dreaming an essay

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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.

Copyright © 2019 by Jennifer M. Windt < jennifer . windt @ monash . edu >

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Mind & Body Articles & More

Why your brain needs to dream, research shows that dreaming is not just a byproduct of sleep, but serves its own important functions in our well-being..

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 be an unintended consequence of sleep—a byproduct of evolution without benefit.

Sleep itself is a different story. Scientists have known for a while now that shorter sleep is tied to dangerous diseases, like heart disease and stroke . There is mounting evidence that sleep deprivation leads to a higher risk of obesity and Alzheimer’s disease . Large population studies reflect a saddening truth—the shorter your sleep, the shorter your life . Not only that, sleep helps us to hold onto our memories and to learn facts and skills faster, making it important for everyone including infants, students, athletes, pilots, and doctors.

Much of this I outline in my new book, Why We Sleep: Unlocking the Power of Sleep and Dreams , which summarizes the many findings we have about sleep and its function in our lives.

But what about dreaming? Does it also have a purpose?

Recent work in my neuroscience lab and the work of other scientists has shown that dreams may have a very particular function important to our well-being. Here are the two main ways dreams help us.

Dreaming is like overnight therapy

It’s said that time heals all wounds, but my research suggests that time spent in dream sleep is what heals. REM-sleep dreaming appears to take the painful sting out of difficult, even traumatic, emotional episodes experienced during the day, offering emotional resolution when you awake the next morning.

REM sleep is the only time when our brain is completely devoid of the anxiety-triggering molecule noradrenaline. At the same time, key emotional and memory-related structures of the brain are reactivated during REM sleep as we dream. This means that emotional memory reactivation is occurring in a brain free of a key stress chemical, which allows us to re-process upsetting memories in a safer, calmer environment.

More on Sleep

Explore the neuroscience of sleep .

Learn how meditation can improve sleep .

Discover how sleeping poorly can cause conflict in your relationship .

Learn why sleep is key to peak performance .

How do we know this is so? In one study in my sleep center, healthy young adult participants were divided into two groups to watch a set of emotion-inducing images while inside an MRI scanner. Twelve hours later, they were shown the same emotional images—but for half the participants, the twelve hours were in the same day, while for the other half the twelve hours were separated by an evening of sleep.

Those who slept in between the two sessions reported a significant decrease in how emotional they felt in response to seeing those images again, and their MRI scans showed a significant reduction in reactivity in the amygdala, the emotional center of the brain that creates painful feelings. Moreover, there was a reengagement of the rational prefrontal cortex of the brain after sleep that helped maintain a dampening influence on emotional reactivity. In contrast, those who remained awake across the day showed no such dissolving of emotional reactivity over time.

That in itself doesn’t say anything about the role of dreaming. But we had recorded each participant’s sleep during the intervening night between the two test sessions, and we found that specific brain activity that reflected a drop in stress-related brain chemistry during the dream state determined the success of overnight therapy from one individual to the next.

Dreaming has the potential to help people de-escalate emotional reactivity, probably because the emotional content of dreams is paired with a decrease in brain noradrenaline. Support for this idea came from a study done by Murray Raskind on vets with PTSD, who often suffer debilitating nightmares. When given the drug Prazosin—a medication that lowers blood pressure and also acts as a blocker of the brain stress chemical noradrenaline—the vets in his study had fewer nightmares and fewer PTSD symptoms than those given a placebo. Newer studies suggest this effect can be shown in children and adolescents with nightmares, as well, though the research on this is still in its infancy.

The evidence points toward an important function of dreams: to help us take the sting out of our painful emotional experiences during the hours we are asleep, so that we can learn from them and carry on with our lives.

Dreaming enhances creativity and problem-solving

It’s been shown that deep non-REM sleep strengthens individual memories. But REM sleep is when those memories can be fused and blended together in abstract and highly novel ways. During the dreaming state, your brain will cogitate vast swaths of acquired knowledge and then extract overarching rules and commonalties, creating a mindset that can help us divine solutions to previously impenetrable problems.

How do we know dreaming and not just sleep is important to this process?

In one study , we tested this by waking up participants during the night—during both non-REM sleep and dreaming sleep—and gave them very short tests: solving anagram puzzles, where you try to unscramble letters to form a word (e.g., OSEOG = GOOSE). First, participants were tested beforehand, just to familiarize them with the test. Then, we monitored their sleep and woke them up at different points of the night to perform the test. When woken during non-REM sleep, they were not particularly creative—they could solve very few puzzles. But, when we woke up participants during REM sleep, they were able to solve 15-35 percent more puzzles than when they were awake. Not only that, participants woken while dreaming reported that the solution just “popped” into their heads, as if it were effortless.

In another study , I and my colleagues taught participants a series of relational facts—such as, A>B, B>C, C>D, and so on—and tested their understanding by asking them questions (e.g., Is B>D or not? ). Afterwards, we compared their performance on this test before and after a full night’s sleep, and also after they’d had a 60- to 90-minute nap that included REM sleep. Those who’d slept or had a long nap performed much better on this test than when they were awake, as if they’d put together disparate pieces of a jigsaw puzzle in their sleep.

Some may consider this trivial, but it is one of the key operations differentiating your brain from your computer. It also underlies the difference between knowledge (retention of individual facts) and wisdom (knowing what they all mean when you fit them together). The latter seems to be the work of REM-sleep dreaming.

“It’s said that time heals all wounds, but my research suggests that time spent in dream sleep is what heals”

Dreaming improves creative problem solving, too, according to another study . Participants learned to navigate a virtual maze using trial and error and aided by the placement of unique objects—like Christmas trees—at certain junctions in the maze. After this learning session, the group was split in two, with half napping and half watching a video for 90 minutes. Nappers were occasionally awoken to ask about the content of their dreams; those watching a video were also asked about thoughts going through their minds.

