldstone talks about her suffering from bad dreams ever since childhood. She also talks about what she feels every time she has sleep paralysis – a feeling of being conscious but unable to move.

“We often hear stories of people who’ve learned from their dreams or been inspired by them. Think of Paul McCartney’s story of how his hit song “Yesterday” came to him in a dream or of Mendeleev’s dream-inspired construction of the periodic table of elements. But, while many of us may feel that our dreams have special meaning or a useful purpose, science has been more skeptical of that claim. Instead of being harbingers of creativity or some kind of message from our unconscious, some scientists have considered dreaming to being an unintended consequence of sleep—a byproduct of evolution without benefit.”

Author Matthew Walker, a professor of psychology and neuroscience, shares some interesting facts about dreams in his essay. According to research, dreaming is more than just a byproduct of sleep; it also serves essential functions in our well-being. 

“Dreams are basically stories and images that our mind creates while we sleep. They can be vivid. They can make you feel happy, sad, or scared. And they may seem confusing or perfectly rational. Dreams can happen at any time during sleep. But you have your most vivid dreams during a phase called REM (rapid eye movement) sleep, when your brain is most active. Some experts say we dream at least four to six times a night.”

In his essay, Author Hedy Marks discusses everything we need to know about dreams in detail – from defining a dream to tips that may help us remember our dreams. Hedy Marks is an Assistant Managing Editor at WebMD , and Carol DerSarkissian, a board-certified emergency physician, medically reviews his essay.

“Regardless of whether dreams foretell the future, allow us to commune with the divine, or simply provide a better understanding of ourselves, the process of analyzing them has always been highly symbolic. To understand the meaning of dreams, we must interpret them as if they were written in a secret code. A quick search of an online dream dictionary will tell you that haunted houses symbolize “unfinished emotional business,” dimly lit lamps mean you’re “feeling overwhelmed by emotional issues,” a feast indicates “a lack of balance in your life,” and garages symbolize a feeling of “lacking direction or guidance in achieving your goals.” 

Author David B. Feldman, an author, speaker, and professor of counseling psychology, believes that dreams may not mean anything, but they tell us something about our emotions. In other words, if you’ve been suffering from a series of bad dreams, it could be worth checking in with yourself to see how you’ve been feeling and perhaps consider whether there’s anything you can do to improve your mood.

“Ever wish you could ice skate across a winter sky, catching crumbs of gingerbread, like flakes of snow, on your tongue? How about conquering a monster in a nightmare, bouncing between mountain peaks, walking through walls, or reading minds? Have you ever longed to hold the hand of someone you loved and lost? If you want to fulfill your fantasies, or even face your fears, you might want to try taking some control of your dreams (try being the operative). People practiced in lucid dreaming—the phenomenon of being aware that you are dreaming while you are asleep—claim that the experience allows adventure, self-discovery, and euphoric joy.”

In her essay, Author Serena Alagappan talks about lucid dreams – a type of dream where a person becomes conscious during a dream. She also talked about ways to control our dreams, such as keeping a journal, reciting mantras before bed, and believing we can. However, not everyone will be able to control their dreams because the levels of lucidity and control differ significantly between individuals.

“There was a period of six months when I tried to go off my medication – a slowly unfolding disaster – and I’d thought my dreams might settle down. Instead, they grew more deranged. Even now I think of the dream in which I was using a cigarette lighter to melt my own father, who had assumed the form of a large candle. I’ve since learned that, apart from more research being needed, this was probably a case of “REM rebound”. When you stop taking the medication, you’ll likely get a lot more REM sleep than you were getting before. In simple terms, your brain goes on a dreaming frenzy, amping up the detail.”

Author Ashleigh Young’s essay informs us how some medications, such as antidepressants, affect our dreams based on her own life experience. She said, “I’ve tried not to dwell too much on my dreams. Yes, they are vivid and sometimes truly gruesome, full of chaotic, unfathomable violence, but weird nights seemed a reasonable price to pay for the bearable days that SSRIs have helped me to have.” 

In simple terms, a dream is a cherished aspiration, ambition, or ideal; is it the same as your goal in life? In your essay, explore this topic and state your opinion about what the word “dream” means to you.

This is an excellent topic for your statement or “about me” essay. Where do you see yourself in the next ten years? Do you have a career plan? If you still haven’t thought about it, maybe it’s time to start thinking about your future.

Having dreams is very important in a person’s life; it motivates, inspires, and helps you achieve any goal that you have in mind. Without dreams, we would feel lost – having no purpose in life. Therefore, in your essay, you should be able to explain to your readers how important it is to have a dream or ambition in life. 

Dreaming big sounds great; however, it’s easier said than done. First, you’ve got to have reasons to dream big, which will motivate you to achieve your goals in life. If you’re writing an essay about dreams in life, mention why most people dare to dream big and achieve more in life. Is it about freedom, money, praise from other people, satisfaction, or something else entirely?

For example, you could watch movies, play video games, relax every night, or give up all of them to learn a complex skill – what would you choose, and why? In your essay about dreams in life, answer the question and include other examples about this topic so your readers can relate.

There are many answers to this question – one is that dreams may have an evolutionary function, testing us in scenarios crucial to our survival. Dreams may also reduce the severity of emotional trauma. On the other hand, some researchers say dreams have no purpose or meaning, while some say we need dreams for physical and mental health. Take a closer look at this topic, and include what you find in your essay.

Weird dreams could result from anxiety, stress, or sleep deprivation. So, manage your stress levels, and stick to a sleep routine to stop having weird dreams. If you wake up from a weird dream, you can fall back asleep using deep breaths or any relaxing activity. You can research other causes of weird dreams and ways to stop yourself from having them for your essay about dreams and sleep.

The same areas of the brain that are active when we learn and process information in the actual world are active when we dream, and they replay the information as we sleep. Many things we see, hear, and feel in our everyday lives appear in our dreams. If you want to write an informative essay about dreams and sleep, look into more details about this topic.

Tip: When editing for grammar, we also recommend taking the time to improve the readability score of a piece of writing before publishing or submitting it.

People may not remember what happened in their dreams. Studies show that people tend to forget their dreams due to the changing levels of acetylcholine and norepinephrine during sleep. This will be quite an exciting topic for your readers because many people can relate. That being said, research more information about this topic, and discuss it in detail in your essay. 

Although some people believe that dreams don’t mean anything, many psychologists and other experts have theorized about the deeper meaning of dreams. Therefore, your essay about dreams and sleep should delve deeper into this topic. If you’re stuck picking your next essay topic, check out our round-up of essay topics about education .

FAQS on Essays About Dreams in Life

There are many great short essays about dreams; you can write your own too! Some great examples include Do Dreams Really Mean Anything? by David B. Feldman and  Dreams by Hedy Marks.

Writing about your dreams in life is a fantastic creative outlet and can even help you plan your future. Use a prompt to get started, like “What are your dreams in life?” or “What do you aspire to be in ten years?” and begin writing without thinking too much about it. See where the pen takes you and start mapping out your future with this writing exercise.

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Dreams and Dreaming

Dreams and dreaming have been discussed in diverse areas of philosophy ranging from epistemology to ethics, ontology, and more recently philosophy of mind and cognitive science. This entry provides an overview of major themes in the philosophy of sleep and dreaming, with a focus on Western analytic philosophy, and discusses relevant scientific findings.

1.1 Cartesian dream skepticism

1.2 earlier discussions of dream skepticism and why descartes’ version is special, 1.3 dreaming and other skeptical scenarios, 1.4 descartes’ solution to the dream problem and real-world dreams, 2.1 are dreams experiences, 2.2 dreams as instantaneous memory insertions, 2.3 empirical evidence on the question of dream experience, 2.4 dreams and hallucinations, 2.5 dreams and illusions, 2.6 dreams as imaginative experiences, 2.7 dreaming and waking mind wandering, 2.8 the problem of dream belief, 3.1 dreaming as a model system and test case for consciousness research, 3.2 dreams, psychosis, and delusions, 3.3 beyond dreams: dreamless sleep experience and the concepts of sleep, waking, and consciousness, 4. dreaming and the self, 5. immorality and moral responsibility in dreams, 6.1 the meaning of dreams, 6.2 the functions of dreaming, 7. conclusions, other internet resources, related entries, 1. dreams and epistemology.

Dream skepticism has traditionally been the most famous and widely discussed philosophical problem raised by dreaming (see Williams 1978; Stroud 1984). In the Meditations , Descartes uses dreams to motivate skepticism about sensory-based beliefs about the external world and his own bodily existence. He notes that sensory experience can also lead us astray in commonplace sensory illusions such as seeing things as too big or small. But he does not think such cases justify general doubts about the reliability of sensory perception: by taking a closer look at an object seen under suboptimal conditions, we can easily avoid deception. By contrast, dreams suggest that even in a seemingly best-case scenario of sensory perception (Stroud 1984), deception is possible. Even the realistic experience of sitting dressed by the fire and looking at a piece of paper in one’s hands (Descartes 1641: I.5) is something that can, and according to Descartes often does, occur in a dream.

There are different ways of construing the dream argument. A strong reading is that Descartes is trapped in a lifelong dream and none of his experiences have ever been caused by external objects (the Always Dreaming Doubt ; see Newman 2019). A weaker reading is that he is just sometimes dreaming but cannot rule out at any given moment that he is dreaming right now (the Now Dreaming Doubt ; see Newman 2019). This is still epistemologically worrisome: even though some of his sensory-based beliefs might be true, he cannot determine which these are unless he can rule out that he is dreaming. Doubt is thus cast on all of his beliefs, making sensory-based knowledge slip out of reach.

Cartesian-style skeptical arguments have the following form (quoted from Klein 2015):

• If I know that p , then there are no genuine grounds for doubting that p .
• U is a genuine ground for doubting that p .
• Therefore, I do not know that p .

If we apply this to the case of dreaming, we get:

• If I know that I am sitting dressed by the fire, then there are no genuine grounds for doubting that I am really sitting dressed by the fire.
• If I were now dreaming, this would be a genuine ground for doubting that I am sitting dressed by the fire: in dreams, I have often had the realistic experience of sitting dressed by the fire when I was actually lying undressed in bed!
• Therefore, I do not know that I am now sitting dressed by the fire.

Importantly, both strong and weak versions of the dream argument cast doubt only on sensory-based beliefs, but leave other beliefs unscathed. According to Descartes, that 2+3=5 or that a square has no more than 4 sides is knowable even if he is now dreaming:

although, in truth, I should be dreaming, the rule still holds that all which is clearly presented to my intellect is indisputably true. (Descartes 1641: V.15)

By Descartes’ lights, dreams do not undermine our ability to engage in the project of pure, rational enquiry (Frankfurt 1970; but see Broughton 2002).

Dream arguments have been a staple of philosophical skepticism since antiquity and were so well known that in his objections to the Meditations , Hobbes (1641) criticized Descartes for not having come up with a more original argument. Yet, Descartes’ version of the problem, more than any other, has left its mark on the philosophical discussion.

Earlier versions tended to touch upon dreams just briefly and discuss them alongside other examples of sensory deception. For example, in the Theaetetus (157e), Plato has Socrates discuss a defect in perception that is common to

dreams and diseases, including insanity, and everything else that is said to cause illusions of sight and hearing and the other senses.

This leads to the conclusion that knowledge cannot be defined through perception.

Dreams also appear in the canon of standard skeptical arguments used by the Pyrrhonists. Again, dreams and sleep are just one of several conditions (including illness, joy, and sorrow) that cast doubt on the trusthworthiness of sensory perception (Diogenes Laertius, Lives of Eminent Philosophers; Sextus Empiricus, Outlines of Pyrrhonism) .

Augustine ( Against the Academics ; Confessions) thought the dream problem could be contained, arguing that in retrospect, we can distinguish both dreams and illusions from actual perception (Matthew 2005: chapter 8). And Montaigne ( The Apology for Raymond Sebond ) noted that wakefulness itself teems with reveries and illusions, which he thought were even more epistemologically worrisome than nocturnal dreams.

Descartes devoted much more space to the discussion of dreaming and cast it as a unique epistemological threat distinct from both waking illusions and evil genius or brain-in-a-vat-style arguments. His claim that he has often been deceived by his dreams implies he also saw dreaming as a real-world (rather than merely hypothetical) threat.

This is further highlighted by the intimate, first-person style of the Meditations . Their narrator is supposed to exemplify everyone’s epistemic situation, illustrating the typical defects of the human mind. Readers are further drawn in by Descartes’ strategy of moving from commonsense examples towards more sophisticated philosophical claims (Frankfurt 1970). For example, Descartes builds up towards dream skepticism by first considering familiar cases of sensory illusions and then deceptively realistic dreams.

Finally, much attention has been devoted to several dreams Descartes reportedly had as a young man. Some believe these dreams embodied theoretical doubts he developed in the Discourse and Meditations (Baillet 1691; Leibniz 1880: IV; Cole 1992; Keefer 1996). Hacking (2001:252) suggests that for Descartes, dream skepticism was not just a philosophical conundrum but a source of genuine doubt. There is also some discussion about the dream reports’ authenticity (Freud 1940; Cole 1992; Clarke 2006; Browne 1977).

In the Meditations , after discussing the dream argument, Descartes raises the possibility of an omnipotent evil genius determined to deceive us even in our most basic beliefs. Contrary to dream deception, Descartes emphasizes that the evil genius hypothesis is a mere fiction. Still, it radicalizes the dream doubt in two respects. One, where the dream argument left the knowability of certain general truths intact, these are cast in doubt by the evil genius hypothesis . Two, where the dream argument, at least on the weaker reading, involves just temporary deception, the evil genius has us permanently deceived.

One modernized version, the brain-in-a-vat thought experiment, says that if evil scientists placed your brain in a vat and stimulated it just right, your conscious experience would be exactly the same as if you were still an ordinary, embodied human being (Putnam 1981). In the Matrix -trilogy (Chalmers 2005), Matrixers live unbeknownst to themselves in a computer simulation. Unlike the brain-in-a-vat , they have bodies that are kept alive in pods, and flaws in the simulation allow some of them to bend its rules to their advantage.

Unlike dream deception, which is often cast as a regularly recurring actuality (cf. Windt 2011), brain-in-a-vat-style arguments are often thought to be merely logically or nomologically possible. However, there might be good reasons for thinking that we actually live in a computer simulation (Bostrom 2003), and if we lend some credence to radical skeptical scenarios, this may have consequences for how we act (Schwitzgebel 2017).

Even purely hypothetical skeptical scenarios may enhance their psychological force by capitalizing on the analogy with dreams. Clark (2005) argues that the Matrix contains elements of “industrial-strength deception” in which both sensory experience and intellectual functioning are exactly the same as in standard wake-states, whereas other aspects are more similar to the compromised reasoning and bizarre shifts that are the hallmark of dreams.

At the end of the Sixth Meditation , Descartes suggests a solution to the dream problem that is tied to a reassessment of what it is like to dream. Contrary to his remarks in the First Meditation , he notes that dreams are only rarely connected to waking memories and are often discontinuous, as when dream characters suddenly appear or disappear. He then introduces the coherence test:

But when I perceive objects with regard to which I can distinctly determine both the place whence they come, and that in which they are, and the time at which they appear to me, and when, without interruption, I can connect the perception I have of them with the whole of the other parts of my life, I am perfectly sure that what I thus perceive occurs while I am awake and not during sleep. (Meditation VI. 24)

For all practical purposes, he has now found a mark by which dreaming and waking can be distinguished (cf. Meditation I.7), and even if the coherence test is not fail-safe, the threat of dream deception has been averted.

Descartes’ remarks about the discontinuous and ad hoc nature of many dreams are backed up by empirical work on dream bizarreness (see Hobson 1988; Revonsuo & Salmivalli 1995). Still, many of his critics were not convinced this helped his case against the skeptic. Even if Descartes’ revised phenomenological description characterizes most dreams, one might occasionally merely dream of successfully performing the test (Hobbes 1641), and in some dreams, one might seem to have a clear and distinct idea but this impression is false (Bourdin 1641). Both the coherence test and the criterion of clarity and distinctness would then be unreliable.

How considerations of empirical plausibility impact the dream argument continues to be a matter of debate. Grundmann (2002) appeals to scientific dream research to introduce an introspective criterion: when we introspectively notice that we are able to engage in critical reflection, we have good reason to think that we are awake and not dreaming. However, this assumes critical reasoning to be uniformly absent in dreams. If attempts at critical reasoning do occur in dreams and if they generally tend to be corrupted, the introspective criterion might again be problematic (Windt 2011, 2015a). There are also cases in which even after awakening, people mistake what was in fact a dream for reality (Wamsley et al. 2014). At least in certain situations and for some people, dream deception might be a genuine cause of concern (Windt 2015a).

2. The ontology of dreams

In what follows, the term “conscious experience” is used as an umbrella term for the occurrence of sensations, thoughts, impressions, emotions etc. in dreams (cf. Dennett 1976). These are all phenomenal states: there is something it is like to be in these states for the subject of experience (cf. Nagel 1974). To ask about dream experience is to ask whether it is like something to dream while dreaming, and whether what it is like is similar to (or relevantly different from) corresponding waking experiences.

Cartesian dream skepticism depends on a seemingly innocent background assumption: that dreams are conscious experiences. If this is false, then dreams are not deceptive experiences during sleep and we cannot be deceived, while dreaming, about anything at all. Whether dreams are experiences is a major question for the ontology of dreams and closely bound up with dream skepticism.

The most famous argument denying that dreams are experiences was formulated by Norman Malcolm (1956, 1959). Today, his position is commonly rejected as implausible. Still, it set the tone for the analysis of dreaming as a target phenomenon for philosophy of mind.

For Malcolm, the denial of dream experience followed from the conceptual analysis of sleep: “if a person is in any state of consciousness it logically follows that he is not sound asleep” (Malcolm 1956: 21). Following some remarks of Wittgenstein’s (1953: 184; see Chihara 1965 for discussion), Malcolm claimed

the concept of dreaming is derived, not from dreaming, but from descriptions of dreams, i.e., from the familiar phenomenon that we call “telling a dream”. (Malcolm 1959:55)

Malcolm argued that retrospective dream reports are the sole criterion for determining whether a dream occurred and there is no independent way of verifying dream reports. While first-person, past-tense psychological statements (such as “I felt afraid”) can at least in principle be verified by independent observations (but see Canfield 1961; Siegler 1967; Schröder 1997), he argued dream reports (such as “in my dream, I felt afraid”) are governed by different grammars and merely superficially resemble waking reports. In particular, he denied dream reports imply the occurrence of experiences (such as thoughts, feelings, or judgements) in sleep:

If a man had certain thoughts and feelings in a dream it no more follows that he had those thoughts and feelings while asleep, than it follows from his having climbed a mountain in a dream that he climbed a mountain while asleep. (Malcolm 1959/1962: 51–52)

What exactly Malcolm means by “conscious experience” is unclear. Sometimes he seems to be saying that conscious experience is conceptually tied to wakefulness (Malcolm 1956); other times he claims that terms such as mental activity or conscious experience are vague and it is senseless to apply them to sleep and dreams (Malcolm 1959: 52).

Malcolm’s analysis of dreaming has been criticized as assuming an overly strict form of verificationism and a naïve view of language and conceptual change. A particularly counterintuitive consequence of his view is that there can be no observational evidence for the occurrence of dreams in sleep aside from dream reports. This includes behavioral evidence such as sleepwalking or sleeptalking, which he thought showed the person was partially awake; as he also thought dreams occur in sound sleep, such sleep behaviors were largely irrelevant to the investigation of dreaming proper. He also claimed adopting a physiological criterion of dreaming (such as EEG measures of brain activity during sleep) would change the concept of dreaming, which he argued was tied exclusively to dream reporting. This claim was particularly radical as it explicitly targeted the discovery of REM sleep and its association with dreaming (Dement & Kleitman 1957), which is commonly regarded as the beginning of the science of sleep and dreaming. Malcolm’s position was that the very project of a science of dreaming was misguided.

