The Collected Works of Sigmund Freud. Sigmund Freud
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replaces it with something else. That is a side of dream activity which must interest us because it may lead us closer to the nature of the dream. If one does something under stimulation, then this stimulation need not exhaust the act. Shakespeare’s Macbeth, for example, is a drama created on the occasion of the coronation of the King who for the first time wore upon his head the crown symbolizing the union of three countries. But does this historical occasion cover the content of the drama, does it explain its greatness and its riddle? Perhaps the external and internal stimuli, acting upon the sleeper, are only the incitors of the dream, of whose nature nothing is betrayed to us from our knowledge of that fact.
The other element common to dreams, their psychic peculiarity, is on the one hand hard to comprehend, and on the other hand offers no point for further investigation. In dreams we perceive a thing for the most part in visual forms. Can the stimuli furnish a solution for this fact? Is it actually the stimulus which we experience? Why, then, is the experience visual when optic stimulation incited the dream only in the rarest cases? Or can it be proved, when we dream speeches, that during sleep a conversation or sounds resembling it reached our ear? This possibility I venture decisively to reject.
If, from the common elements of dreams, we get no further, then let us see what we can do with their differences. Dreams are often senseless, blurred, absurd; but there are some that are meaningful, sober, sensible. Let us see if the latter, the sensible dreams, can give some information concerning the senseless ones. I will give you the most recent sensible dream which was told me, the dream of a young man: “I was promenading in Kärtner Street, met Mr. X. there, whom I accompanied for a bit, and then I went to a restaurant. Two ladies and a gentleman seated themselves at my table. I was annoyed at this at first, and would not look at them. Then I did look, and found that they were quite pretty.” The dreamer adds that the evening before the dream he had really been in Kärtner Street, which is his usual route, and that he had met Mr. X. there. The other portion of the dream is no direct reminiscence, but bears a certain resemblance to a previous experience. Or another meaningful dream, that of a lady. “Her husband asks, ‘Doesn’t the piano need tuning?’ She: ‘It is not worth while; it has to be newly lined.’” This dream reproduces without much alteration a conversation which took place the day before between herself and her husband. What can we learn from these two sober dreams? Nothing but that you find them to be reproductions of daily life or ideas connected therewith. This would at least be something if it could be stated of all dreams. There is no question, however, that this applies to only a minority of dreams. In most dreams there is no sign of any connection with the previous day, and no light is thereby cast on the senseless and absurd dream. We know only that we have struck a new problem. We wish to know not only what it is that the dream says, but when, as in our examples, the dream speaks plainly, we also wish to know why and wherefore this recent experience is repeated in the dream.
I believe you are as tired as I am of continuing attempts like these. We see, after all, that the greatest interest in a problem is inadequate if one does not know a path which will lead to a solution. Up to this point we have not found this path. Experimental psychology gave us nothing but a few very valuable pieces of information concerning the meaning of stimuli as dream incitors. We need expect nothing from philosophy except that lately it has taken haughtily to pointing out to us the intellectual inferiority of our object. Let us not apply to the occult sciences for help. History and popular tradition tell us that the dream is meaningful and significant; it sees into the future. Yet that is hard to accept and surely not demonstrable. Thus our first efforts end in entire helplessness.
Unexpectedly we get a hint from a quarter toward which we have not yet looked. Colloquial usage — which after all is not an accidental thing but the remnant of ancient knowledge, though it should not be made use of without caution — our speech, that is to say, recognizes something which curiously enough it calls “day dreaming.” Day dreams are phantasies. They are very common phenomena, again observable in the normal as well as in the sick, and access to their study is open to everyone in his own person. The most conspicuous feature about these phantastic productions is that they have received the name “day dreams,” for they share neither of the two common elements of dreams. Their name contradicts the relation to the sleeping condition, and as regards the second common element, one does not experience or hallucinate anything, one only imagines it. One knows that it is a phantasy, that one is not seeing but thinking the thing. These day dreams appear in the period before puberty, often as early as the last years of childhood, continue into the years of maturity, are then either given up or retained through life. The content of these phantasies is dominated by very transparent motives. They are scenes and events in which the egoistic, ambitious and power-seeking desires of the individual find satisfaction. With young men the ambition phantasies generally prevail; in women, the erotic, since they have banked their ambition on success in love. But often enough the erotic desire appears in the background with men too; all the heroic deeds and incidents are after all meant only to win the admiration and favor of women. Otherwise these day dreams are very manifold and undergo changing fates. They are either, each in turn, abandoned after a short time and replaced by a new one, or they are retained, spun out into long stories, and adapted to changes in daily circumstances. They move with the time, so to speak, and receive from it a “time mark” which testifies to the influence of the new situation. They are the raw material of poetic production, for out of his day dreams the poet, with certain transformations, disguises and omissions, makes the situations which he puts into his novels, romances and dramas. The hero of the day dreams, however, is always the individual himself, either directly or by means of a transparent identification with another.
Perhaps day dreams bear this name because of the similarity of their relation to reality, in order to indicate that their content is as little to be taken for real as that of dreams. Perhaps, however, this identity of names does nevertheless rest on a characteristic of the dream which is still unknown to us, perhaps even one of those characteristics which we are seeking. It is possible, on the other hand, that we are wrong in trying to read a meaning into this similarity of designation. Yet that can only be cleared up later.
22. Josef Breuer, in the years 1880–1882. Cf. also my lectures on psychoanalysis, delivered in the United States in 1909.
SIXTH LECTURE
THE DREAM
HYPOTHESIS AND TECHNIQUE OF INTERPRETATION
We must find a new path, a new method, in order to proceed with the investigation of the dream. I shall now make an obvious suggestion. Let us assume as a hypothesis for everything which follows, that the dream is not a somatic but a psychic phenomenon. You appreciate the significance of that statement, but what justification have we for making it? None; but that alone need not deter us from making it. The matter stands thus: If the dream is a somatic phenomenon, it does not concern us. It can be of interest to us only on the supposition that it is a psychic phenomenon. Let us therefore work upon that assumption in order to see what comes of it. The result of our labor will determine whether we are to hold to this assumption and whether we may, in fact, consider it in turn a result. What is it that we really wish to achieve, to what end are we working? It is what one usually seeks to attain in the sciences, an understanding of phenomena, the creation of relationships between them, and ultimately, if possible, the extension of our control over them.
Let us then proceed with the work on the assumption that the dream is a psychic phenomenon. This makes it an achievement and expression of the dreamer, but one that tells us nothing, one that we do not understand. What do you do when I make a statement you do not understand? You ask for an explanation, do you not? Why may we not do the same thing here, ask the dreamer to give us the meaning of his dream?
If you will remember, we were in this same situation once before. It was when we were investigating errors, a case of a slip of the tongue. Someone said: “Da sind dinge zum vorschwein gekommen,” whereupon we asked — no, luckily, not we, but others, persons in