Afterwards, the participants again tried to solve the maze, and those who napped were significantly better at it than those who didn’t, as expected. But the nappers who reported dreaming about the maze were 10 times better at the task than those who napped and didn’t dream about the maze. There’s a reason you’ve never been told to stay awake on a problem.

Looking at the content of these dreams, it was clear that the participants didn’t dream a precise replay of the learning experience while awake. Instead, they were cherry-picking salient fragments of the learning experience and attempting to place them within the catalog of preexisting knowledge. This is how dreaming helps us be more creative.

While the benefits of dreaming are real, too many of us have problems getting a full eight hours of sleep and lose out on these advantages. Alternatively, we may think we’re the exception to the rule—that we’re one of those people who doesn’t happen to need a lot of sleep. But nothing could be further from the truth. Research clearly shows that people who overestimate their ability to get by on less sleep are sadly wrong.

Five ways to enhance your sleep

So how can we be sure to get enough sleep and experience a dream state? While we may be tempted to use sleeping pills to get to sleep, this has been shown to be detrimental to dreaming. Instead of taking pills, here are some simple ways to enhance your sleep:

1. Make sure your room is dark and that you are not looking at bright light sources—i.e., computer screens and cell phones—in the last hour or two before going to bed. You may even want to start dimming lights in your house in the earlier parts of the evening, which helps to stimulate sleepiness.

2. Go to bed and wake up at approximately the same time every day. This helps signal to your body a regular time for sleeping. It’s no use trying to sleep in a lot on weekends. There is no way to make up for regular sleep loss during the week.

3. Keep the temperature in your house cool at night—maybe even cooler than you think it should be, like around 65 degrees. Your body temperature needs to drop at night for sleep, and a lower room temperature helps signal your brain that it’s time to sleep.

4. If you have trouble falling asleep, or wake in the night feeling restless, don’t stay in bed awake. That trains the brain that your bed is not a place for sleeping. Instead, get up and read a book under dim light in a different room. Don’t look at your computer or cell phone. When sleepiness returns, then go back to bed. Or if you don’t want to get out of bed, try meditating. Studies suggest it helps individuals fall asleep faster, and also improves sleep quality.

5. Don’t have caffeine late in the day or an alcohol-infused nightcap. Both of these interfere with sleep—either keeping you awake or stimulating frequent wake-ups during the night.

Sleep is the single most effective thing we can do to rest our brain and physical health each day. Atop of sleep, dreaming provides essential emotional first aid and a unique form of informational alchemy. If we wish to be as healthy, happy, and creative as possible, these are facts well worth waking up to.

About the Author

Matthew Walker

Matthew Walker is a professor of psychology and neuroscience at the University of California, Berkeley, and the director of the university’s Center for Human Sleep Science .

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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?

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Why Do We Dream?

Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

Dr. Sabrina Romanoff, PsyD, is a licensed clinical psychologist and a professor at Yeshiva University’s clinical psychology doctoral program.

Verywell / Madelyn Goodnight

What Is a Dream?

The role of dreams.

• Reflect the Unconscious
• Process Information
• Aid In Memory
• Spur Creativity
• Reflect Your Life
• Prepare and Protect
• Process Emotions
• Other Theories

Lucid Dreaming

Stress dreams.

Despite scientific inquiry, we still don't have a solid answer for why people dream. Some of the most notable theories are that dreaming helps us process memories and better understand our emotions , also providing a way to express what we want or to practice facing our challenges.

7 Theories on Why We Dream

A dream includes the images, thoughts, and emotions that are experienced during sleep. Dreams can range from extraordinarily intense or emotional to very vague, fleeting, confusing, or even boring. Some dreams are joyful, while others are frightening or sad. Sometimes dreams seem to have a clear narrative, while many others appear to make no sense at all.

There are many unknowns about dreaming and sleep, but what scientists do know is that just about everyone dreams every time they sleep, for a total of around two hours per night, whether they remember it upon waking or not .

Beyond what's in a particular dream, there is the question of why we dream at all. Below, we detail the most prominent theories on the purpose of dreaming and how these explanations can be applied to specific dreams.

How Do Scientists Study Dreams?

The question of why we dream has fascinated philosophers and scientists for thousands of years. Traditionally, dream content is measured by the subjective recollections of the dreamer upon waking. However, observation is also accomplished through objective evaluation in a lab.

In one study, researchers even created a rudimentary dream content map that was able to track what people dreamed about in real time using magnetic resonance imaging (MRI) patterns. The map was then backed up by the dreamers' reports upon waking.

Some of the more prominent dream theories contend that the function of dreaming is to:

• Consolidate memories
• Process emotions
• Express our deepest desires
• Gain practice confronting potential dangers

Many experts believe that we dream due to a combination of these reasons rather than any one particular theory. Additionally, while many researchers believe that dreaming is essential to mental, emotional, and physical well-being, some scientists suggest that dreams serve no real purpose at all.

The bottom line is, while many theories have been proposed, no single consensus has emerged on why we dream.

Dreaming during different phases of sleep may also serve unique purposes. The most vivid dreams happen during rapid eye movement (REM) sleep , and these are the dreams that we're most likely to recall. We also dream during non-rapid eye movement (non-REM) sleep, but those dreams are known to be remembered less often and have more mundane content.

Dreams May Reflect the Unconscious

Sigmund Freud’s theory of dreams suggests that dreams represent  unconscious desires, thoughts, wish fulfillment, and motivations. According to Freud, people are driven by repressed and unconscious longings, such as aggressive and sexual instincts .

While many of Freud's assertions have been debunked, research suggests there is a dream rebound effect, also known as dream rebound theory, in which suppression of a thought tends to result in dreaming about it.

What Causes Dreams to Happen?

In " The Interpretation of Dreams ," Freud wrote that dreams are "disguised fulfillments of repressed wishes." He also described two different components of dreams: manifest content (actual images) and latent content (hidden meaning).