Contra Malcolm, most assume that justification does not depend on strict criteria with the help of which the truth of a statement can be determined with absolute certainty, but “on appeals to the simplicity, plausibility, and predictive adequacy of an explanatory system as a whole” (Chihara & Fodor 1965: 197). In this view, behavioral and/or physiological evidence can be used to verify dream reports (Ayer 1960) and the alleged principled difference between dream reports and other first-person, past-tense psychological sentences (Siegler 1967; Schröder 1997) disappears.

Putnam noted that Malcolm’s analysis of the concept of dreaming relies on the dubious idea that philosophers have access to deep conceptual truths that are hidden to laypeople:

the lexicographer would undoubtedly perceive the logical (or semantical) connection between being a pediatrician and being a doctor, but he would miss the allegedly “logical” character of the connection between dreams and waking impressions. […] this “depth grammar” kind of analyticity (or “logical dependence”) does not exist. (Putnam 1962 [1986]: 306)

Nagel argued that even if one accepts Malcolm’s analysis of the concept of dreaming,

it is a mistake to invest the demonstration that it is impossible to have experiences while asleep with more import than it has. It is an observation about our use of the word “experience”, and no more. It does not imply that nothing goes on in our minds while we dream. (Nagel 1959: 114)

Whether dream thoughts, feelings or beliefs should count as real instances of their kind now becomes an open question, and in any case there is no conceptual contradiction involved in saying one has experiences while asleep and dreaming.

To ask about dream experience is also to ask whether there is something it is like to dream during sleep as opposed to there just being something it is like to remember dreaming after awakening. Dennett’s (1976, 1979) cassette theory says dreams are the product of instantaneous memory insertion at the moment of the awakening, as if a cassette with pre-scripted dreams had been inserted into memory, ready for replay. Dennett claims the cassette theory and the view that dreams are experiences can deal equally well with empirical evidence for instance on the relationship between dreaming and REM sleep. The cassette theory is preferable because it is more parsimonious, positing only an unconscious dream composition process rather than an additional conscious presentation process in sleep. For Dennett, the important point is that it is impossible to distinguish between the two rival theories based on dream recall; the question of dream experience should be settled by independent empirical evidence.

While Dennett shares Malcolm’s skepticism about dream experience, this latter claim is diametrically opposed to Malcolm’s rejection of a science of dreaming. For Dennett, the unreliability of dream recall also is not unique, but exemplifies a broader problem with memory reports: we generally cannot use retrospective recall to distinguish conscious experience from memory insertion (Dennett 1991; see also Emmett 1978).

An earlier and much discussed (Binz 1878; Goblot 1896; Freud 1899; Hall 1981; Kramer 2007:22–24) version of Dennett’s cassette theory goes back to Maury’s (1861) description of a long and complex dream about the French revolution that culminated in his execution at the guillotine, at which point Maury suddenly awoke to find that the headboard had fallen on his neck. Because the dream seemed to systematically build up to this dramatic conclusion, which in turn coincided with a sudden external event, he suggested that such cases were best explained as instantaneous memory insertions experienced at the moment of awakening. Similarly, Gregory (1916) described dreams are psychical explosions occurring at the moment of awakening.

The trustworthiness of dream reports continues to be contentious. Rosen (2013) argues that dream reports are often fabricated and fail to accurately describe experiences occurring during sleep. By contrast, Windt (2013, 2015a) argues that dream reports can at least under certain conditions (such as in laboratory studies, when dreams are reported immediately after awakening by trained participants) be regarded as trustworthy sources of evidence with respect to previous experience during sleep.

Unlike Malcolm, many believe that whether dreams are experiences is an empirical question; and unlike Dennett, the predominant view is that the empirical evidence does indeed support this claim (Flanagan 2000; Metzinger 2003; Revonsuo 2006; Rosen 2013; Windt 2013, 2015a).

A first reason for thinking that dreams are experiences during sleep is the relationship between dreaming and REM (rapid eye movement) sleep. Researchers in the 1950s discovered that sleep is not a uniform state of rest and passivity, but there is a sleep architecture involving different stages of sleep that is relatively stable both within and across individuals (Aserinsky & Kleitman 1953, 1955; Dement & Kleitman 1957). Following sleep onset, periods of non-REM (or NREM) sleep including slow wave sleep (so called because of the presence of characteristic slow-wave, high-voltage EEG activity) are followed by periods of high-frequency, low-voltage activity during REM sleep. EEG measures from REM sleep strongly resemble waking EEG. REM sleep is additionally characterized by rapid eye movements and a near-complete loss of muscle tone (Dement 1999: 27–50; Jouvet 1999).

The alignment between conscious experience on the one hand and wake-like brain activity and muscular paralysis on the other hand would seem to support the experiential status of dreams as well as explain the outward passivity that typically accompanies them. Reports of dreaming are in fact much more frequent following REM (81.9%) than NREM sleep awakenings (43%; Nielsen 2000). REM reports tend to be more elaborate, vivid, and emotionally intense, whereas NREM reports tend to be more thought-like, confused, non-progressive, and repetitive (Hobson et al. 2000). These differences led to the idea that REM sleep is an objective marker of dreaming (Dement & Kleitman 1957; Hobson 1988: 154).

Attempts to identify dreaming with mental activity during REM sleep have not, however, been successful, and many now hold that dreams can occur in all stages of sleep (e.g., Antrobus 1990; Foulkes 1993b; Solms 1997, 2000; Domhoff 2003; Nemeth & Fazekas 2018). In recent years there has been renewed interest in NREM sleep for the study of dreaming (Noreika et al. 2009; Siclari et al. 2013, 2017). This suggests the inference from the physiology of REM sleep to the phenomenology of dreaming is not straightforward.

A second line of evidence comes from lucid dreams, or dreams in which one knows one is dreaming and often has some level of dream control (Voss et al. 2013; Voss & Hobson 2015; Baird et al. 2019). The term lucid dreaming was coined by van Eeden (1913), but Aristotle ( On Dreams ) already noted that one can sometimes be aware while dreaming that one is dreaming.

Scientific evidence that lucid dreaming is real and a genuine sleep phenomenon comes from laboratory studies (Hearne 1978; LaBerge et al. 1981) showing lucid dreamers can use specific, pre-arranged patterns of eye movements (e.g., right-left-right-left) to signal in real-time that they are now lucid and engaging in dream experiments. These signals are clearly identifiable on the EOG and suggest a correspondence between dream-eye movements and real-eye movements (as predicted by the so-called scanning hypothesis ; see Dement & Kleitman 1957; Leclair-Visonneau et al. 2010). Retrospective reports confirm that the dreamer really was lucid and signalled lucidity (Dresler et al. 2012; Stumbrys et al. 2014).

Signal-verified lucid dreams have been used to study muscular activity accompanying body movements in dreams (Erlacher et al. 2003; Dresler et al. 2011), for advanced EEG analysis of brain activity during lucid dreaming (Voss et al. 2009), and imaging studies (Dresler et al. 2011, 2012). Eye signals can also be used to measure the duration of different activities performed in lucid dreams; contrary to the cassette theory, lucid dreams have temporal extension and certain dream actions even seem to take slightly longer than in waking (Erlacher et al. 2014). There have also been attempts to induce lucidity through non-invasive electrical stimulation during sleep (Stumbrys et al. 2013; Voss et al. 2014). The combination of signal-verified lucid dreaming with volitional control over dream content, retrospective report, and objective sleep measures has been proposed to provide controlled conditions for the study of conscious experience in sleep and a new methodology for investigating the relationship between conscious experience and neurophysiological processes (Baird et al.2019).

A third line of evidence (Revonsuo 2006: 77) comes from dream-enactment behavior (Nielsen et al. 2009), most prominently in patients with REM-sleep behavior disorder (RBD; Schenck & Mahowald 1996; Schenck 2005; Leclair-Visonneau et al. 2010). Due to a loss of the muscular atonia that accompanies REM sleep in healthy subjects, these patients show complex, seemingly goal-directed outward behaviors such as running or fighting off an attacker during REM sleep. Retrospective dream reports often match these behaviors, suggesting that patients literally act out their dreams during sleep.

While persuasive, these lines of evidence might not satisfy skeptics about dream experience. They might worry that results from lucid dreaming and dream enactment do not generalize to ordinary, non-lucid dreams; they might also construe alternative explanations that do not require conscious experience in sleep. There are also methodological concerns, for instance about how closely sleep-behaviors actually match dream experience. A key issue is that to support the experiential status of dreams, evidence from sleep polysomnography, signal verified lucid dreams, or sleep behavior requires convergence with retrospective dream reports. This means trusting dream reports is built into any attempt to empirically resolve the question of dream experience – which then invites the familiar skeptical concerns. Again, an anti-skeptical strategy may be to appeal to explanatory considerations. In this view, the convergence of dream reports and objective polysomnographic or behavioral observations is best explained by the assumption that dreams are experiences in sleep, and this assumption is strengthened by further incoming findings. This strategy places dream reports at the center of scientific dream research while avoiding the contentious claim that their trustworthiness, and with it the experiential status of dreams, can be demonstrated conclusively by independent empirical means (Windt 2013, 2015a).

Even where philosophers agree dreams are experiences, they often disagree on how exactly to characterize dreaming relative to wake-state psychological terms. Often, questions about the ontology of dreaming intersect with epistemological issues. Increasingly, they also incorporate empirical findings.

The standard view is that dreams have the same phenomenal character as waking perception in that they seemingly put us in contact with mind-independent objects, yet no such object is actually being perceived. This means dreams count as hallucinations in the philosophical sense (Crane & French 2017; Macpherson 2013). Even if, in a particularly realistic dream, my visual experience was exactly as it would be if I were awake (I could see my bedroom, my hands on the bed sheets, etc.), as long as my eyes were closed during the episode, I would not, literally, be seeing anything.

There is some controversy in the psychological literature about whether dreams should be regarded as hallucinations. Some believe the term hallucination should be reserved for clinical contexts and wake-state pathologies (Aleman & Larøi 2008: 17; but see ffytche 2007; ffytche et al. 2010).

The view that dreams involve hallucinations is implicit in Descartes’ assumption that even when dreaming,

it is certain that I seem to see light, hear a noise, and feel heat; this cannot be false, and this is what in me is properly called perceiving ( sentire ). (Descartes 1641: II.9)

It also lies at the heart of Aristotle’s ( On Dreams ) assumption that dreams result from the movements of the sensory organs that continue even after the original stimulus has ceased. He believed that in the silence of sleep, these residual movements result in vivid sensory imagery that is subjectively indistinguishable from genuine perception (see also Dreisbach 2000; Barbera 2008).

The assumption of phenomenological equivalence between dream and waking experience can also be found in Berkeley’s (1710: I.18) idealist claim that the existence of external bodies is not necessary for the production of vivid, wake-like perceptual experience. Similarly, Russell defended sense-data theory by noting that in dreams,

I have all the experiences that I seem to have; it is only things outside my mind that are not as I believe them to be while I am dreaming. (Russell 1948: 149–150)

Elsewhere, he argued dreams and waking life

must be treated with equal respect; it is only by some reality not merely sensible that dreams can be condemned. (Russell 1914: 69)

Hume was less clear on this matter, proposing that dreams occupy an intermediate position between vivid and largely non-voluntary sensory impressions and ideas, or “the faint images of previous impressions in thinking and reasoning” (Hume 1739: 1.1.1.1). On the one hand, as mere creatures of the mind, Hume wanted to categorize dreams as ideas. On the other hand, he acknowledged that in sleep, “our ideas can approach the vivacity of sensory impressions” (Hume 1739: 1.1.1.1). Dreams do not fit comfortably into Hume’s attempt to draw a dichotomous distinction between impressions, including perception, and ideas, including sensory imagination (Ryle 1949; Waxman 1994; Broughton 2006).

Phenomenologists often focus not so much on the quality of dream imagery as on the overall character of experience, noting that dreams are experienced as reality; as in waking perception, we simply feel present in a world. This also sets dreams apart from waking fantasy and daydreams (Husserl 1904/1905; Uslar 1964; Conrad 1968; Globus 1987: 89.

At its strongest, the hallucination view claims that dreaming and waking experience are identical in both the quality of sensory imagery and their overall, self-in-a-world structure (Revonsuo 2006: 84). This claim is central to the virtual reality metaphor , according to which consciousness itself is dreamlike and waking perception a kind of online hallucination modulated by the senses (Llinás & Ribary 1994; Llinás & Paré 1991; Revonsuo 2006; Metzinger 2003, 2009).

This seems to be empirically supported. Neuroimaging studies (Dang-Vu et al. 2007; Nir & Tononi 2010; Desseilles et al. 2011) show that the predominance of visual and motor imagery as well as strong emotions in dreams is paralleled by high activation of the corresponding brain areas in REM sleep, which may exceed waking; at the same time, the cognitive deficits often thought to characterize dreams such as the loss of self-awareness, the absence of critical thinking, delusional reasoning, and mnemonic deficits fit in well with the comparative deactivation of frontal areas (Hobson et al. 2000). Hobson (1988, Hobson et al. 2000) has argued that the vivid, hallucinatory character of dreaming results from the fact that in REM sleep, the visual and motor areas are activated in the same way as in waking perception, the sole difference being dreams’ dependence on internal signal generation. Horikawa and colleagues (2013) used neuroimaging data from sleep onset to predict the types of objects described in mentation reports, which they took to support the perceptual equivalence between dreaming and waking.

Generally, versions of the hallucination view that suggest dreams replicate all aspects of waking perception are too vague to be informative. Especially for subtle perceptual activities (such as visual search), we might not know enough about dream phenomenology to make any strong claims (Nielsen 2010). Specifying points of similarity leads to a more informative and precise, but likely also more nuanced view. Dreams are heterogeneous, and some might be more perception-like while others resemble imagination (Windt 2015a). There might also be differences between or even within specific types of imagery. For example, visual imagery might be quite different from touch sensations, which tend to be rare in dreams (Hobson 1988). Visual dream imagery might overall resemble waking perception but lack color saturation, background detail and focus (Rechtschaffen & Buchignani, 1992). Classifying dreams as either hallucinatory or imaginative is further complicated by the fact that there is strong overlap in cortical activity associated with both visual imagery and perception (Zeidman & Maguire, 2016). This means even a strong overlap in cortical activity between, say, visual dream imagery and visual perception does not necessarily set dreaming apart from waking imagination.

This is also true for evidence on eye movements in dreams. LaBerge and colleagues (2018) recently showed that eye tracking of objects is smooth in lucid dreaming and perceiving, but not in imagining. Drawing from this evidence, Rosen (forthcoming) suggests many dreams mimic the phenomenology of interacting with a stable world, including eye movements and visual search. Others argue we should not analogize dream imagery to mind-independent, scannable objects and that eye movements might instead be implicated in the generation of dream imagery (Windt 2018).

Another way to make sense of the claim that dreaming has the same phenomenal character as waking perception is to say some kinds of dream imagery are illusory: they involve misperception of an external object as having different properties than it actually has (cf. Smith 2002; Crane & French 2017). The illusion view disagrees with the hallucination view on whether dreams have a contemporaneous external stimulus source.

The illusion view has fallen out of favor but has a long history. The Ancients believed dreams have bodily sources. This idea underlies the practice of using dreams to diagnose illness, as practiced in the shrines at Epidaurus (Galen On Diagnosis in Dreams ; van de Castle 1994). Aristotle ( On Dreams ) thought some dreams are caused by indigestion, and Hobbes adopted this view, claiming different kinds of dreams could be traced to different bodily sensations. For instance, “lying cold breedeth Dreams of Feare, and raiseth the thought and Image of some fearfull object” (Hobbes 1651: 91).

Appeals to the bodily sources of dreaming became especially popular in the 19 th and early 20 th centuries. Many believed specific dream themes such as flying were linked to sleeping position (Macnish 1838; Scherner 1861; Vold 1910/1912; Ellis 1911) and realizing, in sleep, that one’s feet are not touching the ground (Bergson 1914).

There were also attempts to explain the phenomenology of dreaming by appealing to the absence of outward movement. The lack of appropriate feedback and of movement and touch sensations was thought to cause dreams of being unable to move (Bradley 1894) or of trying but failing to do something (Gregory 1918).

Some proponents of the “ Leibreiztheorie ” (or somatic-stimulus theory) of dreaming attempted to go beyond anecdotal observations to conduct controlled experiments. Weygandt (1893) investigated the influence of various factors including breathing, blood circulation, temperature changes, urge to urinate, sleeping position, and visual or auditory stimulation during sleep on dream content (see Schredl 2010 for details). Singer (1924) proposed experiments on stimulus incorporation in dreams can inform claims on the ontology of dreaming: If dreams are sensations, a particular auditory stimulus should increase the frequency of dreams in nearby sleepers as well as the frequency of sound in their dreams, and it should decrease the range of quality and intensity of these dreams, making them overall more similar and predictable.

Newer studies provide evidence for the incorporation of external stimuli in dreams, including light flashes, sounds, sprays of water applied to the skin (Dement & Wolpert 1958), thermal (Baldridge 1966), electrical (Koulack 1969), and verbal stimuli (Berger 1963; Breger et al. 1971; Hoelscher et al., 1981), as well as blood pressure cuff stimulation on the leg (Nielsen et al. 1995; Sauvageau et al. 1998).

Muscular activity also often leaves its mark on dreams. It occurs throughout sleep but is especially frequent in REM sleep, mostly in the form of twitching but occasionally also in the form of larger, seemingly goal-directed movements (Blumberg 2010; Blumberg & Plumeau 2016). The relation between outward and dream movements is complex: in some cases, outward movements might mirror dream movements, while in others, sensory feedback might prompt dream imagery (Windt 2018).

Generally, it seems external and bodily stimuli can be related to varying degrees to dream and sleep onset imagery (Nielsen 2017; Windt 2018; Windt et al. 2016). Some of these cases appear to fit the concept of illusion, as in when the sound of the alarm clock is experienced, in a dream, as a siren, or when blood pressure cuff inflation on the leg leads to dreams of wearing strange shoes (Windt 2018; for these and other examples, see Nielsen et al. 1995). In other cases, such as when blood pressure cuff stimulation on the leg prompts a dream of seeing someone else’s leg being run over, describing this as illusory misperception might be less straightforward.

Saying that dreams can be prompted by external stimuli and that in some cases these are best described as illusions is different from the stronger claim, sometimes advanced by historical proponents of somatic-stimulus theory, that dreams generally are caused by external or bodily stimuli. As an example of the stronger claim, consider Wundt’s proposal that the

ideas which arise in dreams come, at least to a great extent, from sensations, especially from those of the general sense, and are therefore mostly illusions of fancy, probably only seldom pure memory ideas which hence become hallucinations. (Wundt 1896: 179)

This claim is likely too strong. It is also likely that appeals to external or bodily stimuli on their own cannot fully explain dream imagery, including when and how external stimuli are incorporated in dreams. Sensory incorporation in dreams is often hard to predict and indirect; associated imagery seems related not just to stimulus intensity, but also to short- and long term memories. A full explanation of dream content additionally has to take the cognitive and memory sources of dreaming into account (Windt 2018; Nielsen 2017; cf. Silberer 1919).

The most important rival to the hallucination view is that dreams are imaginative experiences (Liao & Gendler 2019; Thomas 2014). This can mean dream imagery involves imaginings rather than percepts (including hallucinations or illusions; McGinn 2004), that dream beliefs are imaginative and not real beliefs (Sosa 2007), or both (Ichikawa 2008, 2009). An important advantage is that by assimilating dreams to commonplace mental states such as waking fantasy and daydreaming, rather than a rare and often pathological occurrence such as hallucinations, it provides a more unified account of mental life (Stone 1984). However, the reasons for adopting the imagination view are diverse, and dreams have been proposed to resemble imaginings and differ from perception along a number of dimensions (e.g. McGinn 2004, 2005a,b; Thomas 2014). This issue is complicated by the fact that there is little agreement on the definition of imagination and its relation to perception (Kind 2013).

One way is to deny dreams involve presence or the feeling of being in a world, which many believe is central to waking perception. Imagination theorists compare the sense in which we feel present in our dreams to cognitive absorption, as when we are lost in a novel, film, or vivid daydream (Sartre 1940; McGinn 2004; but see Hering 1947; Globus 1987). Some argue that reflexive consciousness or meta-awareness (as in lucid dreams) interrupts cognitive absorption and terminates the ongoing dream (Sartre 1940), essentially denying lucid dreams are possible.