Freud’s theory contributed to the rise and popularity of dream interpretation . While research has failed to demonstrate that the manifest content disguises the psychological significance of a dream, some experts believe that dreams play an important role in processing emotions and stressful experiences.

Dreams Process Information

According to the activation-synthesis model of dreaming , which was first proposed by J. Allan Hobson and Robert McCarley, circuits in the brain become activated during REM sleep, which triggers the amygdala and hippocampus to create an array of electrical impulses. This results in a compilation of random thoughts, images, and memories that appear while dreaming.

When we wake, our active minds pull together the various images and memory fragments of the dream to create a cohesive narrative.  

In the activation-synthesis hypothesis, dreams are a compilation of randomness that appear to the sleeping mind and are brought together in a meaningful way when we wake. In this sense, dreams may provoke the dreamer to make new connections, inspire useful ideas, or have creative epiphanies in their waking lives.

Dreams Aid In Memory

According to the information-processing theory, sleep allows us to consolidate and process all of the information and memories that we have collected during the previous day. Some dream experts suggest that dreaming is a byproduct, or even an active part, of this experience processing.  

This model, known as the self-organization theory of dreaming , explains that dreaming is a side effect of brain neural activity as memories are consolidated during sleep. During this process of unconscious information redistribution, it is suggested that memories are either strengthened or weakened. According to the self-organization theory of dreaming, while we dream, helpful memories are made stronger, while less useful ones fade away.

Research supports this theory, finding improvement in complex tasks when a person dreams about doing them. Studies also show that during REM sleep, low-frequency theta waves were more active in the frontal lobe, just like they are when people are learning, storing, and remembering information when awake.

Dreams Spur Creativity

Another theory about dreams says that their purpose is to help us solve problems. In this creativity theory of dreaming, the unconstrained, unconscious mind is free to wander its limitless potential while unburdened by the often stifling realities of the conscious world. In fact, research has shown dreaming to be an effective promoter of creative thinking.

Scientific research and anecdotal evidence back up the fact that many people do successfully mine their dreams for inspiration and credit their dreams for their big "aha" moments.

The ability to make unexpected connections between memories and ideas that appear in your dreams often proves to be an especially fertile ground for creativity.

Dreams Reflect Your Life

Under the continuity hypothesis, dreams function as a reflection of a person's real life, incorporating conscious experiences into their dreams. Rather than a straightforward replay of waking life, dreams show up as a patchwork of memory fragments.

Still, studies show that non-REM sleep may be more involved with declarative memory (the more routine stuff), while REM dreams include more emotional and instructive memories. In general, REM dreams tend to be easier to recall compared to non-REM dreams.

Under the continuity hypothesis, memories may be fragmented purposefully in our dreams as part of incorporating new learning and experiences into long-term memory . Still, there are many unanswered questions as to why some aspects of memories are featured more or less prominently in our dreams.

Dreams Prepare and Protect

The primitive instinct rehearsal and adaptive strategy theories of dreaming propose that we dream to better prepare ourselves to confront dangers in the real world. The dream as a social simulation function or threat simulation provides the dreamer a safe environment to practice important survival skills.

While dreaming, we hone our fight-or-flight instincts and build mental capability for handling threatening scenarios. Under the threat simulation theory, our sleeping brains focus on the fight-or-flight mechanism to prep us for life-threatening and/or emotionally intense scenarios including:

• Running away from a pursuer
• Falling over a cliff
• Showing up somewhere naked
• Going to the bathroom in public
• Forgetting to study for a final exam

This theory suggests that practicing or rehearsing these skills in our dreams gives us an evolutionary advantage in that we can better cope with or avoid threatening scenarios in the real world. This helps explain why so many dreams contain scary, dramatic, or intense content.

Dreams Help Process Emotions

The emotional regulation dream theory says that the function of dreams is to help us process and cope with our emotions or trauma in the safe space of slumber.

Research shows that the amygdala, which is involved in processing emotions, and the hippocampus, which plays a vital role in condensing information and moving it from short-term to long-term memory storage, are active during vivid, intense dreaming. This illustrates a strong link between dreaming, memory storage, and emotional processing.

This theory suggests that REM sleep plays a vital role in emotional brain regulation. It also helps explain why so many dreams are emotionally vivid and why emotional or traumatic experiences tend to show up on repeat. Research has shown a connection between the ability to process emotions and the amount of REM sleep a person gets.

Content similarities and common dreams shared among dreamers may help promote connection. Research also notes heightened empathy among people who share their dreams with others, pointing to another way dreams can help us cope by promoting community and interpersonal support.

Other Theories About Why We Dream

Many other theories have been suggested to account for why we dream.

• One theory contends that dreams are the result of our brains trying to interpret external stimuli (such as a dog's bark, music, or a baby's cry) during sleep.
• Another theory uses a computer metaphor to account for dreams, noting that dreams serve to "clean up" clutter from the mind, refreshing the brain for the next day.
• The reverse-learning theory suggests that we dream to forget. Our brains have thousands of neural connections between memories—too many to remember them all—and that dreaming is part of "pruning" those connections.
• In the continual-activation theory, we dream to keep the brain active while we sleep, in order to keep it functioning properly.

Lucid dreams are relatively rare dreams where the dreamer has awareness of being in their dream and often has some control over the dream content. Research indicates that around 50% of people recall having had at least one lucid dream in their lifetime and just over 10% report having them two or more times per month.

It is unknown why certain people experience lucid dreams more frequently than others. While experts are unclear as to why or how lucid dreaming occurs, preliminary research signals that the prefrontal and parietal regions of the brain play a significant role.

How to Lucid Dream

Many people covet lucid dreaming and seek to experience it more often. Lucid dreaming has been compared to virtual reality and hyper-realistic video games, giving lucid dreamers the ultimate self-directed dreamscape experience.

Potential training methods for inducing lucid dreaming include cognitive training, external stimulation during sleep, and medications. While these methods may show some promise, none have been rigorously tested or shown to be effective.

A strong link has been found between lucid dreaming and highly imaginative thinking and creative output. Research has shown that lucid dreamers perform better on creative tasks than those who do not experience lucid dreaming.

Stressful experiences tend to show up with great frequency in our dreams. Stress dreams may be described as sad, scary, and nightmarish .

Experts do not fully understand how or why specific stressful content ends up in our dreams, but many point to a variety of theories, including the continuity hypothesis, adaptive strategy, and emotional regulation dream theories to explain these occurrences. Stress dreams and mental health seem to go hand-in-hand.

• Daily stress shows up in dreams : Research has shown that those who experience greater levels of worry in their waking lives and people diagnosed with post-traumatic stress disorder (PTSD) report higher frequency and intensity of nightmares.
• Mental health disorders may contribute to stress dreams : Those with mental health disorders such as anxiety, bipolar disorder , and depression tend to have more distressing dreams, as well as more difficulty sleeping in general.
• Anxiety is linked to stress dreams : Research indicates a strong connection between anxiety and stressful dream content. These dreams may be the brain's attempt to help us cope with and make sense of these stressful experiences.

A Word From Verywell

While there are many theories for why we dream, more research is needed to fully understand their purpose. Rather than assuming only one hypothesis is correct, dreams likely serve a variety of purposes.

Knowing that so much is left uncertain about why we dream, we can feel free to view our own dreams in the light that resonates best with us.

If you are concerned about your dreams and/or are having frequent nightmares, consider speaking to your doctor or consulting a sleep specialist.

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By Kendra Cherry, MSEd Kendra Cherry, MS, is a psychosocial rehabilitation specialist, psychology educator, and author of the "Everything Psychology Book."

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 .

Dream Vs Reality Analytical Essay

Dream vs. reality: essay introduction, dreams: a historical perspective, dreams vs reality, sleeping and dreaming, psychology dreaming, accessing physical experiences, dreams and reality: essay conclusion, works cited.

The concept of dreams has eluded even the most renowned philosophers and psychologists, including Aristotle, Plato, and Sigmund Freud. Plato likened dreams to a presentation that we experience while sleeping (Hamilton, Cairns and Cooper 571). Modern psychology seems to have borrowed the definition of a dream from Plato’s, in that they have defined dreams as sequences of experiences borne of imagination during sleep (Dennett 129).

The aim of this statement of intent is to provide a more holistic definition of dreams from both a historical as well as a modern perspective. There is often a very thin line between “dreams” and “reality”. As such, it is indispensable to examine such a link.

Sigmund Freud commenced his psychoanalytical study on dreams in 1900 with a complaint that philosophers viewed his idea of dreams as second-rate and intellectually unworthy (Freud 5). In his article, ‘Dreams’, Manser opines that Freud had “littler to say about the nature of dreams which is of interest to the philosopher” (415). There appears to be little attention devoted to the concept of dream by philosophers, even as the topic puzzled such renowned philosophers as Aristotle and Plato.

There is a need to define what dreaming is, and how one may distinguish between reality and dreams. From a historical point of view, dreams are a frightening and puzzling phenomenon. Prehistorically, ancestors also viewed dreams as messages sent to them by demons and gods. To the fatalist, dreams are portents or omens of future events.

Ancient Greek philosophers adopted a rather rational naturalist approach to dreams. Aristotle provided the definition of dreams as that experience one has in his/her sleep (Ross 56). On the other hand, Plato defined dreams as the visions that we always recall in our waking hours (Hamilton et al 571). Modern psychology appears to have adopted the Aristotelian stance: dreams are sequences of experiences borne of imagination during sleep (Dennett 129).

Nietzsche’s argument blaming the belief in ghosts, gods, resurrection and life after death on the doorstep of the dream was sensible (LaBerge 231). Supposing that, the idea of soul-body arose from subjective experiences in the dream world, whether or not the soul was an objective reality depended on reality insight placed on the dream.

If, in ancient times, human believed that they had discovered a second real world in a dream, what did that mean? Was it a mere intuitively verifiable existence? Few possibilities exist in an attempt to solve the mystery of these questions. Whether dreams are real and if they are, how do they compare to physical reality in terms of the mental truths (LaBerge 231).

Two issues emerged – one was the extent to which an experience appears to be subjectively real. The second was the extent the experience appears to be objectively real (this was independent of the first). Simple logic affirms that something exists only if it can cause an effect on another thing (LaBerge 233). Therefore, since it is extraordinarily difficult to interact with a dream physically, proving that it existed in reality was exceedingly difficult.

The line between dream and reality is often frightfully thin. Although one can hardly control the contents of their sleep compared with those of waken imagination and daydreams, on the other hand, dreams appear to have a stronger false impression of reality. Baudrillard opines that our cultural products do not distort or reflect a basic existing reality anymore; instead, the absence of reality seems to have been concealed (262).

The emergence of novel computer and media technologies presents yet another challenge to the reality vs. dream issue, because, through this interaction, we can immerse in virtual reality. Consequently, we cease being external observers per se and partake in a synthesis of “cyberspace” borne of our association with computer technology. Virtual reality has effectively ended the conventional technological dream of establishing an ideal illusion of reality.

From the historical perspective, it was understood that dream were mystifying, as human awoke to self-consciousness to consciousness of mortality. Many people came up with religious and magical explanations to explain the strange visions they experienced during sleep (Dennett 130). This introduced thoughts like the ability of the soul to depart the body and travel to other places. The possibility of the dead and the living interacting were a possibility. Some even believed that, dreams in sleep were messages from gods or destiny.

Philosophers like Plato emerged with rational naturalist approaches, characterizing dreams as visions in people (Plato 571), remembered in reality.

Aristotle, on the other hand, put it that dreams were some presentation or imagination, specifically those that occurred during sleep (Dennett 130). Aristotle affirms that dream were not God-sent neither did they present any future predictions (Ross 46). Yet, sometimes, dream could be an inspiration for future happenings.