Another issue is whether dreams are subject to the will (Ichikawa 2009). Imagination is often characterized as active and under our control (Wittgenstein 1967: 621, 633), involving “a special effort of the mind” (Descartes 1641: VI, 2), whereas perception is passive. Because dreams just seem to happen to us without being under voluntary control, they present an important challenge for the imagination view. Ichikawa (2009) argues lucid control dreams show dreams are generally subject to the will even where they are not under deliberate control.

Dreams are widely described as more indeterminate than waking perception (James 1890: 47; Stone 1984). In scientific dream research, vagueness is regarded as one of three main subtypes of bizarreness (Hobson 1988; Revonsuo & Salmivalli 1995). An example are dream characters who are identified not by their behavior or looks, but by just knowing (Kahn et al. 2000, 2002; Revonsuo & Tarkko 2002). Dreams are also attention-dependent and lack foreground-background structure (Thompson 2014); while it is tempting to construe the dream world as rich in detail, there is no more to dreams than meets the eye, and many think dream experience is exhausted by what is the focus of selective attention (Hunter 1983; Thompson 2014).

Indeterminacy is also related to the question of whether we dream in color or in black and white. Based on a review of historical and recent studies, Schwitzgebel (2002, 2011) argues there has been a shift in theories on dream color that coincides with the rise first of black-and-white and then color television. He argues it is unlikely that dreams themselves changed from colored to black and white and back to colored, proposing that a change in opinion is a more plausible explanation. Maybe dreams were either black and white or colored all along; or maybe they are indeterminate with respect to color, as may be the case for imagined or fictional objects; were this the case, it would strengthen the imagination view (Ichikawa 2009). Schwitzgebel’s main point is that reports of colored dreaming are unreliable and our opinions about dreams can be mistaken (but see Windt 2013, 2015a). This relates to Schwitzgebel’s (2011; Hurlburt & Schwitzgebel 2007) general skepticism about the reliability of introspection.

The issue of dream color has led to a number of follow-up studies (Schwitzgebel 2003; Schwitzgebel et al. 2006; Murzyn 2008; Schredl et al. 2008; Hoss 2010). They suggest most people dream in color and a small percentage describe grayscale or even mixed dreams (Murzyn 2008) or dreams involving moderate color saturation (Rechtschaffen and Buchignani 1992). Indeterminacy is rarely reported.

The imagination view has consequences for Cartesian dream skepticism. If dream pain does not feel like real pain, there is a fail-safe way to determine whether one is now dreaming: one need only pinch oneself (Nelson 1966; Stone 1984; but see Hodges & Carter 1969; Kantor 1970). As Locke put it,

if our dreamer pleases to try, whether the glowing heat of a glass furnace, be barely a wandering imagination in a drowsy man’s fancy, by putting his hand into it, he may perhaps be wakened into a certainty greater than he could wish, that it is something more than bare imagination. (Locke 1689: IV.XI.8)

If dreaming feels different from waking, this raises the question why we tend to describe dreams in the same terms as waking perception. Maybe this is because most people haven’t thought about these matters and they would find the imagination view plausible if they considered it (Ichikawa 2009). Or maybe

it is just because we all know that dreams are throughout un like waking experiences that we can safely use ordinary expressions in the narration of them. (Austin 1962: 42)

Some authors classify dreams as imaginings while acknowledging they feel like perceiving. For example, Hobbes describes dreams as “the imaginations of them that sleep” (Hobbes 1651: 90), and imagination as a “ decaying sense ” (Hobbes 1651: 88). Yet he also uses the concepts of imagination and fancy to describe perception and argues “their appearance to us is Fancy, the same waking, that dreaming” (Hobbes 1651: 86).

In the scientific literature, the imagination view is complemented by cognitive theories. Foulkes (1978: 5) describes dreaming as a form of thinking with its own grammar and syntax, but allows that dream imagery is sufficently perception-like to deceive us. Domhoff’s neurocognitive model of dreaming (2001, 2003) emphasizes the dependence of dreaming on visuospatial skills and on a network including the association areas of the forebrain. The theory draws from findings on the partial or global cessation of dreaming following brain lesions (cf. Solms 1997, 2000), evidence that dreaming develops gradually and in tandem with visuospatial skills in children (Foulkes 1993a, 1999; but see Resnick et al. 1994), and results from dream content analysis supporting the continuity of dreaming with waking concerns and memories (the so-called continuity hypothesis ; see Domhoff 2001, 2003; Schredl & Hofmann 2003; Schredl 2006; see also Nir & Tononi 2010).

A number of researchers have begun to consider dreaming in the context of theories of mind wandering. Mind wandering is frequent in waking and involves spontaneous thoughts that unfold dynamically and are only weakly constrained by ongoing tasks and environmental demands (Schooler et al. 2011; Smallwood & Schooler 2015; Christoff et al. 2016). Based on phenomenological and neurophysiological similarities, dreams have been proposed to be an intensified form of waking mind wandering (Pace-Schott 2007, 2013; Domhoff 2011; Wamsley 2013; Fox et al. 2013). This basic idea seems to have been anticipated by Leibniz, who noted that the spontaneous formation of visions in dreams surpasses the capacity of our waking imagination (Leibniz, Philosophical Papers and Letters , Vol. I, 177–178).

The analogy between dreams and waking mind wandering has been discussed in the context of cognitive agency. Metzinger (2013a,b, 2015) describes dreams and waking mind wandering as involving a cyclically recurring loss of mental autonomy, or the ability to deliberately control one’s conscious thought processes. Dreams and waking mind wandering are not mental actions but unintentional mental behaviors, comparable to subpersonal processes such as breathing or heartbeat. Because dreaming and waking mind wandering make up a the majority of our conscious mental lives, he argues that cognitive agency and mental autonomy are the exception, not the rule.

This raises the question of how to make sense of lucid control dreams, which involve both meta-awareness and agency. Windt and Voss (2018) argue that in such cases, spontaneous processes including imagery formation co-exist alongside more deliberate, top-down control; they also argue metacognitive insight and control themselves can have spontaneous elements. This suggests spontaneity and control are not opposites, but a more complex account is needed. Possibly, certain dreams and instances of waking mind wandering can be both spontaneous and agentive.

The analogy with mind wandering might help move forward the debate on the ontology of dreaming. In this debate, a common assumption is that dreams can be categorized as either hallucinatory or imaginative. Yet the application of these terms to dreams quickly runs into counterexamples and it is unclear they are mutually exclusive. One option is pluralism (Rosen 2018b), in which some aspects of dreaming are hallucinatory, others imaginative, and yet again others illusory. Another is that dreams are sui generis, combining aspects associated with wake states such as hallucinating, imagining, or perceiving in a novel manner without mimicking them completely. Windt (2015a) proposes that mind wandering, which describes a range of mental states loosely characterized by their spontaneous and dynamic character, might be particularly suitable for the characterization of dreaming precisely because that term leaves open more specific questions on the phenomenology of dreaming, allowing for variation in control, determinacy, and so on. This might be a good starting point for describing what is unique about dreaming while also acknowledging continuities across sleep-wake states and capitalizing on the strengths of the hallucination, illusion, imagination, and cognitive views.

The second strand of the imagination view argues that dream beliefs are not real beliefs, but propositional imaginings. This may or may not be combined with the claim that dream imagery is imaginative rather than perceptual (Sosa 2007; Ichikawa 2009).

Denying that dream beliefs have the status of real beliefs only makes sense before the background of a specific account of what beliefs are and how they are distinguished from other mental states such as delusions or propositional imaginings. For instance, Ichikawa (2009) argues that if we follow interpretationist or dispositionalist accounts of belief, dream beliefs fall short of real beliefs. He claims dream beliefs lack connection with perceptual experience and fail to motivate actions; consequently, they do not have the same functional role as real beliefs. Moreover, we cannot ascribe dream beliefs to a person by observing them lying asleep in bed. Dream beliefs are often inconsistent with longstanding waking beliefs and acquired and discarded without any process of belief revision (Ichikawa 2009).

This analysis of dream beliefs has consequences for skepticism. If dream beliefs are propositional imaginings, then we do not falsely believe while dreaming that we are now awake, but only imagine that we do (Sosa 2007). It is not clear though that this protects us from deception. If dream beliefs fall short of real beliefs, this might even make the specter of dream deception more worrisome: in mistaking dream beliefs for the real thing, we would now be deceived about the status of our own mental states (Ichikawa 2008).

It is also not clear whether the same type of argument extends to mental states other than beliefs. As Lewis points out, a person might

in fact believe or realize in the course of a dream that he was dreaming, and even if we said that, in such case, he only dreamt that he was dreaming, this still leaves it possible for someone who is asleep to entertain at the time the thought that he is asleep. (Lewis 1969: 133)

Mental states other than believing such as entertaining, thinking, or minimally appraisive instances of taking for granted might be sufficient for deception (Reed 1979).

The debate about dream beliefs is paralleled by a debate about whether delusions are beliefs or imaginings (see Currie 2000; Currie & Ravenscroft 2002; McGinn 2004; Bayne & Pacherie 2005; Bortolotti 2009; Gendler 2013). Both debates might plausibly inform each other, especially as dreams are sometimes proposed to be delusional (Hobson 1999).

3. Dreaming and theories of consciousness

Dreams are a global state of consciousness in which experience arises under altered behavioral and neurophysiological conditions as compared to standard wakefulness; unlike other altered states of consciousness (such as drug-induced or deep meditative states) and pathological wake states (such as psychosis or neurological syndromes), dreams occur spontaneously and regularly in healthy subjects. For both reasons, many regard dreams as a test case for theories of consciousness or even an ideal model system for consciousness research (Churchland 1988; Revonsuo 2006).

Existing proposals differ on the phenomenology of dreaming: referring to dream bizarreness, Churchland describes dream experience as robustly different from waking, whereas Revonsuo argues dreaming is similar to waking and the purest form of experience:

the dreaming brain brings out the phenomenal level of organization in a clear and distinct form. Dreaming is phenomenality pure and simple, untouched by external physical stimulation or behavioural activity. (Revonsuo 2006: 75)

Revonsuo argues dreaming reveals the basic, state-independent structure of consciousness to be immersive: “dreaming depicts consciousness first and foremost as a subjective world- for-me ” (Revonsuo 2006: 75). This leads him to introduce the “world-simulation metaphor of consciousness”, according to which consciousness itself is essentially simulational and dreamlike. This is taken to support internalism about conscious experience.

This latter claim is also contentious. Noë (2004: 213) argues that phenomenological differences between dreaming and waking (such as greater instability of visual dream imagery) result from the lack of dynamic interaction with the environment in dreams. He proposes this shows that neural states are sufficient for dreaming but denies they are also sufficient for perceptual experience.

A possible problem for both views is their reliance on background assumptions about the phenomenology of dreaming and its disconnection from environmental stimuli and bodily sensations. Windt (2015a, 2018) argues both internalism and externalism mistakenly assume dreams to be isolated from external sensory input and own-body perception; she believes both the phenomenology of dreaming and its correlation with external stimuli are complex and variable. She argues the analysis of dreaming does not clearly support either side in the debate on internalism vs externalism (but see Rosen 2018a). Generally, in the absence of a well worked out theory of dreaming and its sleep-stage and neural correlates, proposals for using dreaming as a model system or test case run the risk of relying on an oversimplified description of the target phenomenon (Windt & Noreika 2011).

Recent accounts appealing to generative models and predictive processing (Clark 2013b; Hohwy 2013) suggest a new, unified account of perception, imagination, and dreaming. In these accounts, different mental states, including perception and action, embody different strategies of hypothesis testing and prediction error minimization. Perception is the attempt to model the hidden external causes of sensory stimuli; action involves keeping the internal model stable while changing the sensory input. Clark argues that on such a model,

systems that know how to perceive an object as a cat are thus systems that, ipso facto , are able to use a top-down cascade to bring about the kinds of activity pattern that would be characteristic of the presence of a cat. […] Perceivers like us, if this is correct, are inevitably potential dreamers and imaginers too. Moreover, they are beings who, in dreaming and imagining, are deploying many of the very same strategies and resources used in ordinary perception. (Clark 2013a: 764)

Predictive processing accounts have also been used to explain specific features of dreaming. Bizarreness has been associated with the comparative lack of external stimulus processing, implying dream imagery is relatively unconstrained by prediction errors (cf. Hobson & Friston 2012; Fletcher & Frith 2008; Bucci & Grasso 2017). Windt (2018) suggests a predictive processing account of dream imagery generation that links bodily self-experience to own-body perception and subtle motor behaviors such as twitching in REM sleep (Blumberg 2010; Blumberg & Plumeau 2016). She argues that movement sensations in dreams, in relation to REM-sleep related muscle twitching, involve a form of bodily self-sampling in which coordinated muscular activity contributes to the generation and maintenance of a body model. This is important because in predictive processing accounts neither the bodily nor the external causes of sensory inputs are known; at the same time, having an accurate body model is a prerequisite for action, requiring the system to disambiguate between self- and other generated changes to sensory inputs. Especially in early development, sleep might provide the ideal conditions for exploring one’s own body via subtle but coordinated muscular activity while processing of visual and auditory stimuli is reduced.

Dreams have also been suggested as a test case for whether phenomenal consciousness can be divorced from cognitive access (e.g., Block 2007; but see Cohen & Dennett 2011). Sebastián (2014a) argues that dreams provide empirical evidence that conscious experience can occur independently of cognitive access. This is because during (non-lucid) REM-sleep dreams, the dorsolateral prefrontal cortex (dlPFC) as the most plausible mechanism underlying cognitive access is selectively deactivated (see also Pantani et al. 2018). This would challenge theories linking conscious experience to access, such as higher-order-thought theory (Sebastián 2014b). However, both the hypoactivation of the dlPCF in REM sleep and its association with cognitive access have been debated. Fazekas and Nemeth (2018) suggest that certain kinds of cognitive access may be independent of dlPFC activation, necessitating a more complex account.

Dreaming has been suggested as a model system not just of waking consciousness in general, but also of psychotic wake states in particular. The analogy between dreaming and madness has a long philosophical history (Plato, Phaedrus ; Kant 1766; Schopenhauer 1847) and finds particularly stark expression in Hobson’s claim that “dreaming is not a model of a psychosis. It is a psychosis. It’s just a healthy one” (Hobson 1999: 44). Gottesmann (2006) proposes dreaming as a neurophysiological model of schizophrenia. There is a rich discussion on the theoretical and methodological implications of dream research for psychiatry (see Scarone et al. 2007; d’Agostino et al. 2013; see Windt & Noreika 2011 as well as the other papers in this special issue) and a number of studies have investigated differences in dream reports from schizophrenic and healthy subjects (Limosani et al. 2011a,b).

Rather than likening dreaming to waking in general or specific wake states such as psychosis, there have also been attempts to compare specific dream phenomena to wake-state delusions. Gerrans (2012, 2013, 2014) focuses on character misidentification in dreams and delusions of hyperfamiliarity (such as the Frégoli delusion, in which strangers are mistakenly identified as family members, and déjà vu ) to argue that anomalous experience and faulty reality testing both play a role in delusion formation. Rosen (2015) analyzes instances of thought insertion and of auditory hallucinations, which are key symptoms of schizophrenia, to raise broader questions about the altered sense of agency in dreams as compared to waking.

Philosophers have focused almost exclusively on dreaming, largely leaving to the side questions about dreamless sleep including whether it is uniformly unconscious. In recent years there has been a surge of interest in the possibility of dreamless sleep experience and foundational issues about the definition of sleep and waking. This has been paralleled by growing interest in dreaming in NREM sleep.

Conceptually, interest in dreamless sleep experience has been facilitated by the precise definition of dreaming offered by simulation views (Revonsuo et al. 2015). If dreams are immersive sleep experiences characterized by their here -and- now structure, it makes sense to ask whether this is true for all or just a subset of sleep-related experiences and whether non-immersive sleep experiences exist. By contrast, if dreaming is broadly identified with any conscious mentation in sleep (Pagel et al. 2001), there is no conceptual space for dreamless sleep experience.

Following Thompson's (2014, 2015) discussion of dreamless sleep in Indian and Buddhist philosophy, Windt and colleagues (2016; see also Windt 2015b) introduce a framework for different kinds of dreamless sleep experience ranging from thinking and isolated imagery, perception, or bodily sensations, where these lack integration into a scene, to minimal kinds of experience lacking imagery or specific thought contents. A possible example of minimal phenomenal experience in sleep are white dreams, where people report having had experiences during sleep but cannot remember any details. Taken at face value, some white dream reports might describe experiences that lack reportable content (Windt 2015b); others might describe forgotten dreams or dreams with degraded content (Fazekas et al. 2018). Another example are reports of witnessing dreamless sleep, as described in certain meditation practices. This state is said to involve non-conceptual awareness of sleep, again in the absence of imagery or specific thought contents, and loss of sense of self (Thompson 2014, 2015). Some schools in Buddhist philosophy explain claims of deep and dreamless sleep by saying we never fully lose consciousness in sleep (Prasad 2000, 66; and Thompson 2014, 2015).

Empirically, interest in dreamless sleep experience is paralleled by increasing interest in experiences in NREM sleep (Fazekas et al. 2018). Most researchers now accept that dreaming is not confined to REM sleep, but also occurs at sleep onset and in NREM sleep. The deeper stages of NREM sleep are particularly interesting as they involve roughly similar proportions of dreaming, unconscious sleep, and white dreams (Noreika et al. 2009: Siclari et al. 2013, 2017). In the search for the neural correlates of dreaming vs unconscious dreamless sleep, this makes comparisons within the same sleep stage possible and avoids confounds involved in comparing presumably dreamful REM sleep with presumably dreamless NREM sleep. Findings suggest that activity in the same parietal hot zone underlies dreaming in both NREM and REM sleep (Siclari et al. 2017).

Where sleep and dream research have traditionally tried to identify the sleep stage correlates of dreaming, newer research suggests local changes occurring independently of sleep stages might in fact be more relevant. Traditionally regarded as global, whole-brain phenomena, there is now increasing evidence that sleep itself is locally driven, and local changes in sleep depth might be associated with changes in sleep-related experience (Siclari & Tononi 2017; Andrillon et al. 2019). While sleep and dream research are often considered as separate fields, changes in how sleep in general and sleep stages in particular are defined appear closely associated with changes in the theoretical conception of dreaming and its empirical investigation.

Historically, discoveries about dreaming have precipitated changing conceptions of sleep (for an excellent history of the study of sleep and dreaming, see Kroker 2007). Following Aristotle ( On Sleeping and Waking ), sleep was traditionally defined in negative terms as the absence of wakefulness and perception. This is still reflected in Malcolm’s assumption that “to a person who is sound asleep, ‘dead to the world’, things cannot even seem” (Malcolm 1956: 26). With the discovery of REM sleep, sleep came to be regarded as a heterogeneous phenomenon characterized by the cyclic alteration of different sleep stages. REM sleep was now considered as “neither sleeping nor waking. It was obviously a third state of the brain, as different from sleep as sleep is from wakefulness” (Jouvet 1999: 5). The folk-psychological dichotomy between sleep and wakefulness now seemed oversimplified and empirically implausible. At the same time dreaming, which had previously been considered as an intermediate state of half-sleeping and half-waking, came to be regarded as a genuine sleep phenomenon, but narrowed to REM sleep. Today, the framework for describing dreams and other sleep-related experiences is more precise, but dreaming has also been cast adrift from REM sleep.

A closely associated issue is how to define waking. Crowther’s (2018) capacitation thesis casts waking consciousness as a state in which the individual is fully switched on to their environment, but also to their own epistemic (cf. O’Shaugnessy 2002) and agentive potential; the waking individual is empowered to act and think in certain ways, though this potential need not be actualized. By contrast, dreaming is an “imagining-of consciousness” (O’Shaughnessy 2002: 430) and consciousness is conceptually tied to wakefulness. Because in lucid dreams, the epistemic and agentive profile of waking is at least partly realized, they might, according to Crowther, be regarded as closer to waking than nonlucid dreams.