Plato, being more imaginative, compared mad people with sleepers and found that, their thought were false, for instance, feeling of flying. Plato realized that, however much decent man appeared, there was always a low and licentious point of experiences during dreams (Plato 571). This thought anticipated that Freud’s idea of many-layered organization of human consciousness (Freud, “Introductory Lectures” 21).

Freud’s theory purports rest as a function of sleep, which could be well experienced in dreamless sleep. However, when control of the daytime consciousness was resting in sleep, the subconscious mental process continues to work on an immature level (Freud “Introductory Lectures” 21).

Therefore, dreams were regressive. They go back to visual images, more so the primary sexual desires (Freud, “Interpretation of Dreams” 67). An idea that Freud added to Plato’s theory of dream-work: dreams guaranteed sleep, blocked censorship, by revisiting the original latent dream idea, and then disguising its manifestation (Plato 571).

As people argue, we spend about one third of our lives in sleep, it is crucial to conduct extensive research to understand dream and sleep. Study of sleep and dream shows proof of principal experiences in sleep, for instance, the sleep-wake cycle, sleep disorders, sleep regulations and snoring among others (LaBerge 233).

Based on the nature of scientific studies, the studies of sleep often look at physical signs like body temperatures, eye movement, and blood pressure. philosophers cannot hence be able to use these data to draw conclusions. Philosophy is more interested in a dream while psychology deals with the sleeping process. Therefore, studying dreaming and sleeping will require the use of internal mental processes and reactions to interpret what happens in sleep in external viewpoint (Ross 49).

Connecting the internal and external features becomes intricate. Having no characteristics and stable variables to use for studying dreams, little research is available on the topic compared to other topics like reasoning, memory, Imagination and beliefs. Dreams still puzzle people since the times of Plato, and Aristotle. Concerns of how to identify dreams, individual and social function of dreams, and the logic behind dreaming, lead to metaphysics, mind philosophy, culture and epistemology. Dreaming hence remains fascinating.

Dreaming is a fascinating experience and rather under-researched. Dreams also challenge the real life experiences and the fact that human think they understand consciousness and conscious (Freud, “Introductory Lectures” 21). There are numerous theories of the mind that do not dream and reality.

Hence, they are incomplete. Scholars can be motivated to be more imaginative about dreaming, and to include it in a number of philosophical topics because of they will draw defined pedagogical utilities. The study of sleep and dreaming by use of inventive experiments developed by psychologist form an exceptional way of studying physiology and phenomenology, and experiential and conceptual approaches in the study of mind.

Despite the discovery of the fascinating rapid eye movement (REM) sleep relationship with dreams, there has not been much thoughtful derivative of the mind philosophy. Epistemologists still use dream concepts to address skepticism, has barely influenced the active self-image of mainstream philosophy of mind.

It is often difficult to measure dream for study especially when comparing dream and reality because, one has to do comparison against real-life events (Metzinger 528). However, the better way to study dream and reality is to compare dream metal event against wake mental events. A number of experiences can e improbable in physical reality but intensely easily to imagine in a dream. Only a broad perceptual (Hallucinatory) model of dreaming has compared dream and reality.

There is a new focus on lucid dreaming and lucid. Some evidence has indicated that, people experiencing lucid dream were also likely to fluctuate between viewpoints dream and mental life. A lucid dreamer always knows that the existing world of the dream was not real (Metzinger 530).

Metzinger suggested that a lucid dreamer understood the phenomenon they experienced did not vary with external physical reality in content. To the farthest, lucid dreamer can recollect full memory and remember at least some characteristics of phenomenology of agency (Metzinger 530).

In his study on children’s dream, Foulkes recommended research on the connection between dreaming and skills of imagination and manipulation of patterns (Foulkes 9). Probably, visual-spatial capacities somehow assisted in generation of continuous kinematic imagery typical of happier dreams.

Too young children had rather static dreams. Foulkes connects the continued production of spontaneous kinematics imagery. In a study lab of young adults, participants were to respond on whether they saw themselves the way another person would do, or whether they saw the dream in their own eyes (Foulkes 9). A remarkably small percentage saw themselves in the dream. They did not experience kinematic imagery.

However, seeing the dream in their own eyes saw the dreamers experienced much kinematic imagery. Research that explicitly question subjects to specify a certain perspective of their dream and memory experience is not a vital choice in this fascinating domain. Most people impulsively flip between perspectives and confidence retrospective judgment of the dream is not always high.

Our mental health depends on dreams. Through science, one can understand nature better is by first achieving harmony. However, perhaps we need not be so concerned with turning dreams into reality; instead, we should just let them remain dreams. Are Dreams Functional? Currently, there are many logical reasons of functional and the way dreams appeared different from sense of function.

Even though there are incredible adaptationist accounts for sleep and phases of the sleep-cycle itself, there is reason to perceive that mental activity that took place in sleep was an authentic example of byproduct of what was designed during sleep-wake cycle. If this was right, there would be a situation where dreaming was mysteriously an uncontrolled sequeale, a spandrel and exaptation.

Baudrillard, Jean. The Precession of Simulacra . New York: The New Museum of Contemporary Art, 1984. Print.

Dennett, Dan. Are Dreams Experiences ? In Brainstorms: Philosophical Essays on Mind and Psychology . Brighton: Harvester Press, 1981. Print.

Foulkes, David. Children’s Dreaming and the Development of Consciousness. Cambridge, MA: Harvard University Press. 1999. Print.

Freud, Sigmund. Introductory Lectures on Psychoanalysis. Harmondsworth: Penguin Books, 1973. Print.

Freud, Sigmund. The Interpretation of Dreams . London: Allen & Unwin, 1951. Print.

Hamilton, Edith, Huntington Cairns, and Lane Cooper. The Collected Dialogues of Plato: Including the Letters . Princeton: Princeton University Press, Princeton, 2005. Print.

LaBerge, Stephen. Dreaming, Illusion, And Reality in Lucid Dreaming . New York: Ballantine, 1985. Print.

Manser, Paul. Dreams, in P. Edwards (ed.), The Encyclopedia of Philosophy . London: Collier and Macmillan, 1967. Print.

Metzinger, Thomas. Being No-one: The Self-Model Theory of Subjectivity . Cambridge, MA: MIT Press, 2004. Print.

Plato, Aristocles. The Collected Dialogues . Princeton: Princeton University Press, 1961. Print.

Ross, William. Aristotle . London: Routledge, 1995. Print.

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Bibliography

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We need to keep dreaming, even when it feels impossible. Here’s why

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We live in a world that often feels like the headquarters of Mayhem Enterprises, breaking our hearts into pieces every single day with chaos and madness.

It is too willing to disappoint us with tragedies, horrific news and bad hair hats. And we have to live in constant suspense, not knowing when these things will happen to us. Pandora’s box is forever opening.

So I get why we fear dreaming. It’s hard for us to get our hopes up that things will go the way we want them to. Yet and still, we need to put this worry as far away from our psyches as possible. You might call it madness, but I call it necessary.

When we are afraid of having too much hope, we’re actually afraid of being disappointed. We are anxious about expecting the world to gift us and show us grace, because what if we end up on our asses?

So we dream small or not at all. Because if we expect nothing or expect something small, we cannot be disappointed when the big things don’t happen. We think it’s a great defense mechanism, but what it really is is a liability on our lives, because we are constantly bracing for impact.

Many of us have lost our ability to dream, or we were never allowed to have it in the first place.

When we are afraid of thinking things can be too good, it can become a self-fulfilling prophecy. 

This shows up in real life when we don’t go after jobs we want because we already expect the answer to be no. We might not apply to the school we wanna go to because we think we have no chance in hell of being admitted.

But what if we would have met a life helper or the loves of our lives there, or landed that perfect internship that would have led to the job of our dreams? Basically, we end up living the colorless versions of the lives we truly want, which then confirms that life is shitty.

Here’s the thing. Life can absolutely be a filth bucket, even for people who TRY and STRIVE and DREAM. The difference is that those people can go to sleep at night and wake up in the morning knowing that they at least tried. They can take some small solace that they did what they could. Life’s shenanigans can be off-the-chart levels for them. But they blame life, not themselves.

Many of us have lost our ability to dream, or we were never allowed to have it in the first place, since we live in a world that makes it really hard if you’re not white, male, straight, Christian, able-bodied and cisgender. We’ve been bound by oppressive systems that are designed to not give us an inch, even when we earn a mile. We have been shunned and disrespected and erased from the things we are entitled to.

I’m asking us to trick ourselves into thinking we have the privilege of dreaming big.

I say with this caveat and without naivete: Dreaming big is in itself a privilege. However, I’m asking us to trick ourselves into thinking we have the privilege of dreaming big.

When I was in college, my friends peer-pressured me into starting a “weblog.” And by “peer-pressured” I’m pretty sure I only needed one suggestion and I was into it. I started it in early 2003; it was titled something emo like “Consider This the Letter I Never Wrote.” In it, I documented my whole college career, writing about exams I wasn’t studying for, the D I got, roommate problems. The blog used Comic Sans font, so you know it was a mess. But I loved this new hobby. I did a few marketing internships and realized I was good at that too.

When I graduated in 2006, I deleted that undergrad blog and started what is now AwesomelyLuvvie.com . New life, new blog!

I’d work my 9-to-5 job in marketing, but when I came home, I’d blog. As I wrote about the world and how I saw it, word of my blog spread, and in 2009, I won my first award: Best Humor Blog in the now defunct Black Weblog Awards. I was geeked because here I was getting recognition for my hobby.

Hobby. Yeah, okay.

I liked my job as a marketing coordinator. I was fine. Except I wasn’t.

Get this. I was afraid to call myself a writer . WRITER? WHERE? I was afraid of that title and all the dreams that could come from it that I would be unable to fulfill. Toni Morrison and Maya Angelou and Zora Neale Hurston. Those were writers. I was just a girl who put up blog posts talking about whatever was on my spirit. Writer? “Bish, bye. You can’t measure up to that title.” That’s what I told myself.

I liked my job as a marketing coordinator for a nonprofit. I was making enough to pay my bills, which weren’t many. I was fine.

Except I wasn’t. I was bored with the job, and I felt restless. But I wasn’t going to quit. Nah, son. We don’t do that. We will just swallow down the discomfort and keep clocking in every day.

In April 2010, I was suddenly laid off. That layoff/firing was God and the universe pushing me to take a leap of faith to stand in this writer dream I was too scared to have. But I’m a stubborn goat, so I didn’t see it as that. Instead, I was on Monster.com sending résumés left and right because I needed my biweekly paychecks and insurance! This shoe habit was not going to keep itself up, after all.

Throughout this period, there were times I’d wonder if I needed to stop putting so much time into my blog, but I couldn’t quit. Something wouldn’t let me.

After a year and some change of looking for a traditional job (and still blogging), I finally got hired for a full-time position as social media manager for a global food brand. I went into the office on that first day, decked out in my “I’m serious” business-casual slacks and a button-down. My first task was to create a deck for a campaign, and I was in there knocking it out!

Then came 1PM and the walls of that building started closing in on me. Isweartogawd I wanted to slide off my nice ergonomic chair unto the floor and lie there. My spirit was not gelling with this new job. That night, I wrote an email to my new boss. I thanked them for the job and notified them that it was my first day AND my last. Bless it, but I couldn’t do it.

A few months later in February 2012, I was credentialed to do press coverage on the red carpet and backstage of the Academy Awards. I was chosen because a producer who loved my blog thought I should be there. There I was, in my role as Awesomely Luvvie, backstage at the Oscars, eating Wolfgang Puck’s shrimp and chocolates, next to journalists from the BBC, CNN, Entertainment Tonight! Me. WOW.