This account of waking and sleep may also have consequences for the imagination model of dreaming and dream skepticism (Soteriou 2017). As in the imagination model, dreaming would be passive and action, including cognitive agency, would be tied to waking. If dreaming nonetheless involved passive episodes of imagining oneself to be active, one would be unable to tell that one were dreaming and imagining, as this insight would require the exercise of real agency. The sceptical consequence would be that when dreaming, one would lose agency as well as the capacity to gain insight into one’s current state. Yet our ability to know we are waking when waking would be unscathed; according to Soteriou, waking would thus have an epistemic function connected to the capacity to exercise agency over our mental lives.

Finally, definitions of consciousness themselves are bound up with conceptions of sleep and dreaming. As dreaming went from a state whose experiential status was doubted to being widely recognized as a second global state of consciousness, consciousness sometimes came to be defined contrastively as that which disappears in deep, dreamless sleep and reappears in waking and dreaming (Searle 2000; Tononi 2008). In light of dreamless sleep experience, such definitions are problematic (Thompson 2014, 2015; Windt 2015b; Windt et al. 2016). Dreamless sleep experience has been proposed to be particularly relevant for understanding minimal phenomenal experience, or the conditions under which the simplest kind of conscious experience arises (Windt 2015b). The investigation of dreamless sleep might thus shed light on the transition from unconscious sleep to sleep-related experience.

We almost always have a self in dreams, though this self can sometimes be a slightly different (e.g. older or younger) version of our waking self or even a different person entirely. Dreams therefore raise interesting questions about the identity between the dream and waking self. Locke (1689) invites us to imagine two men alternating in turns between sleep and wakefulness and sharing one continuously thinking soul (Locke 1689: II.I.12). He argues that if one man retained no memory of the soul’s thoughts and perceptions while it was linked to the other man’s body, they would be distinct persons. His position is that personal identity depends on psychological continuity, including recall: in the absence of recall, as illustrated by the toy example of two people sharing one soul, continuous conscious thinking does not suffice for identity. Locke also rejects the possibility of unrecalled dreams and the idea that we dream throughout sleep, remembering only a small proportion of our dreams (Locke 1689: II.I.19).

Valberg distinguishes between the subject of the dream (i.e., the dream self) and the sleeping person who is the dreamer of the dream and recalls it upon awakening (Valberg 2007). He argues that awakening from a dream involves crossing a chasm between discrete worlds with discrete spaces and times; it does not make sense to say that “the ‘I’ at these times [is] a single individual who crosses from one world to the other” (Valberg 2007: 69). According to Valberg, this is relevant to dream skepticism because there is no simple way to make sense of the claims that it is I who emerge from a dream or that I was the victim of dream deception.

Vicarious dreams, or dreams in which the protagonist of the dream seems to be a different person from the dreamer, are particularly puzzling with respect to identity. They may even raise the question of whether the dream self has an independent existence (Rosen & Sutton 2013: 1047). Such dreams are superficially similar to cases in which we imagine being another person, but according to Rosen and Sutton require a different explanation: in the case of dreaming, the imagined person’s thoughts are not framed as diverging from one’s own and one does not retain one’s own perspective in addition to the imagined one; in nonlucid dreams, only the perspective of the dream’s protagonist is retained.

The dream self is also at the center of simulation views of dreaming, which define dreaming via its immersive, here and now character as the experience of a self in a world. This leads to further questions about the phenomenology of self-experience in dreams and how it is different from waking self-experience. Different versions of the simulation view focus on different aspects of self- and world experience in dreams, ranging from social simulation (Revonsuo et al. 2015) to the typical features of selfhood in dreams (Revonsuo 2005, 2006, Metzinger 2003, 2009) to the minimal conditions for experiencing oneself as a self in dreams and what this tells us about minimal phenomenal selfhood in general (Windt 2015a, 2018). Yet these different versions of the simulation view are largely complementary and together have forged unity in a field that was previously hampered by lack of agreement about the definition of dreaming. They also integrate the philosophy of dreaming and scientific dream research.

As so often in debates about dreaming, there is disagreement about basic phenomenological questions. Revonsuo (2005) describes self-experience including bodily experience in dreams as identical to waking, whereas Metzinger (2003, 2009; see also Windt & Metzinger 2007) argues that important layers of waking self-experience (such as autobiographical memory, agency, a stable first-person perspective, metacognitive insight, and self-knowledge) are missing in nonlucid dreams. He argues this is due to the cognitive and mnemonic deficit that characterizes nonlucid dreams (cf. Hobson et al. 2000). Windt (2015a) analyzes the range of cognitive and bodily self-experience in dreams, both of which she describes as variable. She argues that in a majority of cases, dreams are weakly phenomenally embodied states in which bodily experience is largely related to movement sensations but a detailed and integrated body representation is lacking; instead, bodily experience in dreams is largely indeterminate (for an attempt to test this empirically, see Koppehele-Gossel et al. 2016). She proposes this is because dreams are also weakly functionally embodied states, in which the specific pattern of bodily experience reflects altered processing of bodily sensations (as in the illusion view). She also analyzes instances of bodiless dreams, in which dreamers say they experienced themselves as disembodied entities, to argue that self-experience can be reduced to pure spatiotemporal-self-location (Windt 2010); she proposes these cases can help identify the conditions for the emergence of minimal phenomenal selfhood (Blanke & Metzinger 2009; see also Metzinger 2013b).

How the phenomenology of dreaming compares to waking and what to say about how the dream self relates to the waking self bears on questions about the moral status of dreams. For Augustine ( Confessions ) dreams were a cause of moral concern because of their indistinguishability from waking life. What particularly worried him about dreams of sexual acts was their vividness, as well as the feeling of pleasure and seeming acquiescence or consent on the part of the dreamer. He concluded, however, that the transition from sleep to wakefulness involves a radical chasm, enabling the dreamer to awaken with a clear conscience and absolving them from taking responsibility for their dream actions.

What exactly Augustine thought the chasm between dreaming and waking consists in allows for different interpretations (Matthews 1981). Firstly, if the dream and waking self are not identical, then waking Augustine is not morally responsible for dream-Augustine’s actions. Secondly, actions performed in dreams might be morally irrelevant because they did not really happen. And thirdly, assuming that moral responsibility requires the ability to act otherwise, dreams provide no grounds for moral concern because we cannot refrain from having certain types of dreams.

The issue of dream immorality may also present a choice point between different accounts of moral evaluation. Where internalists assume the moral status of a person’s actions is entirely determined by internal factors such as intentions and motives, externalists look beyond these to the effects of actions. Driver (2007) argues that the absurdity of dream immorality itself should count against purely internalist accounts; yet she also acknowledges this absurdity is not a necessary feature of dreams.

Central to the question of dream immorality is the status of dreams as actions rather than mere behaviors. Mullane (1965) argues that while we don’t have full control over our dreams, they are not completely involuntary either; as is the case for blushing, considerable effort is required to attain control over our dreams and in some cases they can even be considered as actions. That lucid dream control is, to some extent, a learnable skill (Stumbrys et al. 2014) lends some support to this claim.

6. The meaning of dreams and the functions of dreaming

Philosophical discussions of dreaming tend to focus on (a) dream deception and (b) questions about the ontology of dreaming, its moral status, etc., that tend to intersect with dream skepticism. By contrast, the main source of interest in dreams outside of philosophy traditionally has been dream interpretation and whether dreams are a source of knowledge and insight. Historically, the epistemic status of dreams and the use of prophetic and diagnostic dreams was not just a theoretical, but a practical problem (Barbera 2008). Different types of dreams were distinguished by their putative epistemic value. Artemidorus, for instance, used the term enhypnion to refer to dreams that merely reflect the sleeper’s current bodily or psychological state and hence do not merit further interpretation, whereas he reserved the term oneiron for meaningful and symbolic dreams of divine origin.

The practice of dream interpretation was famously attacked by Aristotle in On Prophecy in Sleep . He denied that dreams are of divine origin, but allowed that occasionally, small affections of the sensory organs as might stem from distant events that cannot be perceived in waking are perceptible in the quiet of sleep. He also believed such dreams were mostly likely to occur in dullards whose minds resemble an empty desert – an assessment that was not apt to encourage interest in dreams (Kroker 2007: 37). A similarly negative view was held by early modern philosophers who believed dreams were often the source of superstitious beliefs (Hobbes 1651; Kant 1766; Schopenhauer 1847).

In Freudian dream theory, dream interpretation once more assumed a prominent role as the royal road to knowledge of the unconscious. This was associated with claims about the psychic sources of dreaming. Freud (1899) also rejected the influence of external or bodily sources, as championed by contemporary proponents of somatic-stimulus theory.

In the neuroscience of dreaming, Hobson famously argued that dreams are the product of the random, brain-stem driven activation of the brain during sleep (Hobson 1988) and at best enable personal insights in the same way as a Rorschach test (Hobson et al. 2000). Dennett (1991) illustrates the lack of design underlying the production of dream narratives through the “party game of psychoanalysis”, which involves an aimless game of question-and-answer. In the game, players follow simple rules to jointly produce narratives that can seem symbolic and meaningful, even though no intelligent and deliberate process of narration was involved.

Even if we grant that dreams are not messages from a hidden entity in need of decoding, this does not imply that dream interpretation cannot be a personally meaningful source of insight and creativity (Hobson & Wohl 2005). Whether and under which conditions, and following which methods, dream interpretation can lead to personally significant insights is an empirical question that is only beginning to be investigated systematically (see Edwards et al. 2013).

Finally, throughout history, views on the epistemic status of dreams and the type of knowledge to be gained from dream interpretation (e.g., knowledge about the future, diagnosis of physical illness, or insights about one’s current concerns) often changed in tandem with views on the origin and sources of dreaming, which gradually moved from divine origins and external sources, via the body, to the unconscious, and finally to the brain.

Different theories on the functions of dreaming have been proposed and the debate is ongoing. An important distinction is between the functions of sleep stages and the functions of dreaming. Well-documented functions of REM sleep include thermoregulation and the development of cortical structures in birds and mammals, as well as neurotransmitter repletion, the reconstruction and maintenance of little-used brain circuits, the structural development of the brain in early developmental phases, as well as the preparation of a repertoire of reflexive or instinctive behaviors (Hobson 2009). Yet none of these functions are obviously linked to dreaming. An exception is protoconsciousness theory, in which REM sleep plays an important role in foetal development by providing a virtual world model even before the emergence of full-blown consciousness (Hobson 2009: 808) .

Numerous studies have investigated the contribution of sleep to memory consolidation, with different sleep stages promoting different types of memories (Diekelmann et al. 2009; Walker 2009). However, only a few studies have investigated the relationship between dream content and memory consolidation in sleep (for a review, see Nielsen & Stenstrom 2005). Dreams rarely involve episodic replay of waking memories (Fosse et al. 2003). The incorporation of memory sources seems to follow a specific temporal pattern in which recent memories are integrated with older but semantically related memories (Blagrove et al. 2011). Nielsen (2017) presents a model of how external and bodily stimuli on one hand and short- and long-term memories on the other hand form seemingly novel, complex, and dreamlike images at sleep onset; he proposes these microdreams shed light on the formation and sources of more complex dreams. There is also some evidence that dream imagery might be associated with memory consolidation and task performance after sleep, though this is preliminary (Wamsley & Stickgold 2009, 2010; Wamsley et al. 2010).

Prominent theories on the function of dreaming focus on bad dreams and nightmares. It has long been thought that dreaming contributes to emotional processing and that this is particularly obvious in the dreams of nightmare sufferers or in dreams following traumatic experiences (e.g., Hartmann 1998; Nielsen & Lara-Carrasco 2007; Levin & Nielsen 2009; Cartwright 2010; Perogamvros et al. 2013). Based on the high prevalence of negative emotions and threatening dream content, threat simulation theory suggests that the evolutionary function of dreaming lies in the simulation of ancestral threats and the rehearsal of threatening events and avoidance skills in dreams has an adaptive value by enhancing the individual’s chances of survival (see Revonsuo 2000; Valli 2008). A more recent proposal is social simulation theory, in which social imagery in dreams supports social cognition, bonds, and social skills. (Revonsuo et al. 2015).

An evolutionary perspective can also be fruitfully applied to specific aspects of dream phenomenology. According to the vigilance hypothesis , natural selection disfavored the occurrence of those types of sensations during sleep that would compromise vigilance (Symons 1993). Dream sounds, but also smells or pains might distract attention from the potentially dangerous surroundings of the sleeping subject, and the vigilance hypothesis predicts that they only rarely occur in dreams without causing awakening. By contrast, because most mammals sleep with their eyes closed and in an immobile position, vivid visual and movement hallucinations during sleep would not comprise vigilance and thus can occur in dreams without endangering the sleeping subject. Focusing on the stuff dreams are not made of might then be at least as important for understanding the function of dreaming as developing a positive account.

Finally, even if dreaming in general and specific types of dream content in particular were found to be strongly associated with specific cognitive functions, it would still be possible that dreams are mere epiphenomena of brain activity during sleep (Flanagan 1995, 2000). It is also possible that the function of dreams is not knowable (Springett 2019).

A particular problem for any theory on the function of dreaming is to explain why a majority of dreams are forgotten and how dreams can fulfill their putative function independently of recall. Crick and Mitchinson (1983) famously proposed that REM sleep “erases” or deletes surplus information and unnecessary memories, which would suggest that enhanced dream recall is counterproductive. Another problem is that dreaming can be lost selectively and independently of other cognitive deficits (Solms 1997, 2000).

Some of the problems that arise for theories on the functions of dreaming can be avoided if we do not assume that dreaming has a specific function, separate from the function(s) of conscious wakeful states. This depends on the broader taxonomy of dreaming in relation to wakeful states. For example, if dreaming is continuous with waking mind wandering, imagination, and/or own-body perception, we should not expect it to have a unique function, but rather to express a similar function as these wakeful states, perhaps to varying degrees. Nor should we expect dreams to have a single function; the functions of dreaming might be as varied and complex as those of consciousness, and given the complexity of the target phenomenon, the failure to pin down a single function should not be surprising (Windt 2015a).

Questions about dreaming in different areas of philosophy such as epistemology, ontology, philosophy of mind and cognitive science, and ethics are closely intertwined. Scientific evidence from sleep and dream research can meaningfully inform the philosophical discussion and has often done so in the past. The discussion of dreaming has also often functioned as a lens on broader questions about knowledge, morality, consciousness, and self. Long a marginalized area, the philosophy of dreaming and of sleep is central to important philosophical questions and increasingly plays an important role in interdisciplinary consciousness research, for example in the search for the neural correlates of conscious states, in conscious state taxonomies, and in research on the minimal conditions for phenomenal selfhood and conscious experience.

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belief | Berkeley, George | delusion | Descartes, René: epistemology | imagination | Locke, John | perception: the problem of | personal identity | personal identity: and ethics | Plato: on knowledge in the Theaetetus | sense data | skepticism | skepticism: and content externalism

Acknowledgments

I want to thank Regina Fabry and two anonymous reviewers for helpful comments and constructive criticism on an earlier version of this manuscript. And as always, I am greatly indebted to Stefan Pitz for his support.

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Dreams: Why They Happen & What They Mean

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Table of Contents

What Are Dreams?

Why do we dream, when do we dream, do dreams have meaning, what are types of dreams, what are nightmares, do dreams affect sleep, how can you remember dreams, how can you stop nightmares.

• Dreams are mental, emotional, or sensory experiences that take place during sleep.
• Dreams are the most common and intense during REM sleep when brain activity increases, but no one knows for sure why we dream.
• Dreaming is normal and healthy, but frequent nightmares can interfere with sleep.
• Waking up gradually and journaling your dreams may help you remember them better.

Dreams are one of the most fascinating and mystifying aspects of sleep. Since Sigmund Freud helped draw attention to the potential importance of dreams in the late 19th century, considerable research has worked to unravel both the neuroscience and psychology of dreams.

Despite this advancing scientific knowledge, there is much that remains unknown about both sleep and dreams. Even the most fundamental question — why do we dream at all? — is still subject to significant debate.

While everyone dreams, the content of those dreams and their effect on sleep can vary dramatically from person to person. Even though there’s no simple explanation for the meaning and purpose of dreams, it’s helpful to understand the basics of dreams, the potential impact of nightmares, and steps that you can take to sleep better with sweet dreams.

Dreams are images, thoughts, or feelings that occur during sleep. Visual imagery is the most common Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source , but dreams can involve all of the senses. Some people dream in color while others dream in black and white , and people who are blind tend to have more dream components related to sound, taste, and smell Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source .

Studies have revealed diverse types of dream content, but some typical characteristics of dreaming include:

• It has a first-person perspective.
• It is involuntary.
• The content may be illogical or even incoherent.
• The content includes other people who interact with the dreamer and one another.
• It provokes strong emotions.
• Elements of waking life are incorporated into content.

Although these features are not universal, they are found at least to some extent in most normal dreams.

Debate continues among sleep experts Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source about why we dream. Different theories Trusted Source Division of Sleep Medicine at Harvard Medical School A production of WGBH Educational Foundation and the Harvard Medical School Division of Sleep Medicine. View Source about the purpose of dreaming Trusted Source National Center for Biotechnology Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source include:

• Building memory: Dreaming has been associated with consolidation of memory, which suggests that dreaming may serve an important cognitive function of strengthening memory and informational recall.
• Processing emotion: The ability to engage with and rehearse feelings in different imagined contexts may be part of the brain’s method for managing emotions.
• Mental housekeeping: Periods of dreaming could be the brain’s way of “straightening up,” clearing away partial, erroneous, or unnecessary information.
• Instant replay: Dream content may be a form of distorted instant replay in which recent events are reviewed and analyzed.
• Incidental brain activity: This view holds that dreaming is just a by-product of sleep that has no essential purpose or meaning.

Experts in the fields of neuroscience and psychology continue to conduct experiments to discover what is happening in the brain during sleep, but even with ongoing research, it may be impossible to conclusively prove any theory for why we dream.

On average, most people dream for around two hours per night. Dreaming can happen Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source during any stage of sleep , but dreams are the most prolific and intense during the rapid eye movement (REM) stage.

During the REM sleep stage, brain activity ramps up considerably compared to the non-REM stages, which helps explain the distinct types of dreaming Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source during these stages. Dreams during REM sleep are typically more vivid, fantastical, and/or bizarre even though they may involve elements of waking life. By contrast, non-REM dreams tend to involve more coherent content that involves thoughts or memories grounded to a specific time and place.

REM sleep is not distributed evenly through the night. The majority of REM sleep happens during the second half of a normal sleep period, which means that dreaming tends to be concentrated in the hours before waking up.

How to interpret dreams, and whether they have meaning at all, are matters of considerable controversy. While some psychologists have argued that dreams provide insight into a person’s psyche or everyday life, others find their content to be too inconsistent or bewildering to reliably deliver meaning.

Virtually all experts acknowledge that dreams can involve content that ties back to waking experiences although the content may be changed or misrepresented. For example, in describing dreams, people often reference people who they recognize clearly even if their appearance is distorted in the dream Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source .

The meaning of real-life details appearing in dreams, though, is far from settled. The “continuity hypothesis” in dream research holds that dreams and waking life are intertwined with one another and thus involve overlapping themes and content. The “discontinuity hypothesis,” on the other hand, sees thinking during dreams and wakefulness as structurally distinct.

While analysis of dreams may be a component of personal or psychological self-reflection, it’s hard to state, based on the existing evidence, that there is a definitive method for interpreting and understanding the meaning of dreams in waking, everyday life.

Dreams can take on many different forms. Lucid dreams occur when a person is in a dream while being actively aware that they are dreaming. Vivid dreams involve especially realistic or clear dream content. Bad dreams are composed of bothersome or distressing content. Recurring dreams involve the same imagery repeating in multiple dreams over time.

Even within normal dreams, there are certain types of content that are especially identifiable. Among the most recognizable and common themes Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source in dreams are things like flying, falling, being chased, or being unable to find a bathroom.

In sleep medicine, a nightmare is a bad dream that causes a person to wake up from sleep Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source . This definition is distinct from common usage that may refer to any threatening, scary, or bothersome dream as a nightmare. While bad dreams are normal and usually benign, frequent nightmares may interfere with a person’s sleep and cause impaired thinking and mood Trusted Source American Academy of Sleep Medicine (AASM)|National Library of Medicine, Biotech Information View Source during the daytime.