We must give ourselves permission to be who we want to be, even if we don’t have the blueprint yet.

That experience shifted my world: I was in that room and breathing that air because of my gift, because of my words. How was I NOT a writer ? I might not be Toni or Maya but I was Luvvie, and the fear of the writer title had kept me from truly honoring my purpose .

I was afraid because I couldn’t find an example of a writer like me, but I became that example for myself. And because of that, I am now that example for other people. Often, when we want something that doesn’t come with a manual, we are afraid of it, because we could lose our way since there’s no map. Well, maybe WE are supposed to draw the map, so someone that comes behind us won’t get lost.

Create the map you didn’t have. That’s what I did. We must give ourselves permission to be who we want to be, even if we don’t have the blueprint yet, and that starts with dreaming.

The lives we live are full of people’s dreams realized. The things we use every day are born from the audacity of someone who thought it was possible. There are many times when I’m traveling and I’m in awe of the fact that I’m in a tin can in the sky. When I’m eye level with clouds and think, “Bruhhhh, whose great-great-great-great-grandparent would have thought this was possible?” that shit feels magical. Science is made up of imaginations that ran wild and dreamed magical things that actually became achievable.

When our dreams come true, we’re expanding the worlds of others because now they know theirs can too.

So why don’t we operate our lives in this way?

When we dream, we’re giving others permission to do the same.

When our dreams are big, we’re telling the folks who know us that they don’t have to be small either.

We must dream and dream boldly and unapologetically.

Have the audacity to dream and ask. Sometimes, the universe/God amplifies the ask to bigger levels, and that is the best surprise. You have everything to gain, as he adds suya seasoning and Maggi cubes to your desires.

Life’s adventures never promised a straight path, and that’s often what stops us. But we must dream. All we have, even in the worst moments, are the dreams of better things to come.

Adapted from the new book Professional Troublemaker: The Fear-Fighter Manual by Luvvie Ajayi Jones, published by Penguin Life, an imprint of Penguin Publishing Group, a division of Penguin Random House, LLC. Copyright © 2021 by Awe Luv, LLC.

Watch her TED Talk now:

About the author

Luvvie Ajayi Jones  is an award-winning author, speaker and podcast host, who thrives at the intersection of comedy, media and justice. She is the author of Professional Troublemaker: The Fear-Fighter Manual, recently published by Penguin Life, and the New York Times bestseller I’m Judging You: The Do-Better Manual. She also hosts the podcasts Professional Troublemaker and Jesus and Jollof, where she covers all things culture with a critical yet humorous lens. She is cofounder of the #SharetheMicNow global movement and runs her own social platform, LuvvNation, which is a safe space in a dumpster fire world.

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Home — Essay Samples — Life — Dream

Dream Essays

Writing an essay on the topic of dreams is important as it allows individuals to explore their subconscious thoughts and desires. Dreams have fascinated people for centuries and have been the subject of much speculation and interpretation. By writing an essay on dreams, individuals can delve into the meaning and significance of their own dreams, as well as explore the cultural and psychological aspects of dreaming.

When writing an essay on dreams, it is important to consider the various interpretations and theories surrounding dreams. This can include the psychological perspective, where dreams are seen as a reflection of one's subconscious thoughts and emotions. It can also include the cultural and spiritual significance of dreams, as seen in various religious and cultural traditions.

It is also important to include personal experiences and examples in the essay. This can help to make the essay more relatable and engaging for the reader. Sharing personal dreams and their interpretation can add depth and insight to the essay, and can also help to connect with the reader on a more personal level.

When writing about dreams, it is important to approach the topic with an open mind and a sense of curiosity. Dreams are complex and multifaceted, and there is no one-size-fits-all interpretation. By approaching the topic with an open mind, individuals can explore the various facets of dreams and their significance in different contexts.

Overall, writing an essay on dreams is important as it allows individuals to explore the fascinating and enigmatic world of dreams. By considering the various interpretations, sharing personal experiences, and approaching the topic with an open mind, individuals can create a compelling and thought-provoking essay on dreams.

What Makes a Good Dream Essay Topics

When it comes to writing an essay about dreams, choosing the right topic is crucial. A good dream essay topic should be thought-provoking, inspiring, and unique. To brainstorm and choose an essay topic, start by reflecting on your own dreams and aspirations. Consider what interests you the most and what you are passionate about. It's also important to consider the audience and the purpose of the essay. A good dream essay topic should be relevant, timely, and impactful. Ultimately, a good essay topic is one that allows you to explore your creativity and express your thoughts and ideas effectively.

Best Dream Essay Topics

• The power of lucid dreaming
• The significance of recurring dreams
• The impact of dreams on mental health
• The symbolism of dream interpretation
• The connection between dreams and reality
• The role of dreams in shaping our future
• The cultural significance of dream mythology
• The science of dream analysis
• The influence of dreams on artistic creativity
• The role of dreams in problem-solving
• The psychology of nightmares
• The relationship between dreams and memory
• The impact of technology on dream experiences
• The role of dreams in spiritual practices
• The connection between dreams and emotions
• The influence of dreams on decision-making
• The role of dreams in understanding the subconscious mind
• The significance of dream journals
• The impact of dream deprivation on overall well-being
• The future of dream research and exploration

Dream Essay Topics Prompts

• If you could control your dreams, what would you dream about and why?
• Write a story about a dream that changed your perspective on life.
• Imagine a world where everyone's dreams were visible to others. How would society be different?
• What do your recurring dreams say about your deepest desires and fears?
• If you could bring one dream to life, what would it be and how would it impact the world around you?

Writing an essay about dreams can be an exciting and insightful journey. By choosing a unique and compelling topic, you can explore the depths of your imagination and share your insights with others. Whether you're interested in the science, psychology, or cultural aspects of dreams, there are endless possibilities for creative and thought-provoking essay topics. So, take the time to brainstorm and choose a topic that resonates with you, and get ready to embark on an inspiring writing adventure.