In most cases, dreams don’t affect sleep. Dreaming is part of healthy sleep and is generally considered to be completely normal and without any negative effects on sleep.

Nightmares are the exception. Because nightmares involve awakenings, they can become problematic if they occur frequently. Distressing dreams may cause a person to avoid sleep, leading to insufficient sleep. When they do sleep, the prior sleep deprivation can induce a REM sleep rebound that actually worsens nightmares. This negative cycle can cause some people with frequent nightmares to experience insomnia as a chronic sleep problem.

For this reason, people who have nightmares more than once a week, have fragmented sleep, or have daytime sleepiness or changes to their thinking or mood should talk with a doctor Trusted Source Medline Plus MedlinePlus is an online health information resource for patients and their families and friends. View Source . A doctor can review these symptoms to identify the potential causes and treatments of their sleeping problem.

For people who want to document or interpret dreams, remembering them is a key first step. The ability to recall dreams can be different for every person and may vary based on age Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source . While there’s no guaranteed way to improve dream recall, experts recommend certain tips Trusted Source American Psychological Association (APA) APA is the leading scientific and professional organization representing psychology in the United States, with more than 121,000 researchers, educators, clinicians, consultants and students as its members. View Source :

• Think about your dreams as soon as you wake up. Dreams can be forgotten in the blink of an eye, so you want to make remembering them the first thing you do when you wake up. Before sitting up or even saying good morning to your bed partner, close your eyes and try to replay your dreams in your mind.
• Have a journal or app on-hand to keep track of your dream content. It’s important to have a method to quickly record dream details before you can forget them, including if you wake up from a dream in the night. For most people, a pen and paper on their nightstand works well, but there are also smartphone apps that help you create an organized and searchable dream journal.
• Try to wake up peacefully in the morning. An abrupt awakening, such as from an alarm clock, may cause you to quickly snap awake and out of a dream, making it harder to remember the dream’s details.
• Remind yourself that dream recall is a priority. In the lead-up to bedtime, tell yourself that you will remember your dreams, and repeat this mantra before going to sleep. While this alone can’t ensure that you will recall your dreams, it can encourage you to remember to take the time to reflect on dreams before starting your day.

People with frequent nightmares that disturb sleep should talk with a doctor who can determine if they have nightmare disorder or any other condition affecting their sleep quality. Treatment for nightmare disorder often includes talk therapy that attempts to counteract negative thinking, stress, and anxiety that can worsen nightmares.

Many types of talk therapy attempt to reduce worries or fears, including those that can arise in nightmares. This type of exposure or desensitization therapy helps many patients reframe their emotional reaction to negative imagery since trying to simply suppress negative thoughts may exacerbate nightmares Trusted Source National Library of Medicine, Biotech Information The National Center for Biotechnology Information advances science and health by providing access to biomedical and genomic information. View Source .

Another step in trying to reduce nightmares is to improve sleep hygiene , which includes both sleep-related habits and the bedroom environment . Healthy sleep hygiene can make your nightly sleep more predictable and may help you sleep soundly through the night even if you have bad dreams. Examples of healthy sleep tips include:

• Follow a stable sleep schedule: Keep a steady schedule every day, including on weekends or other days when you don’t have to wake up at a certain time.
• Choose pre-bed content carefully: Avoid scary, distressing, or stimulating content in the hours before bed since it may provoke negative thoughts during sleep.
• Wind down each night: Exercising during the day Trusted Source Centers for Disease Control and Prevention (CDC) As the nation’s health protection agency, CDC saves lives and protects people from health threats. View Source can help you sleep better at night. In the evening, try to allow your mind and body to calmly relax before bed such as with light stretching, deep breathing, or other relaxation techniques.
• Limit alcohol and caffeine: Drinking alcohol can cause more concentrated REM sleep later in the night, heightening the risk of nightmares. Caffeine is a stimulant that can throw off your sleep schedule and keep your brain wired when you want to doze off.
• Block out bedroom distractions: Try to foster a sleeping environment that is dark, quiet, smells nice, and has a comfortable temperature. A supportive mattress and pillow can make your bed more inviting and cozy. All of these factors make it easier to feel calm and to prevent unwanted awakenings that can trigger irregular sleep patterns.
• Study Finds Bedtime Procrastination Impacts Sleep Quality
• Only Murders While You’re Sleeping: The Parasomnia Defense
• Crime Risk and Depression Differentially Relate to Aspects of Sleep
• Mechanism During Sleep Found to Determine Which Memories Last

About Our Editorial Team

Eric Suni, Staff Writer

Medically Reviewed by

Alex Dimitriu, Psychiatrist MD

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July 26, 2011

The Science Behind Dreaming

New research sheds light on how and why we remember dreams--and what purpose they are likely to serve

By Sander van der Linden

Getty Images

For centuries people have pondered the meaning of dreams. Early civilizations thought of dreams as a medium between our earthly world and that of the gods. In fact, the Greeks and Romans were convinced that dreams had certain prophetic powers. While there has always been a great interest in the interpretation of human dreams, it wasn’t until the end of the nineteenth century that Sigmund Freud and Carl Jung put forth some of the most widely-known modern theories of dreaming. Freud’s theory centred around the notion of repressed longing -- the idea that dreaming allows us to sort through unresolved, repressed wishes. Carl Jung (who studied under Freud) also believed that dreams had psychological importance, but proposed different theories about their meaning.

Since then, technological advancements have allowed for the development of other theories. One prominent neurobiological theory of dreaming is the “activation-synthesis hypothesis,” which states that dreams don’t actually mean anything: they are merely electrical brain impulses that pull random thoughts and imagery from our memories. Humans, the theory goes, construct dream stories after they wake up, in a natural attempt to make sense of it all. Yet, given the vast documentation of realistic aspects to human dreaming as well as indirect experimental evidence that other mammals such as cats also dream, evolutionary psychologists have theorized that dreaming really does serve a purpose. In particular, the “threat simulation theory” suggests that dreaming should be seen as an ancient biological defence mechanism that provided an evolutionary advantage because of  its capacity to repeatedly simulate potential threatening events – enhancing the neuro-cognitive mechanisms required for efficient threat perception and avoidance.

So, over the years, numerous theories have been put forth in an attempt to illuminate the mystery behind human dreams, but, until recently, strong tangible evidence has remained largely elusive.

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Yet, new research published in the Journal of Neuroscience provides compelling insights into the mechanisms that underlie dreaming and the strong relationship our dreams have with our memories. Cristina Marzano and her colleagues at the University of Rome have succeeded, for the first time, in explaining how humans remember their dreams. The scientists predicted the likelihood of successful dream recall based on a signature pattern of brain waves. In order to do this, the Italian research team invited 65 students to spend two consecutive nights in their research laboratory.

During the first night, the students were left to sleep, allowing them to get used to the sound-proofed and temperature-controlled rooms. During the second night the researchers measured the student’s brain waves while they slept. Our brain experiences four types of electrical brain waves: “delta,” “theta,” “alpha,” and “beta.” Each represents a different speed of oscillating electrical voltages and together they form the electroencephalography (EEG). The Italian research team used this technology to measure the participant’s brain waves during various sleep-stages. (There are five stages of sleep; most dreaming and our most intense dreams occur during the REM stage.) The students were woken at various times and asked to fill out a diary detailing whether or not they dreamt, how often they dreamt and whether they could remember the content of their dreams.

While previous studies have already indicated that people are more likely to remember their dreams when woken directly after REM sleep, the current study explains why. Those participants who exhibited more low frequency theta waves in the frontal lobes were also more likely to remember their dreams.

This finding is interesting because the increased frontal theta activity the researchers observed looks just like the successful encoding and retrieval of autobiographical memories seen while we are awake. That is, it is the same electrical oscillations in the frontal cortex that make the recollection of episodic memories (e.g., things that happened to you) possible. Thus, these findings suggest that the neurophysiological mechanisms that we employ while dreaming (and recalling dreams) are the same as when we construct and retrieve memories while we are awake.

In another recent study conducted by the same research team, the authors used the latest MRI techniques to investigate the relation between dreaming and the role of deep-brain structures. In their study, the researchers found that vivid, bizarre and emotionally intense dreams (the dreams that people usually remember) are linked to parts of the amygdala and hippocampus. While the amygdala plays a primary role in the processing and memory of emotional reactions, the hippocampus has been implicated in important memory functions, such as the consolidation of information from short-term to long-term memory.

The proposed link between our dreams and emotions is also highlighted in another recent study published by Matthew Walker and colleagues at the Sleep and Neuroimaging Lab at UC Berkeley, who found that a reduction in REM sleep (or less “dreaming”) influences our ability to understand complex emotions in daily life – an essential feature of human social functioning.  Scientists have also recently identified where dreaming is likely to occur in the brain.  A very rare clinical condition known as “Charcot-Wilbrand Syndrome” has been known to cause (among other neurological symptoms) loss of the ability to dream.  However, it was not until a few years ago that a patient reported to have lost her ability to dream while having virtually no other permanent neurological symptoms. The patient suffered a lesion in a part of the brain known as the right inferior lingual gyrus (located in the visual cortex). Thus, we know that dreams are generated in, or transmitted through this particular area of the brain, which is associated with visual processing, emotion and visual memories.

Taken together, these recent findings tell an important story about the underlying mechanism and possible purpose of dreaming.

Dreams seem to help us process emotions by encoding and constructing memories of them. What we see and experience in our dreams might not necessarily be real, but the emotions attached to these experiences certainly are. Our dream stories essentially try to strip the emotion out of a certain experience by creating a memory of it. This way, the emotion itself is no longer active.  This mechanism fulfils an important role because when we don’t process our emotions, especially negative ones, this increases personal worry and anxiety. In fact, severe REM sleep-deprivation is increasingly correlated to the development of mental disorders. In short, dreams help regulate traffic on that fragile bridge which connects our experiences with our emotions and memories.

Are you a scientist who specializes in neuroscience, cognitive science, or psychology? And have you read a recent peer-reviewed paper that you would like to write about? Please send suggestions to Mind Matters editor Gareth Cook, a Pulitzer prize-winning journalist at the Boston Globe. He can be reached at garethideas AT gmail.com or Twitter @garethideas .

Home — Essay Samples — Psychology — Unconscious mind — Informative Speech On Dreams

Informative Speech on Dreams

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Published: Mar 19, 2024

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Table of contents

Introduction, why we dream, the purpose of dreams, the content of dreams, the meaning of dreams.

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Essay Samples on Dream

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2. A Glimpse into Life 10 Years From Now

3. Turning My Dream to Become an Enterpreneur to Reality

4. If I Had a Million Dollars: Dreams and Possibilities

5. My Passion for Becoming a Registered Nurse

6. Following Dreams: With Special Reference To Paulo Coelho’s The Alchemist

7. Illusion vs Reality it “The Great Gatsby” and Other Literature

8. Passion And Dream Vs. Reality In The Face Of Apple

9. Jungian Psychology And Dream Analysis Applied To The Movie Sleep Dealer

10. My Personal Struggles with Financial Need as a Student

11. What I Would Spend Lottery Money On

12. The Pact and Ways to Fulfill a Dream

13. Why I Want to Be a Neonatal Nurse

14. Waking Up from a Wishful Dream in Inception

15. Analysis of Separate Scenes and Narratives in Inception

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74 Dreaming Essay Topic Ideas & Examples

🏆 best dreaming topic ideas & essay examples, ✍️ interesting topics to write about dreaming, 🔖 good essay topics on dreaming, ❓ research questions about dreams.

• The Importance of Sleeping and Dreaming Finally, I would not take this pill since I love seeing dreams and realize that this “miracle medicine” will cause too many negative consequences.
• Dreaming, Consciousness and Cognition For instance, the behaviorist supposition that the brain is always awakened and only from the external by sense organ procedures cannot define daydreams; likewise, for the statement that consciousness is the straight or restricted product […]
• Dreams and the Process of Dreaming Analysis Dreams are said to be like opening a door to the rest of the mind, all of one’s friends, fears, phobias, hopes, wishes, good times, and bad times are there.
• Lucid Dreaming in Science Fiction and Technology The author provides an interesting and intriguing article about the phenomenon of lucid dreaming and its representation in culture and media.
• Impoverished and Excessive Dreaming Many patients saw a dog in their dreams that tried to bite them; they began to defend themselves or hit the dog, and, in reality, they hit their spouses or walls/beds.
• Nature and Functions of Dreaming Still, other researchers argue that one of the key functions of dreams is to maintain our bodily and psychological health. To conclude, it is obvious that many suggestions have been put forward by researchers about […]
• Kertha Gosa Ceiling vs. “Dreaming” paintings by Aborigines of Australia Over a long period, Aborigine’s paintings have advanced to the point of intertwining with the public dissertation, with a great recognition in Australia and the rest of the world.
• Concept of Dreaming Theories in Psychology One of the theories that are common is the belief that dreams occur as a result of the human mind trying to incorporate external stimuli while one is sleeping.
• The Use of Illusion Argument, Dreaming Argument, and Evil Genius Argument by Descartes
• The Centrality of the Dreaming and Its Importance for Aboriginal Spirituality
• An Overview of the Dream State and the Concept of Human Dreaming
• Animal Dreaming And Substantiation A Connection To Humanity
• Understanding the Unconcious Dreaming
• How Is the Power of Dreams and Dreaming in the Novel of Mice and Men
• Dreams, Dreaming and Phases of Sleep
• Phenomenology of Dreaming
• The Beauty Of Dreaming: How Dreams Drive The Individual
• The Dreaming and Traditional Aboriginal Spirituality
• Freud’s Theory of Dreaming and Repression
• Sleeping and Dreaming and Theories of Sleep
• Gender And Dreaming In Mapuche Shamanistic Practices
• The Benefits Of Lucid Dreaming
• An Overview of the Controversy of Dreaming, a Cognitive Activity During Sleep
• The Importance of Dreaming and Sleeping
• Procrastination and Day Dreaming
• The Psychological Theories Of The Function Of Dreaming
• Difference Between Astral Projection And Lucid Dreaming
• Dreaming as Significant Process in Human Life Experience
• Exploring Causes of Sleep Difficulty and Dreaming Problems
• Dreams and Dreaming Nightmares in Children
• Dreaming Can Bring Misery in the Great Gatsby By F. Scott
• Varieties of Lucid Dreaming Experience, by Stephen Laberge
• The Significance of Land to the Dreaming for Aboriginal People and the Impact of the Land Rights Movement
• Dreaming And Post Traumatic Stress Disorder
• Understanding the Science of Dreaming Through Oneirology
• The Importance of Dreaming and the Sub-Conscious
• Descartes’ Meditations: Dreaming and Evil Demon Arguments
• Dreaming Various Amount Of People Experiences Different Effects
• Comparing and Contrasting Psychological Theories of Dreaming
• The Skeptical Dreaming Argument of Rene Descartes, and the Priori and the Posteriori
• Dreaming Is Known As The Journey Your Mind
• Day Dreaming in the Middle of the Summer Heat
• Synchroncities in the History of Paranormal Dreaming
• What Dreams May Come True?
• What Every Athlete Dreams, of but Few Achieve?
• What Makes Your Friend’s Dreams Come True?
• What Does the Bible Say About Dreams?
• When Dreams and Reality Collide?
• Why Do We Forget Dreams?
• Why Are Dreams Interesting for Philosophers?
• What Makes a Nightmare a Nightmare?
• What’s the Most Common Nightmare?
• What Are the Most Typical Nightmare Themes and What Do They Mean?
• Why Are Dreams Important to Duddy Kravitz?
• Why Do People Dream and What the Dreams Mean?
• What Are Dreams, and Do They Affect Us in a Good Way or a Bad Way?
• What Are the Key Similarities and Differences Between Freud and Jung’s Theories of Dreams?
• What Are You Doing to Achieve Your Dreams?
• How Dreams Affect Our Personalities?
• How Dreams and Omens Support the Theme of Interconnection?
• How Can Dreams Sustain People Through Life, or Can Break Them Down When It Doesn’t Come True?
• How Do Dreams Have Symbolic Meaning?
• How Women Follow Their Dreams Without Embarrassment?
• How Do Different People Use Different Things to Escape Life Problems or Find Motivation to Dreams?
• Can Dreams Tell the Future?
• Are Dreams Messages From Our Subconscious Mind or Insignificant Manifest?
• Are Dreams the Reason for Mythology?
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• Do We Know When We Are Dreaming?
• Meaning of Life Essay Ideas
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• Chicago (A-D)
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Psychology Discussion

Essay on dreams.

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After reading this essay you will learn about Dreams:- 1. Concept of Dream 2. Classification of Dreams 3. Functions 4. Theories 5. Dream Interpretation 6. Content 7. Dream Symbols  8. Examples 9. Anxieties.

• Anxieties in Dream

Essay # 1. Concept of Dream:

Until the first half of the 20th century, scientific study of dreams exclusively was the monopoly of psychoanalysis. Psychoanalysis as a method of treatment analysed dreams for uncovering the unconscious, repressed and suppressed desires of the patients which opened the avenue of successful treatment of mental patients.

But with the introduction of new experimental techniques several laboratory investigations have been conducted on dream. In this connection the experimental studies conducted by Dement and Klertmem (1957) are note worthy.

According to Blum (1969) the discovery that “dream is accompanied by rapid eye movements (REMS) recorded electrically with the eye lids closed, made it possible for experimenters to awaken subjects from periods of light sleep (when dreams typically occur) and obtain their immediate reports of what had just transpired.”

Blum further adds that many interesting facts about dreams in general have emerged from studies of this kind. For example almost all subjects dream every night, with dreaming occupying about 20 per cent of sleeping time, the dream events do not happen in a flash as commonly believed and the presence of colour is dreams is very rare.

A finding of potential dynamic significance is that persons awakened when they start to dream tend to make up for the loss of dreaming more on subsequent nights (Dement, 1960). This effect of dream deprivation indirectly supports Freud’s belief that dreams serve a necessary function in the personality.

A more recent survey on dreams by Foulkes (1964) suggests that the thought content reported by subjects when awakened during a period of rapid eye movement is much more disguised, bizarre and dramatic than thoughts elicited from awakening in prior non REM periods.

Blum (1967) states further that “the active processes of distortion during the dream phase tend to corroborate Freuds description of condensation, displacement and symbolism. The pre REM periods on the other hand seem to reflect the day residues, undisguised memories or recreations of recent events in the dreamer’s life which later get elaborated and woven into the dream fabric.

This transition seems to contradict Freud’s assertion that the dream appears from unconsciousness suddenly like fire work which takes hours to prepare but goes off in a moment.”

Blum points out “experimental investigation of day residues dates back to 1917 (Poetzl) when it was demonstrated that manifest content in dreams can be influenced by very brief exposures of unnoticed stimuli. Subjects were first shown landscapes for about 1/10 second and then asked to describe and draw what they had been.

Told subsequently to take note of any dreams that night, they returned the next day and narrated dream content related to aspects of the landscape which have not been reported in the previous session. Numerous replications and extensions of this phenomena have been carried out by Fisher and Paul (1959), Luborsky and Shevrin (1956).

Essay # 2. Classification of Dreams:

1. Dreams have been divided into different types by Klein (1928):

(a) Premonitory dreams:

Those dreams which leave for the dreamer with a feeling that the dream has some future significance.

(b) Prophetic dreams:

It is supposed to indicate directly or symbolically some future event. This prophetic dream owes its popularity largely to tradition. Once the author of this article dreamt that her mother is seriously ill and after a week it came out true.

(c) Pradromic dreams:

Pradromic dreams are prophetic in a vague way. A man dreamt of being operated for appendicitis. He was extremely distressed and wake up only to discover that there had been no operation and. he was in good health. But later on, he developed an attack which suggested a relationship between the dream content and the initial stage of appendicitis.

2. Dreams have also been classified into collective, kinesthetic and paralytic types:

(a) Collective dreams:

Collective dreams suggest instances of two or more people having the same dream at approximately the same time. Once some soldiers heard that the house in which they lived was haunted by ghosts. During sleep some of them also see this dream when there is discussion about a particular issue among some persons. Some of them may see a common dream related to this discussion. This refers to collective dream.

(b) Kinesthetic dreams:

Dreams of soaring, floating and falling have relationship with the real experience. The rise and fall of the soaring experience seems to correspond with the rise and fall of the chest in respiration. Similarly the falling dream has been attributed to changes in heart action and blood pressure, the relaxation of the voluntary musculature and to a gradual awakening from a soaring dream.

(c) Paralytic dream:

It is a type of dream where the individual is unable to move which often ends in waking with horror. It is explained by partial awakening, prior to the return of general muscular tension.

If the dream goes on without awareness of the fact that the body is not moving, there is no disturbance or no dream of paralysis but if during this period there is partial awakening to bring awareness of the relaxed condition of the body, there may be the dream of paralysis.

A person visualised a dream that his speech muscles were paralyzed. After awakening he found that he was sleeping with his mouth open and the nasal passages were stopped.

3. The third classification of dream by Klein is as follows:

(a) Dreams of the blind:

The dreams of the blind differ from the dreams of normal people. The images most frequently present in the dream context of the normal people are conspicuous by their absence in the dream content of the blind person.

Wheeler found in his blind subject that their dream corresponded to that of waking stage. When more than one sense organ is defective the images in dream are much more limited. This is described by Hellen Keller.

(b) Recurrent dreams:

Recurrent dreams are specially found in neurotics. During war years soldiers suffer so much from anxiety dreams related to terrifying war experiences that sometimes they rather want to remain awake than to experience such terrible anxiety in sleep.

Alexander (1980) has classified dreams as follows from the standpoint of the sleep disturbing stimuli:

Essay # 3. Function of Dream:

1. The function of a dream is to help rather than to disturb sleep. It also prevents the dreamer from being awakened by internal stimuli. It perfects one’s sleep.

2. Dreams satisfy many biological, physical and psychological needs of the individual. The basic physiological needs like hunger, sex and thirst are satisfied in very simple type of dreams. The hungry and thirsty subject dreams that he is eating a nice plate of food or drinking a glass of cold water or a bottle of Pepsi in summer.

This hallucinatory experience leads to temporary gratification of such needs. Likewise a person who has been separated from his sexual partner for a long time, apparently may dream that he is having sexual intercourse with her. Thus, all dreams deal with wishes which for some reason cannot be accepted into the conscious and waking stage.

3. Dreams fulfil the unsatisfied physiological needs of the indivi­dual such as desire for power prestige and recognition, security and affection etc.

4. Dreams are significant in psychoanalysis particularly for helping the analyst to uncover the unconscious processes of the individual. It is through his dreams that the analyst tries to make the patient conscious of his unconscious conflicts. Therefore it has been said that dreams are the royal road to unconscious.

5. Problem solving function of Dream:

Franz (1950) states every dream can be considered as an attempt to gratify wishes consistently with internal standards and external conditions. This might be called the problem solving function of the dream. Various cases indicate that dreams may present the solution for different intellectual problems. Various mathematical problems and puzzles in chess have been repeatedly solved in dreams.

6. Tension Relieving function of Dream:

A dream is an attempt to relieve tension caused by repression with as little conflict as possible.

A dream is an attempt of the organism to protect sleep from disturbing stimuli like thirst and hunger, from unsatisfied desires which life does not grant, illegal wishes and unpleasant works which press upon the mind or a guilt conscience. Dreams attempt to eliminate tension by imaginary gratification of the physiological need.

Essay # 4. Theories of Dream:

Certain theories of dream have been developed to explain the causes of dream:

1. Supernatural theory:

In the ancient world and even today, in some cases dreams were considered having some supernatural significance. This is mostly the prescientific view which suggests Gods and Goddesses come in dream and predict the future to the dreamer. Sometimes through dream they warn the dreamer about his dos and don’ts.

A working lady who was under severe mental trauma apprehending her transfer, visualised a dream where ‘Ma Santosi’ told her not to worry for her transfer, as nothing will happen. After only a few days she got her transfer order and subsequently it was cancelled.

2. Physiological dream theories :

The physiological dream theories maintained that dreams have no psychological significance but are the results of rudimentary activities in the brain cortex which reflect impressions of the previous day incoherently.

3. Stimulus response theory of dream:

The stimulus response theory which existed prior to Freud is based upon the associationistic stimulus response view. This theory stresses the relationship between brain changes during sleep and changes in perceptual efficiency. Some disturbing stimuli force activity into one portion of the cerebral cortex.

For example, the smoke coming from the next room when enters the nose of the sleeping person, it disturbs the activity of the cerebral cortex with corresponding changes in dream. Such a theory of dream is in the line with experimental work on the effects of sensory stimulation upon the dream content.

Stimulus response theory also recognises the role of desire as an instigator of dream. It also recognises the fact that those desires which are not satisfied in reality are satisfied in dreams. Hence the stimulus response theory also supports the kind of dream theory initiated by Freud.

4. Psychoanalytic theory of dream :

Advanced by Freud, the psychoanalytic theory of dream stands as the most valid and fundamental among all the theories of dream.

As pointed out by Franz (1950) Freud always considered his theory of dream as the best founded portion of psychoanalysis. This has been confirmed by the fact that his theory has been little changed either by himself or by his followers.

Freud’s special importance to dream theory is too obvious from his classic book “Interpretation of Dreams”. It is noteworthy that no one before Freud has advanced a comprehensive theory to explain dreams though later on some psychologists vaguely anticipated some of Freud’s views.

Freud’s theory of dreams can be divided into two parts:

(1) Wish fulfilment theory and

(2) Attempted wish fulfilment theory.

Simple wish fulfilment dreams are common in children. But adults express their wishes directly, only rarely and under unusual circumstances. Most adult dreams however appear senseless, disconnected, dis-organised fragmentary.

It not only does give direct satisfaction, but sometimes cause anxiety. But these senseless and disconnected dreams according to Freud have real meaning and can be explained psychologically.

Unlike the children, the unfulfilled wishes of the adults are checked by internal obstacles. Dreams come in disguised form and hence the difficulty in understanding them arises. For instance, a wish to kill a near one which is irrational and antisocial if is expressed in dreams directly, the conflict and fear becomes severe arousing fear and guilt.

But if the desire is disguised in dream by displacing the object of hostile impulse in someone whom the dreamer can justifiably hate, the unconscious tendency is expressed and the conflict with conscience is avoided.

The main activity of dream is to preserve sleep. But the cause of disturbed sleep is the increasing tension of unconscious excitation, owing to the action of dream censorship. The apparent absurdity of the manifest content is the result of a compromise between the repressed and the repressing forces. The manifest content is an allegorical expression of unconscious latent content.

Essay # 5. Dream Interpretation:

The interpretation of dreams is based on the deterministic assumption that everything has a cause and an effect. According to Wolman (1979) “The continuity of human mental life is established when one accepts the Freudian idea that the dream is an expression of unconscious materials”.

The dream always represents some unconscious processes which the dreamer does not know he knows and thinks he does not. Reinforced by the dream interpretation of Freud in particular, this problem of dream has got added attention.

Freud considered dream as the royal road to unconscious and his book, “The Interpretation of Dreams” (1900) opened the avenues for psychoanalytic movement providing major impetus to it.

Freud never maintained as is popularly held that all concealed desires responsible for dreaming are sexual in nature. To show how false this is he calls attention to the wish fulfilment dreams dealing with the gratification of most obvious needs.

Essay # 6. Content of Dream:

In any dream there are two aspects :

(1) The Manifest content.

(2) The Latent content.

A large amount of the dream content consists of the events of the day. Thoughts prior to sleep and even postures during sleep and sounds influence dream content. Freud also viewed that besides the simple wish fulfilment dreams, more complicated forces also influence the content of dream. Dreams also represent in disguised fashion the wishes and unacceptable thoughts of the unconscious.

1. Manifest content :

Brown (1940) views that the manifest content is the content of the dream exactly as it is presented to or remembered by the dreamer. In other words the dream we actually see or what appears to us in dream is called manifest content.

The common man only knows the manifest content of a dream. In manifest content the actual desire of man is disguised to cheat the super ego and the desires never show them in real form.

In the words of Brown (1940) “This is the dream with all its bizarre associations, its quick changes and its fantastic sequences”.

2. Latent content :

This aspect deals with the actual repressed wishes which get themselves satisfied in dream. The actual repressed desires can be known by analysing the latent content of the dream by the psychoanalyst.

A common man cannot know the real implication behind the latent content of the dream. According to Brown (1940) “By the latent content of the dream is meant the underlying unconscious wish which comes into consciousness through adopting the disguise of the manifest content”.

Brown further remarks that in some dreams manifest content and latent content largely concede such as in the simple wish fulfilment dreams. In other dreams the latent content may be discovered only when one knows the life history of the individual and what he has recently been doing in real life and when one has gained the complete free association of the dreams about it.

Essay # 7. Dream Symbols:

When an attempt is made to interpret some dreams, it becomes necessary to take the help of dream symbols. Symbolism in dream is therefore a frequent tool of dream work and it is an indirect representation standing for something else. By having an idea of dream symbols, the manifest content of the dream is translated to the latent content. Otherwise, it becomes difficult to analyse a dream.

On the contrary, without knowing the dream symbols, no latent dream thoughts will be forthcoming despite every effort on the part of the dreamer to reproduce the desired material. Thus, the dream analyst has to take into note that certain facts in the manifest dreams stand as symbols to the latent dream.

In dreams, certain associations are commonly found which reveal themselves again and again in dreams experienced by different people. Thus, it is held by Freud and Jung that the unconscious uses certain symbols to indicate some very primitive and basic conceptions.

So there are certain symbols in dreams which have universal meaning i.e., appearing universally among cultures. This has been very clearly explained in Freud’s book ‘The Interpretation of Dreams’ (1938).

Examples of symbols in dreams having universal meaning:

— taken from the “Interpretation of Dreams”

All elongated objects, sticks, tree trunks, umbrellas, poles, pointed and sharp weapons, knives, daggers represent the male member. Small boxes, chests, cup-boards, ovens, stoves, fire places, cavities, ships and all kinds of vessels symbolize the female organ.

A room represents generally a woman. The sexual intercourse may be expressed in climbing, mounting, dancing, riding etc. Ladders and stairs and going up and down them are symbolic representation of sexual act.

In case of a few symbols, the representation is by opposites. Such as neckline may be represented by clothes and uniforms. The dream of walking through a suite symbolizes a brothel or a harem. It is also used to represent marriage as suggested by H. Sachs. A woman’s hat may represent the male genitals. Necktie may stand for penis.

The fish, the snail, the cat, the airship, the mouse, and the snake are symbols of male members. All complicated machines and appliances are probably the genitals, as a rule the male genitals. Many of the landscapes in dreams such as bridges or wooded mountain may be taken as description of genitals. To play with or beat a little child may represent masturbation.

Castration may be represented by baldness, haircutting, the loss of teeth etc. Small animals and vermin’s represent little children. In some dreams, the genitals are represented by other parts of the body, the male member by the hand or the foot, the female genital is represented by the mouth, the ear and even the eye.

The secretions of the human body, mucus, tears, urine, semen etc., may be used in dreams interchangeably.

Active and passive homosexual dreams refer to an earlier phase as anal sadistic dreams. Dream s indicating strong unconscious guilt or dramatizing prosecutory situations help in the prognosis of obsessional states. Tension dreams are significant in cases where suicidal tendencies are suspected.

A careful analysis of the above dream symbols pointed out by Freud from his long years of experience on dream analysis in his classic book. “The Interpretations of Dreams”, indicates that since symbols have constant meaning, one can analyse dreams with symbols.

The field of mythology, anthropology, folklore, philosophy and religion contain many parallels to dream symbolism. Indeed the domain of symbolism embraces a realm far more extensive than might be inferred from the study of the phenomenon of dream alone.

Essay # 8. Examples of Dreams:

A middle aged young German businessman had severe depression accom­panied by suicidal tendency. Depression developed 18 months after his return from war as a military officer. He saw the following dream, “I am taking a walk with one of the ranking officers of the Russian army and became aware that it is the Tsar.

Suddenly a stranger appears with a sword and wants to kill the Tsar. I wish to intervene to save the Tsar, but it is too late, that Tsar is killed.

The analysis of this dream leads to the contention that both the parties promised not to shoot for one month. But one day while the Russian army was moving with the dreamer, he killed him. Here the Tsar represents little father and actually the dreamer had a hostile attitude towards his own father. Stranger here signifies the strange part of his personality which killed the Tsar.

The mechanism of projection is used because the hostile action foreign to the ego, but belonging to the unconscious part is projected over the stranger:

(2) He substituted for the father, the Tsar, a common symbol of father.

(3) In the dream he tried to save his victim. This is an example of over compensation. Instead of killing, he tried to save Tsar.

The patient had a strong Oedipus complex. As a result he regressed to the earlier stage and showed hostility towards his father.

Brown (1940) has mentioned the following dream of a young woman student in an eastern coeducational university, she dreamed “I was in New York with Bill, the young man to whom I am almost engaged.

It was a cloudy day and he was carrying an umbrella. We went for a ride on a Fifth Avenue Bus, when Bill suddenly got up and said, “I will leave you my umbrella, and you may pay the cheque. He ran out through the restaurant door and I woke up in a panic because I had no money.”

Analysis of the life situations and the free associations of the young lady indicated that the lady was having an emotional conflict regarding the young man during this period. He was begging her to become his mistress with the hope that later on they might be married.

Her family upbringing and her ambition to be a respectable married woman would not enable her to agree to the proposal of the man. They had spent a lot of time riding on Fifth Avenue buses.

The Youngman suggested that they go to the apartment of a friend of his and prepare a dinner and spend the evening there. The young woman refused to do this, because she realized that under such circumstances she would have a considerable conflict between her social ideals and her erotic wishes. It was at about this time the dream occurred.

This clearly reveals a case of wish fulfilment where sexual inter-course occurs. The significance of the big meal together is that of sexual intercourse. The umbrella symbolizes the penis.

Four years after the death of her mother a lady saw a dream that she is extremely angry with her own mother and in this extreme state of anger strangled her to death.

This dream appeared very strange to the lady as she never ever was hostile to her mother in her conscious stage. She loved and respected her mother throughout her life and never for once had any ill feeling towards her.

Analysis of the childhood experiences of the lady indicated that 35 years back, when she was a child of 7 years, one evening her mother prepared some special cake for the family, while the girl was away to play. When she returned from play, she found that her mother had forgotten to keep the share of cake for her. When asked, her mother simply replied that she has forgotten all about her.

This appeared to the small girl as if her mother did neither care for her nor loved her like her other brothers and sisters. She felt terribly neglected and depressed and so much so that this feeling of loss of love or lack of love even tempted her to commit suicide.

But somehow, she managed to stay on and subsequently, forgot all about it. It was repressed. This hostile feeling towards the mother on this day was repressed and it came up in dream after a lapse of 35 years, even long after the death of the mother.

Analysis of this dream indicates the importance of unconscious mental process in dream.

Analysing the importance of dreams in unconscious mental process and psychoanalysis, Brown (1940) has remarked “The psychoanalytic theory accounts for dreams and gives us a method to find out how dreams are related to the deep unconscious urges. In the dream these urges gain satisfaction by appearing in consciousness in a disguised form.

The disguise prevents the dream from arousing undue anxiety in the dreamer’s mind and thus protects his sleep. Sometimes of course, dreams do awaken us because the conflict is too strong. It is interesting that most of us dream every night.

Most of the material of these dreams are readily forgotten because after sleep has built up the spent energies, the ego again must face reality and so represses the dream content.” According to Wolman, “dream represents demands or wishes stemming from the unconscious.

These wishes are usually repressed demands for instinctual gratification. Often the demands arise in the preconscious and are residues of the days activities in the waking state. These demands may be related to a decision that has to be made or to a conflict that has to be resolved.

Wolman says that dreams are reaction of the mind to external or internal stimuli that acts upon the organism in sleep. In dreams the individual attributes objective reality to the imagery that forms the material of the dreams. “A dream then is a psychosis with all the absurdities, delusions and illusions of a psychosis.” (Freud)

Essay # 9. Anxieties in Dreams:

The notions of wish fulfilment with unpleasant emotions create anxiety. The repressed wish behind dream is enough to threaten to overcome the censorship and achieve undisguised wish fulfilment. The dreamer’s reaction to this internal danger is the development of anxiety. In such circumstances, frequently the dream terminates when the sleep is broken. In such dreams, the distortion if any is minimal.

Example of an anxiety dream :

A young woman dreamt that she saw a large horse of an unusual reddish hue. She is frightened at the sight of the animal and starts to run. The horse pursues her. She awakes in terror.

The horse represented a man who had affair with the lady and whose hair was exactly of the same colour as that of the horse in dream. Evidently, the horse represents the man. The man had a torrid affair with the lady who had been growing quite fond of him. She was forced to brake her engagement with the man after getting certain evidences that he was immoral and his intention towards her was not good.

However, she frankly admitted that her liking for him had been very strong but she tried to banish him from her thought. Thus, she dreamt that she saw him and he pursued her. Her fear for the horse in the dream is due to fear and anxiety of the fulfilment of her own wishes in the matter.

“In anxiety dreams, the latent dream material has undergone little change and the demands are too great to be warded off. Sometimes when the threat to the ego is very great, as it is in nightmares, the individual gives up sleep and returns to a waking stage.”

Lastly, the wish fulfilment in a painful dream may be a punishment, a fulfilment, gratifying the remarkable self punishment tendencies that exist in the mind of the man. It is no exaggeration to state that Freud’s theory of dreams is the keystone in psychoanalytic theory and practice.

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Essay on My Dream

List of essays on my dream in english, essay on my dream – essay 1 (100 words), essay on my dream – essay 2 (250 words), essay on my dream to become a soldier – essay 3 (300 words), essay on my dream and fears – essay 4 (300 words), essay on my dream life – essay 5 (400 words), essay on my dream to become a doctor – essay 6 (400 words), essay on my dream – essay 7 (750 words), essay on my dream – essay 8 (1000 words).

Every night I dream of living a life of a celebrity. In my dream I see myself dressed up like a model posing for cameras. It is my dream to work in the film industry and become famous. But, for that, I will have to work really hard. My mother always tells me to concentrate on studies and live up to the dream of becoming a model. My father also supports me and he says that he believes in me. Once he told me that I should help others and be in good books of the people to win their heart as it will help me make my dream come true.

Every day I like to take some time aside from my responsibilities to think about my dreams and all the goals I want to achieve. My dream is to become a successful businessman. Business is something that has always intrigued me. As my father is a businessman, since childhood, I had this keen interest to be a part of or to lead a business.

Only having a dream won’t help, I also need to work towards the achievement of my dream. As doing business is not as easy as it seems, first I need to understand the basics of what business actually is. This will the first step towards my dream. So after completing my intermediary, I have enrolled myself in a reputed college to do my Bachelors in Business Administration (BBA). After completing BBA, I will also do my Masters in Business Administration. By then I will have gained the complete knowledge on business and its functioning which will help me reach my dream.

Apart from the theoretical part, I can always count on my father to share with me the practical experiences and advices that will help me shape my dream. This will take me closer to my dream of becoming a successful businessman. I have also started reading magazines about successful businessmen and their success stories in order to gain some idea that will help me in the long. I will put the best of my efforts and work hard towards achieving my dream.

Introduction:

My dream to become a Soldier started on an Army Day (January 15th), when I was still in High School. I witnessed the tribute paid to martyred soldiers at the Amar Jawan Jyoti in India Gate. It was followed by parades displaying Tanks, Missiles, and War Helicopters etc. The impression I received that day motivates me to realise my dream to become a Soldier.

Love of a Soldier:

The history of Indian independence and the life of freedom fighters has always fascinated me. Those who were responsible for the air of freedom we breathe today, loved our motherland and dedicated their lives to its well-being. These seeds in me have developed a sense of love for the country. It has also nurtured my dream to become a soldier and safeguard it.

Spirit of a Soldier:

Apart from academics, I started to collect all details about how to realise my dream to become a Soldier. I began to understand the values that inspire a Soldier to willingly face challenges and responsibly safeguard the nation even at the cost of his own life. This inspired me to study well and keep myself fit to achieve my dream to become a Soldier.

Training of a Soldier:

I also understood about the training before service. The feeling of pride and mutual loyalty is imbibed among the trainees. They are also trained to willing sacrifice for the country’s honour, with a do or die spirit. A sense of fearlessness, fairness and honesty are inculcated during the disciplined training. These components further kindled my dream to become a Soldier.

Lifestyle of a Soldier:

On the one hand, the soldier’s life is a life of self-sacrifice. On the other hand, the lifestyle it offers far exceeds my expectation, and fuels my dream to become a Soldier. Opportunities to advance in ranks, paid study holidays, subsidized housing, free medical coverage and recreational facilities are provided, apart from regular salary and perks. Lifelong pension is awarded after retirement.

Conclusion:

Many young people in the country offer the time of their life to work for big Corporates. But, I am here to pursue my dream to become a Soldier and dedicate my life to the welfare of the nation. I often encourage my friends to follow my dream to become a Soldier, at least for a short service tenure ranging from 10 to 14 years.

At a very early age, my dream was to do something big in life. But along with that I still had some fears also. I want to have a successful career, and for this, I had set an aim. It is quite essential for everybody to get them to establish professionally and successfully. Besides this, few other dreams are also necessary for me like health, relationships, and many different aspects of life. However, I also fear to get fail in achieving all these targets.

Career Dream and Fear:

When I was a kid, my dream was to become a doctor. But during my growing age, the Bollywood industry fascinated me and then my dream of becoming doctor changed to an actor. When I passed my class 12 th , the only goal that hit my mind was becoming an engineer. I always fear of dreaming about big things, but if you have potential then, you can achieve anything in life.

Dream and Fear of Health and Fitness:

When I was young, I was not so much concerned about my health. But now I realized the importance of having good health. My dream of becoming fit and healthy was only achieved due to strong willpower and eagerness of doing regular exercise. With this thought, I managed to lose around 15 kg easily. Now, I don’t fear about eating any food as I compensate that with my daily workout.

Dreams and fear about the relationship:

There is a special place of relationships in my life, and sometimes I fear about losing the important people in my life. But, now I realize that instead of thinking negative, we should try to spend more time with the people. It is as essential as my dream of good career.

Thinking only about the career and success with the little amount of fear might not offer you complete happiness later. It is good to become serious about your career, but you should also try to overcome any fear for a more successful life ahead.

Life is a dynamic process that has its ups and downs. Juggling the disparities of life can be very stressful at times and that is why you get your mind wondering in thoughts. Most thoughts are usually based on what people desire, which we call the dream life. The desires in life may not always be achieved but it is good to have a picture or at least an idea of the kind of life on desires to have. In America, people have the American dream but you as an individual should ask yourself; what is your dream life?

How my dream life looks like:

Socially, I have always imagined myself being a very influential person in my society. Currently in school, I always have the urge to influence someone but I still lack the confidence and resources to do so. I have always wanted to travel the world and explore different cultures of the world through interactions with people. I also imagine of having a great family with whom I can travel the world with.

Career-wise, I want to work at the comfort of my own home and be flexible so that I can always have time for my family. Spiritually, I have a desire to always be in good terms with God and follow the doctrines of my religion.

Economically, I want to be self-actualized at an early age so that I can focus on my influential personality, having all the resources I need. I want to be satisfied with what I will have achieved and work on living a happy life.

How I plan on living my dream life?

Living the dream life can begin any time that you chose to be as an individual. For my dream life, the things that I can achieve while still at school is the ability to have a spiritual wellness and flowing the doctrines of my religion. I can also start learning to appreciate whatever I have and living a happy life.

For the desires that I cannot achieve at the moment, I will work towards achieving them by shaping and redirecting the pathway. For example, my career, I will pursue something in the university that will allow me to work from home without necessarily going to work.

A dream life is basically the desired of one’s heart inform of an imagination. A dream life does not affect the reality in any way.

A dream is something that helps you to mold your future and aim your life to an appropriate goal. Dreaming big will help us to work for it harder and finally achieve it. Without desire and aim in life, we cannot focus and work hard to fulfill our dream.

My Dream to become a Doctor:

The biggest dream of my life is to become a doctor. I have seen many doctors, who save other people’s lives and they feel happy in the satisfaction they get through this activity. I want to be a doctor, who will serve good for this society and help poor to get good medical care without expecting big money in return.

Doctors are respected in all places and among all types of society. In spite of being different in many things like wealth, religion, etc., everyone will be in need of the best doctor to treat them honestly. I dream of being one such doctor to whom anyone can come without any doubt and fear of being tricked.

I don’t want to be a doctor who just works for money. I want to help others who can’t afford big budget treatments and choose their fate due to their lack of money. When a person is cured of their illness, the smile that appears on their face will be the greatest reward I will ever get. My dream is to become a doctor, who is praised for the kindness and get rewards through others blessings.

How to become a Doctor?

To get the admissions in a medical seat is not that easy. But I will work hard and crack the competitive exam to get a merit seat in the college. I will work hard from the beginning to end to improve my knowledge and keep updated about every upcoming and ongoing development.

I would like to choose the specialization when I can actually decide which one will suit my desire. I have an aim to serve the people in their needs and once I grow big enough to decide the correct career to fulfill my dream, I will work harder to achieve that as well.

After achieving My Dream:

Once I complete my whole medical courses I would be looking to practice in a well-reputed hospital to perfect my job. With this perfection I will start my own clinic and serve people for the rest of my life along with this I will help other students also to get trained to become a good doctor. I will make sure that my dream will come true at the best time.

We all have some sort of ambition or dream. My dream is to become a world class chef. Dreams play a very important role in moulding our future. There is a saying that “if you can imagine it, you can achieve it; if you can dream it, you can become it”. This saying implies that if you can work hard and put in your best to achieving your dream, it is very possible to live your dream. Working hard to achieve ones dream is easier said than done but if you put in your best effort and never give up, dreams are achievable.

In the path of achieving my dream, it is important that I take one step at a time. Even if I have a very big dream of becoming a word class chef, it is best for me to take steady and small steps by setting both long term and short term goals, by doing this, I am always working towards achieving my dream. When I take one step at a time, it helps not to rush into decisions and take things easy.

I know becoming a world class chef is not very easy and can only happen if complete and proper training from a very reputable institute and there isn’t much I can do at the moment to speed up the realisation of my dream since I am still in school. However, I still do my best to set my dream rolling, I follow a lot of cooking websites and blogs, watch cooking shows, read culinary books and I practice my cooking to sharpen my skills every time. These are all little steps I am taking towards achieving my dream. Though my goal is to become a world class chef, I have small goals in place for each month and year to come so that I can reach my dream.

A major hindrance to achieving my set goals and my dream is the lack of inadequacy of motivation. A lot of people have given up their goals and dreams just because they got tired on the way. It is extremely important to remain motivated and only stop is when the dream has been achieved. Highlighted below are some useful tips that I have used to keep myself motivated on the journey to reaching my dream:

i. Anytime I see that I am running out of drive and energy and I am becoming too tired to stick to my set goals, I try to remind myself of what my dream is and the feeling of pride and joy I will experience when I achieve it and become a world class chef. It feels like pressing a reset button and starting with a refreshed mind again and working harder towards achieving my dream.

ii. Long term goals and short term goals are set towards the ultimate goal of achieving my dream and as I reach these short term goals, I try to reward myself for my achievement. The reward can vary from eating dinner at my favourite restaurant or buying myself a new phone I wanted or going out with my friends. Rewarding myself is a very good way to remain motivated towards the achievements of my goals and ultimately my dream.

iii. When I work too much and have no time to relax and play, my productivity drops and I become dull. Therefore, it is a good idea to have some time for myself away from work to focus on something fun that I love. I find time in my schedule every day to engage in some form of leisure activity or sport.

iv. Having people who believes in my dream and support my goals around me makes all the difference. Having positive people helps me find the strength and courage to push on and not give up on my dream. They motivate me to work hard and do the best to achieve my goals and my dream.

v. A mistake is nothing more than an experience and an opportunity to try again and do things much better. So, instead of getting heartbroken and disheartened to the point of wanting to give up on my goals and dream when I face a tough time or make mistakes, I learn from the mistakes and move on as the tough times and mistakes make me a lot stronger.

I will keep working hard towards achieving my dream and I believe that I will become a world class chef one day.

Who in this world does not have a dream? A dream to buy a car, a dream to be a scientist, a dream to do something for the society, or just a dream to live a life with contentment. Something or the other, but surely every person has a dream. It is this dream that drives you to work hard, achieve your milestones and ride towards success in your life. Success need not be becoming the wealthiest person on the earth. Achieving even your smallest dream can be a huge success for you. Since childhood, you come across various fields which often you think of as your ultimate targets. However, most of them are just fantasies and fade away with time. Still, there are some things which just stick on to your minds and these very things eventually go on to be your dreams.

My Dream – My Passion:

Like others, even I have a dream. My dream is to join the intelligence unit of the country and serve my country with pride. Usually, in order to serve the country, people think of joining the armed forces. However, I have a different point of view. I dream to join the intelligence unit and provide inputs to these armed forces so that they can protect the country in a good way and not many lives are lost fight battles with our neighbours.

Where did it all start?

Since my childhood, I have been fascinated by the role of intelligence and the methods of work they are used to. I had got a chance to be with a couple of people early in my life who were in the same field and it is from here that I got so much stuck up with this profession that I have dreamt day and night to be a part of this elite team. Moreover, I feel that I have it in me to research about things as well as people and am known in my circles to extract information from nowhere. I feel that this talent of mine can prove helpful for the country as well. Intelligence plays a crucial role in the security establishment of the country. The inputs gathered from intelligence units help the government and the forces to plan their steps both at diplomatic and at the level of securing the borders.

Another thing which excites me about this dream is that it is not a conventional field such as common occupations which are sought after by most of the youth of our country. Another very important thing to mention here that you need not formally join the intelligence to realise this dream. By keeping a check on your surroundings and providing proper information to the police in case you notice an unfavourable incident is also a form of your contribution to the security agencies of the country. If everyone remains active, a lot many incidents such as terrorist attacks can be averted.

Why having a dream is so important?

Dreams are very important for everyone. Without dreams, there will be no desire to pursue. There will be no objective to reach. We will all be nothing without dreams. Not having dreams resembles pursuing a traceless homicide. It resembles following an undetectable shadow. It is a loathsome goose pursue. We should comprehend what we need to do and pursue that desire.

A great many people have dreams. Successful ones or little ones. Indeed, even the best individuals had dreams and that is the thing that has made them what they are today. Envisioning is basic for a person. Without dreams, you will lose enthusiasm forever lastly prefer not to live. You will be exhausted and tired of the equivalent dull schedules of your everyday life and won’t discover an enthusiasm for the most energizing things. Just with dreams, will you discover a reason to carry on with your life? You will begin buckling down towards the fantasy and will never lose enthusiasm forever. You will never tire and dependably be spurred. This is the most ideal approach to end up effective. So, dream and dream big. It is the only way to achieve contentment in life.

Be that as it may, with dreams, comes extraordinary duty. It is not just sufficient to dream and disregard that fantasy. Numerous individuals dream, however just some wake up and work for it.

It is basic to buckle down for your fantasies. Without this diligent work, a fantasy will just remain a craving in the subliminal personality and will never be accomplished.

On the off chance that you don’t have a fantasy, you can never appreciate the extravagances of life or all that life brings to the table. You will never feel that delighted sentiment of accomplishment. You will never get pride in what you do and what you have accomplished. Every one of these things is vital for people and without these emotions, there is no inspiration.

In the event that you don’t have inspiration, you will be a disappointment throughout everyday life. You won’t have the capacity to accomplish those objectives and will have a hopeless existence. You will never appreciate the extravagances of life and you will never feel glad. You will be a disappointment and you will be nothing throughout everyday life. We should go that additional mile to achieve our objectives. Disappointments may come, however a state of mind to continue proceeding onward and attempting to enhance is completely accomplished by dreams. Dreams are the fuel that continues invigorating you to go further. Regardless of whether there are numerous snags throughout everyday life, you will, in general, continue moving further and attempting to be superior to anything your identity. Consistent and endless enhancement is extremely imperative in advancing throughout everyday life. It improves your identity and furthermore whatever you need to advance in. It causes you to gain from your missteps

Only having career objectives and succeeding professionally can disregard you after one point throughout everyday life. Work as constantly to accomplish these as you do to understand your ultimate dreams. Having a dream is not important. What is important is striving continuously to achieving it. The sense of satisfaction you acquire once you have attained your goals cannot be explained in words and has no alternative in life. So, strive hard and live your dreams. Who knows, what is there in store for you?

Ambition , Doctor , Dreams , Goal , My Dream , Soldier

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Seven brilliant student essays on your wildest dreams for 2020.

Read winning essays from our spring 2020 student writing contest.

For the spring 2020 student writing contest, we invited students to read the YES! article “ Alicia Garza: How to Prepare for 2020 ” by Kate Werning. Alicia Garza, co-founder of #BlackLivesMatter offered this advice, “Clarity inside of chaos can help us find direction when it seems like everything around us is unstable.” Lots of things may keep students up at night or make them anxious. Students wrote about what they might accomplish in their wildest dreams for themselves or for this nation—and the steps they would take to make this vision a reality.

THE WINNERS

From the hundreds of essays written, these seven were chosen as winners. Be sure to read the author’s response to the essay winners and literary gems that caught our eye.

You can hear four students read their winning essays on the Irresistible podcast. Be prepared to be inspired! Thank you to author and Irresistible’s founding director Kate Werning for sharing these powerful stories.

Middle School Winner: Theo Cooksey

High School Winner: Kira Walter

University Winner: Athina Amanor

Powerful Voice Winner: Sary Barrios

Powerful Voice Winner: Avery Chase

Powerful Voice Winner: Daniel Cook

“Can I Dream?” Winner: Maitreya Motel

From the author Kate Werning: Response to Essay Winners

Literary gems, middle school winner.

Theo Cooksey

Brier Middle School, Brier, Wash.

Looking Back to Move Forward

I’ve never really looked at long-term goals for myself, as Alicia Garza suggests in the YES! article “How to Prepare for 2020” by Kate Werning. Other than my goal of reaching Eagle Scout before I turn 18, I tend to live day to day. I’m 13, so shouldn’t I just, well, be a kid? Isn’t goal planning and future planning something adults do? To be honest, when I read the article and learned what the topic was, I locked up like a clam. Sharing dreams of how I could positively change the world makes me uncomfortable. Why would I open myself up to that level of critique, especially in middle school? Although I would love to see advancements to reduce the effects of climate change and uneven wealth distribution, I can’t visualize myself impacting these issues right now.

This led me to wonder why I stopped thinking about my ability to influence the future in a way where anything is possible. What made me narrow my scope and start looking down, rather than seeing my potential? I believed I couldn’t possibly change the world if I could hardly impact myself. If you’re always working hard at fitting into a world by other’s standards, how do you have time to dream of your possibilities? This made me ask, “When did I allow this box to contain me?” When I realized I wasn’t accepted as myself.

When I was young, I possessed an immense personality that couldn’t be contained. I was a giant, perpetual motor hurling questions, wanting answers, always moving. However, over years of school, my personality withered, and my motor followed suit. Going from a storm to no more than a summer breeze, my motor was barely able to push paper. Why did that happen? I quieted my voice, so I wouldn’t be told I was too loud. I suppressed my motor, so I wouldn’t be told to stop moving. I spoke less so I wouldn’t constantly be told to stop talking and stop interrupting. 

After spending so much energy shrinking my personality, I hardly had time to look up and think about what I wanted to do. How do I get back to looking up and out into the world? I believe that this assignment has given me the chance to start doing just that. As I uncoil the past, undo the steps and remember the moments that quieted and contained me, stole my voice, and seized my motor, I am determined to recreate what I lost. I will slowly rebuild my motor into an impervious hurricane that will break out of the box that limited me. My opinion will not be hidden from others.

As I lift my head up, I will start with the small things and my familiar spaces. For me, these are working on what affects me directly, like school and what I enjoy outside of school. I will build the forge in our backyard with my dad to pursue blacksmithing together. I will continue to hone my skills in archery. I will dust off my trumpet and give myself the chance to hit the high notes. I will earn Life Scout rank to put me one step closer to Eagle Scout. By keeping my head up and moving forward with a plan, I no longer need to be the kid who internalized everything.

Becoming a better me now, at 13, will make me a better person who may just be able to influence climate change and build a more equitable wealth distribution system when I get older.

Theo Cooksey, an eighth grader from Lynnwood, Washington, is an avid reader and video game player. Theo plays the euphonium and trumpet, and is an expert in Star Wars movies and music. During the COVID-19 quarantine, he is learning to bake and is building a forge.

High School Winner

Kira Walter

Mamaroneck High School, Mamaroneck, N.Y.

Turning Flowers to Trees

 Maybe we used to be trees. Rainforests of friendly monsters, scraping the sky, communicating, and reaching the sun. Maybe roots used to run where we couldn’t see them, connecting us to each other and spreading through the world like telephone lines across our continent. But somehow, though the earth stayed warm and the rain fell on our soil, we evolved from trees into flowers. Flowers alone in our own empty fields, roots too short to reach anything. 

At a high school with over 1,000 students, I notice how we pass each other on the street, in the hallway, lucky if our eyes meet for a moment, if our hearts touch for a second. We are isolated. Although I hope for a world where none go hungry, where violence is absent, where rivers breathe with cold clean life, and wild creatures run through lush green forests, I first hope for a world where we can connect. A world where America’s youth doesn’t have to contemplate whether it is better to live in the light or commit suicide in the darkness. 

My wildest dream for this nation is that people will reach out to those suffering, to America’s youth whose second leading cause of death is suicide. It was not too long ago that a friend approached me about trying to take her own life; she locked herself in a bathroom filled with poisonous gas, waiting for her breath to go soft and blow out like a candle in the wind. We had always been distant, but she chose to share her secret with me because she had no one else to share it with.  

According to the Jason Foundation, 3,069 high schoolers in the U.S. attempt suicide every day. Among this group, four out of five leave clear signs of depression. So why do so many signs, such as drug use, sleep shortages or extreme mood swings, go unnoticed? The answer is isolation. People are so separate from each other that the chances of being discovered are nearly impossible. Although many try to ascribe teen suicide to the pressures of excelling both academically and socially, overcoming these obstacles can be easier than they seem. Easier as long as students have someone to support them through struggles. 

Many teenagers who take their lives are members of healthy families and are surrounded by friends, but they feel as if they can’t share their troubles with them. They fear that this would be a burden on those they care about and so they remain silent. Teens let dangerous secrets collect like water droplets in a jar. One day, this jar reaches its capacity, problems overcome them, and alone, they surrender. In Kate Werning’s YES! article “How to Prepare for 2020,” Alicia Garza explains that “clarity inside of chaos can help us find direction when it seems like everything around us is unstable.” I dream our community will teach suffering teens to find that clarity – that we will help them blossom on a path to success. 

In modern-day society, too many people shame others for attempting suicide. They identify them as troubled and accuse them of being too weak to deal with life’s challenges. To combat suicide, I’ll make sure to do the opposite. I’ll reach out, check in with, and cheer up my peers. I’ll try to comfort those in need of comfort. Because in an ever-changing world of frightening dangers and darkness, we need to be trees with roots linked together in harmonious peace. We need to support each other into a new decade, out of the shadows and towards the sun.

Kira Walter is a sophomore at Mamaroneck High School in New York. Kira writes for the school newspaper and plays on the varsity tennis team. She has enjoyed studying classical piano since she was five years old and volunteers for the American Legion in her free time. When she grows up, Kira aspires to continue her passion for writing.

University Winner

Athina Amanor

Spring Hill College, Mobile, Ala.

Woman with No Nation

“You sound like a white girl.” “You’re an American baby now.” “Wow, you actually speak very good English.” “Did you live in a tree?” 

As a Ghanaian immigrant living in the United States, I’ve heard it all. Statements from my own family members living back home and from friends I’ve made in this foreign land serve as reminders that there really isn’t a place for me. I’m too American to be African, yet I am too African to be American. Even college professors have laughed while a fellow student mocked a group of African languages by clicking his tongue at me and asking,  “What did I just say in your language?” disregarding my offense and reinforcing ignorance. Many of my anxieties and doubts about self-worth stem from these types of interactions. I have adapted, self-monitoring to the highest degree, in order to be more palatable and to fit in. 

As an outwardly appearing “African American,” I fight negative stereotypes when interacting with white people, striving for excellence in both academics and athletics and hoping to outrun stereotypes and shatter prejudices. Within the African American community, I appear as a poser. I walk, talk, and think too differently to be welcomed there either. For my relatives, I speak too “American,” too fast, and I stress all the wrong syllables. I’ve carefully created so many personalities, slipping out of one skin and into the next to appease others, that I hardly recognize my true self. So, when I hear words like,” go back to your country,” a tidal wave of confusion hits me. Sometimes I wish I could, but I know the same alienation I feel here would be waiting for me in Ghana because I would still be seen as an outsider. I am a woman with no nation. I worry about being viewed as second class, about not being awarded the same rights and freedoms, about losing my culture, and about losing irreplaceable familial relationships. 

So, what in my wildest dreams do I wish for this nation? I wish for acceptance. I wish for understanding. I wish for kindness and an egalitarian mindset for all. I wish for the extinction of xenophobia and the predominance of support. I wish for a community in which I do not feel the need to prove I am not a threat, where my culture is not a trend, and above all else, where being me is enough. My wishes may seem far-fetched and on par with beauty queens claiming to want nothing more than world peace, but I am aware that I must make efforts on my own behalf and not simply put wishes out into the world.

In this new decade, I continue to fight for my dream by working with refugees and  building bridges between them and other volunteers as both groups work together to create a safe space filled with the same friendship and sense of belonging that I’ve craved for myself. I continue to make strides towards my dream by rejoicing in differences and staying open to immersing myself in new experiences without judgment. I continue to make leaps in my effort to make my dream a reality by engaging in intercultural, interreligious, and interracial dialogues, fanning the flames of mutual understanding.

And, as I look at the next ten years, I plan to make bounds towards realizing my dream by doing something we all struggle to do in life:  to discover who I am outside of the carefully curated personalities I put on and give that person all the support and acceptance I so willingly give to others yet constantly deny myself. This new decade demands that I stop viewing my self-ascribed status as a woman with no nation as weakness, and make way for the potential it holds. 

Athina Amanor is a Ghanaian immigrant who recently completed her undergraduate coursework in cellular and molecular biology. As a recently retired student-athlete, Athina enjoys staying active by taking long walks, going for short runs, and playing tennis with her older brothers. She hopes that her concern for the human condition and openness to helping others serve her well as she pursues a career in pediatric cardiology.

Powerful Voice Winner

Sary Barrios

A Borderless World

As I walk into the kitchen, I see both of my grandmas stirring the masa and my mom putting the tamales de carne on the stove and cutting different fruits to boil in the pot for caliente . It’s Noche Buena and my dad, my siblings, and I are hanging ornaments and lights. At the bottom of the tree, we arrange the Three Wise Men and the animals on one side, Mary and Joseph on the opposite side of each other, and place Jesus in his manger at the center of them all. Lastly, we put the star on top of the tree, and turn on the beautiful lights. At 8 p.m., we gather around the table to eat. We pray to God for all the good things he has brought to us in the past year. Then, we pass the tamales de carne around, talk about our family in Guatemala and how they’d decorate their tree with clementines and light fireworks at Christmas, and laugh at my brother’s jokes. Everyone is together in one place, one day, one moment. But that’s all a dream.

Instead, it’s only my parents and me at the table. Some people are able to see their family every single day or at least once a week, but my parents are forbidden to see their relatives. They went through a lot to get here, and they’ve never gone back to Guatemala. While they are grateful for the opportunities here, the borders they crossed are like a cage, keeping them from seeing their loved ones. So when I dream of a better future, I dream of a world without borders.

These boundaries keep our families apart. A few months before I was born, my dad received a call: my grandpa had passed. My dad had a hard time dealing with not being able to see his father during those last few days he was alive. This was devastating. I see other kids with their siblings, playing soccer, bonding, and telling each other jokes, but I only see my siblings every two years if I’m lucky. I can’t imagine how I would feel if my siblings were here. I know I wouldn’t feel as lonely as I do now. 

It’s not easy to be a child of immigrants, feeling scared every second of your life, and constantly thinking about “what ifs.” Last summer, when I was at camp in Maine, miles away from my parents, immigration police arrived on my first day. I wasn’t allowed to contact anyone, and I had a meltdown. It was heart-wrenching to think about being separated from my parents, and yet these borders have stopped my parents from doing the same—seeing their mothers forever. Can you imagine not being able to see your mother?

A borderless world is like an eagle soaring through the sky, completely free. In a borderless world, families would be united and everyone would live without fear of someone searching for them. In her YES! article “Alicia Garza: How to Prepare for 2020, author Kate Werning says, “We are often called to reflect on our lives, and how we want to mobilize for ourselves and our communities.” I often reflect on this beautiful dream that one day our world would be borderless, a dream that I will fight for.   

At the camp in Maine, I learned about the Hawaiian word ohana . Ohana is the spirit of family togetherness. It means that no one is ever going to be forgotten or left behind; they are stuck with each other no matter what. Ohana can also mean “nest,” which is where birds go to be safe with their families. Just like birds, immigrants want to be with their families in a safe space. Everyone together in one place, one day, one moment. 

Sary Barrios is a Guatemalan American student at Mamaroneck High School. Sary’s passion is to help others and give back to those who are in need of more. She has a huge love for her heritage and family.

Avery Chase

Kirkwood High School, Kirkwood, Mo.

There is a French photographer who said: “I will never be able to take a picture as beautiful as I see it in my eyes.”

Complex regional pain syndrome (CRPS) is a rare disease—there are less than 200,000 patients in the U.S. I was a competitive gymnast at nine years old. At a tournament,  I awkwardly dismounted from the bars and landed on my ankle. That moment changed my life. For the next eighteen months, I saw six doctors, four therapists, and three psychologists, took three  trips to different pain clinics, and missed about 100 days of school to search for answers to “the sprained ankle that could.” I was one of the “lucky” ones. That summer was a revolving door of experts dismissing me one after another.

The pain I experienced was beyond my ankle. I understand that I grew up differently, that most kids don’t divide their family moving cross-country for chronic pain rehabilitation. I have been living with CRPS for nine years—with a brief remission circa seventh grade—and a prognosis of “years to a lifetime.” Some days I’m better at accepting what I know and what I don’t. Other days it’s easier to lie in bed complacent to the pain. No matter what type of mindset, I must constantly strive to recover and hide disappointment every day that wasn’t pain-free. Outsiders haven’t seen the pictures I’ve seen—not through my eyes. Outsiders don’t know what it’s like to watch a 70-year-old squat better than you or realize that the only “record” you hold is “Longest-Stayed Patient,” not “Highest All-Around Score” in a gymnastics meet (where I really wanted to be).

It’s difficult to paint a picture of when my body physically shakes uncontrollably. My eyes scan it slowly, realizing my helplessness. Or the picture of mornings I wake up with a split lip after having habitually chewed it. Or the days I wish I wasn’t a breathing mortgage for my parents. Or the nights I spend praying for the safety switch, trusting my body will scientifically pass out if pain exceeds a threshold. There are still stories that I can’t tell and stories I don’t want to remember.

In psychologists’ offices, I go mad trying to cling onto any word I can to describe my pain, and, too often, I fail. In my wildest dream, I’m able to paint the masterpiece that finally allows people to understand the years and tears. Currently, I am trying for a picture-perfect life. I’m taking steps to overcome my highest anxieties by listening to doctors, pushing through compulsions, getting out of bed, and challenging cognitive distortions. I am living the hardest thing I’ve ever done in my life. I know that the steps to overcome Chronic regional pain syndrome don’t necessarily mean a pain-free life. I can’t change the existence of the problem itself, but I can change the way I deal with the problem. In my wildest dream I can accept myself and whatever I accomplish, even if it is not perfect.  I can learn to accept that CRPS and everything it comes with will always be a part of my life, my disappointments, and my triumphs.

The pain translates to today. Every day, I make decisions based on that gymnastics meet nine years ago and the hundreds of hours of doctor’s appointments and clinic visits throughout the years. I wonder who I’d be if I skipped gymnastics that night. If Boston is simply a city with smart colleges, not just medical treatments. I don’t think I’ll ever be able to understand a life without my pain. What I do understand though is that being healed won’t change me. I know how it has influenced me, but I doubt I will ever stop learning either. For that reason, my life is a life with CRPS, with and without pain. I am who I am because of these experiences and the circumstances I have yet to face.

Avery Chase lives in St. Louis, Missouri, the city with the most neurotic weather in the country. Avery coaches gymnastics in her free time and has an irrational fear of cats. She plans to attend Kansas University and study social work.

Daniel Cook

Fighting the Undertow

Have you ever been caught in an undertow? Imagine swimming through waves—feeling the cool rush send a shock through your body— when a force begins pulling you away from the shore. You try swimming back to the beach but feel the current’s grip dragging you farther out to sea. After a minute, your arms and legs begin hurting. You start choking on water as you gasp for air. You attempt to yell for help only to be choked on by more water. Your mind is in a state of panic as your body begins shutting down. Suddenly, you remember what your parents told you, “Swim parallel to the shore.” You turn and start swimming again. Every muscle screams in agony, but you keep fighting. Finally, after what seems like an eternity, the force stops. Relief floods your mind. You slowly swim to the shore and crawl onto the sand. Falling flat on your back, you breathe peace back into your soul. 

Life is full of undertows. Today we are faced with so much political and social injustice that many people feel as if they are caught in an undertow of emotions. I was caught in this particular undertow for a while. As a gay male living in the Deep South, I have struggled with finding my place in society. I have often asked myself questions such as  “Who do I want to become?,” “What do I stand for?,” and “How can I help others?.” With the start of the new year, I have decided it is time to face these questions. 

I am an activist at heart. It is my purpose. With the help of the YES! article “How to Prepare for 2020” and Alicia Garza, I was able to pinpoint objectives that I should focus on instead of aimlessly treading through life, being swept further away from my goals. I want to be able to hold my husband’s hand in public without eyes glaring in our direction. I want to have a place of worship that accepts me. I want to be able to enroll my children in school without the fear of them being bullied for having gay parents. I want a job without having the fear of being dismissed because of my sexuality. I want to be seen as an equal instead of as an “other.” And most of all, I want to live in a world where I don’t have to fear being murdered like Matthew Shepard. 

In order to achieve all of this for myself and people like me, I have to be more active. The article helped me outline steps I can take within the next year to help myself and others in the LGBTQ+ community. These steps include getting involved with a local LGBTQ+ activist organization, getting trained in how to provide safe spaces for people to freely discuss issues affecting them, and reading more literature and research on LGBTQ+ issues while  making these resources more available to the public. If I can conquer these steps, I will have made 2020 worth wild. 

2020 is the year I have decided I will no longer be a victim of the undertow. By focusing on my goals and following steps to achieve them, I will have the knowledge and ability to get out of the treacherous current of fear and anxiety about being who I am. I will no longer drown in the self-doubt accompanied by not knowing what I stand for. I will glide through the waters of hate and social injustice and hopefully arrive one day on the shores of equality, love, and acceptance. 

Daniel Cook is a proud gay man. Daniel was born and raised in Alabama and embraces his Southern roots while also advocating against the social injustices around him. He wants to use his privilege to help others have their voices heard and dreams of a world where all lives are valued and no one is considered an “other.”

“Can I Dream?” Winner

Maitreya Motel

High Meadow School, Rosendale, N.Y.

Can I Dream?

How do you dream in a nightmare? How do you solve a puzzle when half of the pieces have been stolen? I remember being barely twelve years old when the shooting happened at Parkland. My dad held onto me like I would vanish any second, sobbing while we listened to the news. 

When you’re 12 years old, you’ve thought about death a lot in theory, but rarely in a way that’s grounded in reality. You normally aren’t considering, “Oh, it could happen like this. Someone could have a gun and you could be in the bathroom at the wrong time. Someone could have a gun and your sixth-grade classmates could sneeze at the wrong moment. Someone could have a gun and shoot you. And you won’t be able to say goodbye to your mom and dad or tell them how much you love them. When’s recess?” 

I guess kids used to dream about being movie stars and star football players and millionaires. Now, I look around and we’re praying to make it through high school. And beyond that? Will the planet be liveable? Will our kids be okay? We want answers and guarantees. Are there any guarantees anymore? Our dreams are survival based. How much can you dream before waking up again? 

But I do have a dream.

My dream is to have the luxury of dreaming. My dream is to live in a world where what matters most is that new movie or first date. My dream is for us to be kids again instead of feeling like the future is on our shoulders. If I lived in this world, I could breathe again. Maybe, just this once, I’d get to sleep.

Maitreya Motel, an eighth-grade student at High Meadow School in New York, has been writing and producing her political Vlog “Eye On Politics” since age 10. Maitreya has been a featured speaker at women’s marches, climate change events, and political rallies, and is a member of her town’s youth commission and her county’s climate-smart commission. Her best pals are her two rescue dogs, Jolene and Zena. 

Dear Theo, Kira, Athina, Sary, Avery, Daniel,  Maitreya,

Thank you so much for sharing your writing with all of us (and some of you have shared your essays in your own voice on the podcast, too!). It takes guts to be real and vulnerable in public—to share your struggles and to be audacious enough to have dreams & compelling visions in a world where there is so much suffering.

At Irresistible , we believe that healing and social transformation are deeply connected— and that a critical foundation for both is radical honesty. To face where we feel vulnerable and afraid and powerless. Where we’ve been humiliated, shortchanged, discriminated against, or told to give up. To really feel into those places, because our deepest truth is what connects us and can become the source of our greatest power. We have to be real with ourselves about what hurts and scares us most, and connect with others’ heartbreaks and fears to move in a journey toward change together.

I see that courage in each of you. Avery, we feel you so deeply when you say “It’s difficult to paint a picture of when my body physically shakes uncontrollably. My eyes scan it slowly, realizing my helplessness.” Athina, we connect when you talk about feeling like a “woman with no nation.” Theo, I remember when I’ve been there too when you say “Sharing dreams of how I could positively change the world makes me uncomfortable. Why would I open myself up to that level of critique, especially in middle school?”

Yet despite the discouragement and pain, you still have big dreams—and I want to live in these worlds you are visioning! Maitreya’s world, where kids “have the luxury of dreaming.”Sary’s “borderless world [that] is like an eagle, soaring through the sky, completely free.” Daniel’s world where he is “able to enroll [his] children in school without the fear of them being bullied for having gay parents.” I want to follow your leadership and the leadership of youth organizers all over the country—you truly are “ Generation Transformation .”

As Kira paints for us, “Maybe roots used to run where we couldn’t see them, connecting us to each other and spreading through the world like telephone lines across our continent.” I see each of you growing those intertwining roots through your commitments to working with refugees, volunteering with your local LGBTQ+ activist organization, and training your bodies and minds toward your goals.

Especially now, as 2020 is turning out so completely differently than any of us could have imagined, the moves you are making toward your visions are critical. I’ve often felt like my hard work trying to contribute to liberation movements has been futile, that the world is getting crueler in so many ways. But I also remember that even though I’m only 32 years old, I am amazed at how much has already changed radically in my lifetime— toward a world of more racial justice, immigrant rights, LGBTQ+ & gender liberation, disability justice, and so much more. It does get better.

adrienne maree brown teaches us that in every small action we take, we shape change. Even under the intense conditions we currently face, this remains true. With our big visions as a strong north star, we find the next right move we can make toward freedom.

Keep dreaming, keep taking action, and keep sharing your story with powerful honesty. I’m right next to you on the journey.

—Kate Werning

We received many outstanding essays for the spring 2020 Student Writing Competition. Though not every participant can win the contest, we’d like to share some excerpts that caught our eye:

My wildest dreams would be a world filled with non-judgmental people, self expectations—not anybody else’s expectations of me—being me and loving it, less school stress, and, of course, free puppies! —Izzy Hughes, The Crest Academy, Salida, Colo.

I want to imagine a place where I can go wherever I want without having to worry about another person violating my body. No one should ever touch another person without their permission. That is what I want.  —Ruby Wilsford, Goodnight Middle School, San Marcos, Tex.  

Type 1 diabetes is not a choice or a result of poor life decisions. It is an autoimmune disorder in which the body attacks itself. How can Americans justify that it is acceptable to pay seventy-two times the worth of a life-or-death product? —Elise Farris, Spring Hill College, Mobile, Ala.

I was born on April 26, 2005, in a hospital in Appleton, Wisconsin, the home of the first hydropower plant and the “world-famous” Harry Houdini Museum. Then, at age three, my family moved to Beloit, Wisconsin, a town on the board of Wisconsin and Illinois. My parents sent me and my siblings to a Catholic school 12 miles north in a town called Janesville, Wisconsin. It was like living in two cities at once. My family lived in one and my friends and their families lived in the other. I thought the situation was fine, but as I got older, I started to notice things. I noticed how my friends felt uncomfortable when we went anywhere else in Beloit besides my house. I noticed how adults grimaced when I said I was from Beloit. And, suddenly, I felt my situation wasn’t fine. —Charlotte Mark, Craig High School, Janesville, Wis. 

Pandemics happen when we fail to be aware of how interrelated we really are—when we fail to note the doors we open, the hands we shake, and the spaces we share every day. Mindful of these connections, we realize that the health of one of us affects the health of all of us. We must care for our fellow beings, even if it means personal sacrifice. —Donald Wolford, Kent State University, Kent, Ohio

I can help others, but I also need to know what to do when dark thoughts manifest in my own mind. —Natalie Streuli, Brier Middle School, Brier, Wash.  

If I’ve learned anything in the past 13 years, it’s that things never go as planned. Having a rough draft of your life is okay, but never expect it to turn exactly how you imagined. —Emerson Reed, The Crest Academy, Salida, Colo.

There are about 40 million food-insecure people in the United States and 13 million of those people are children … I want these people to go to sleep full and knowing that they will get another three meals tomorrow. —John Francis, Our Lady Star of the Sea, Grosse Pointe Woods, Mich.

… I was floating, levitating in midair when the voice began slowly whispering. His voice washed over my body like warm sunlight on a summer day. “This is what inner peace feels like. You tried your best and did the most you can, but to achieve this, you must continue on.” He disappeared and the world collapsed on itself. I was motivated to do better but now looking back I wish I had started sooner.   —Nicholas Tyner, American School of The Hague, Wassenaar, Netherlands

Failure isn’t a dangerous monster we should run from. It is a beautiful seed of a flower yet to blossom. —Jarrod Land, Mamaroneck High School, Mamaronec, N.Y.

I’ve yet to figure out how to complain about my perfectionist nature without it sounding like a twisted form of bragging. As it turns out, whining about being tired of trying so hard just makes it look like you’re fishing for praise. Ironically, you rarely get either.  —Claire Beck, Kirkwood High School, Kirkwood, Mo.

I can never talk to my parents about my feelings directly because what goes into the pot is an argument and what comes out is unsolved problem soup with a side of tears. —Tracee Nguyen, President William McKinley High School, Honolulu, Hawai’i

I’m not exactly sure what I want to be when I grow up, but I am certain that it’s not going to require me to know how to find points on a graph or to understand slope intercept form, well at least not to the point that I need to study the subject for months on end, and why do I need to know how to find the cubed root of a six-digit number on paper? Who doesn’t have access to a calculator? —Lauren Ragsdale, Lincoln Middle School, Ypsilanti, Mich. 

I can’t truly say how many nights I’ve spent tossing and turning because something was crawling around in my head. The anxiety smothering any free thoughts I had, forcing me to stay awake, and to start questioning every choice I’ve ever made. Those nights are always the hardest considering who I want to be: somebody who believes without fear of judgment, somebody who loves who they are, somebody who helps without prompting. —Daniel Heineman, Kent State University, Kent, Ohio

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Home / Essay Samples / Life / Dream / My Dreams for the Future

My Dreams for the Future

• Category: Life
• Topic: Dream , My Future

Pages: 1 (673 words)

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