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‘Dreamtime’ and ‘The Dreaming’ – an introduction

Senior Lecturer , Flinders University

Disclosure statement

Christine Judith Nicholls does not work for, consult, own shares in or receive funding from any company or organisation that would benefit from this article, and has disclosed no relevant affiliations beyond their academic appointment.

Flinders University provides funding as a member of The Conversation AU.

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In 2002, Jeannie Herbert Nungarrayi, formerly a Warlpiri teacher at the Lajamanu School in the Tanami Desert of the Northern Territory, where I worked for many years first as a linguist and then as school principal, explained the central Warlpiri concept of the Jukurrpa in the following terms:

To get an insight into us – [the Warlpiri people of the Tanami Desert] – it is necessary to understand something about our major religious belief, the Jukurrpa. The Jukurrpa is an all-embracing concept that provides rules for living, a moral code, as well as rules for interacting with the natural environment. The philosophy behind it is holistic – the Jukurrpa provides for a total, integrated way of life. It is important to understand that, for Warlpiri and other Aboriginal people living in remote Aboriginal settlements, The Dreaming isn’t something that has been consigned to the past but is a lived daily reality. We, the Warlpiri people, believe in the Jukurrpa to this day.

In this succinct statement Nungarrayi touched on the subtlety, complexity and all-encompassing, non-finite nature of the Jukurrpa.

The concept is mostly known in grossly inadequate English translation as “The Dreamtime” or “The Dreaming”. The Jukurrpa can be mapped onto micro-environments in specific tracts of land that Aboriginal people call “country”.

As a religion grounded in the land itself, it incorporates creation and other land-based narratives, social processes including kinship regulations, morality and ethics. This complex concept informs people’s economic, cognitive, affective and spiritual lives.

The Dreaming embraces time past, present and future, a substantively different concept from populist characterisations portraying it as “timeless” or having taken place at the so-called “dawn of time”. Unfortunately, even in mainstream Australia today, when and where we should know better, schmaltzy, quasi-New Age notions of “The Dreaming” frequently still hold sway.

The Australian anthropologist W.E.H. Stanner conveyed the idea more accurately in his germinal 1956 essay The Dreaming , in which he coined the term “everywhen”:

“One cannot ‘fix’ The Dreaming in time: it was, and is, everywhen” wrote Stanner, adding that The Dreaming “ … has … an unchallengeable sacred authority”.

Stanner went on to observe that: “We [non-Indigenous Australians] shall not understand The Dreaming fully except as a complex of meanings ” (my emphasis).

It isn’t possible here to offer more than an introductory glimpse into that constellation of meanings, any more than it would be to convey anything approaching a comprehensive understanding of other world religions in a brief article.

Words in Aboriginal languages for and about the concept of “The Dreaming”

B.C. (“Before Cook”) there were approximately 250 separate Aboriginal languages in what is now called Australia, with about 600-800 dialects.

It’s apposite and relevant to map Australia’s considerable geographical and environmental diversity onto this high level of linguistic and cultural diversity. Therefore it won’t be surprising to learn that there is no universal, pan-Aboriginal word to represent the constellation of beliefs comprising Aboriginal religion across mainland Australia and parts of the Torres Strait.

Unfortunately, since colonisation, this multiplicity of semantically rich, metaphysical word-concepts framing the epistemological, cosmological and ontological frameworks unique to Australian Aboriginal people’s systems of religious belief have been uniformly debased and dumbed-down – by being universally rendered as “Dreaming” in English – or, worse still, “Dreamtime”.

Neither passes muster as a viable translation, despite the fact there’s an element or strand in Aboriginal religion that does relate to dreams and dreaming.

As Maggie Fletcher (now visual art curator at the Adelaide Festival Centre) wrote in a 2003 Master’s thesis – for which I was the principal supervisor – “Dreaming” Interpretation and Representation :

… an entire epistemology has been reduced to a single English word.

Not only that, words from many different languages have been squished into a couple of sleep-related English words – words that come with significantly different connotations – or baggage – in comparison with the originals.

As noted earlier, the Warlpiri people of the Tanami Desert describe their complex of religious beliefs as the Jukurrpa.

Further south-east, the Arrerntic peoples call the word-concept the Altyerrenge or Altyerr (in earlier orthography spelled Altjira and Alcheringa and in other ways, too).

The Kija people of the East Kimberley use the term Ngarrankarni (sometimes spelled Ngarrarngkarni); while the Ngarinyin people (previously spelled Ungarinjin, inter alia) people speak of the Ungud (or Wungud).

“Dreaming” is called Manguny in Martu Wangka, a Western Desert language spoken in the Pilbara region of Western Australia; and some North-East Arnhem Landers refer to the same core concept as Wongar – to name but a handful.

Satellite terminology for understanding “The Dreaming”

As with other world religions such as Christianity and Judaism, there is an extensive, closely affiliated ancillary vocabulary complementing the central Indigenous term – that is, accompanying each specific Aboriginal language group’s name for their religion.

In the case of the Christian religion, word-concepts such as Holy Trinity; Advent; Ascension; Covenant; Pentecost; apostle; baptism and so forth, ideas with which many readers will be familiar, are also germane to coming to a deeper understanding of that religion.

So it is with Aboriginal religious belief. The Warlpiri religion, the Jukurrpa, has a host of word-concepts that are important adjuncts to the core concept. Included among these is kuruwarri , defined in the Warlpiri dictionary as:

visible pattern, mark or design associated with creative Dreamtime (Jukurrpa) spiritual forces: the mark may be attributed to these forces, or it may symbolise and represent them and events associated with them; mark, design, artwork, drawing, painting, pattern.

Pirlirrpa is defined as “the spirit, the soul, the person’s essence”, and is believed to reside in the kidneys; yiwiringgi is a person’s Conception Dreaming, defined in the Warlpiri dictionary as an individual’s:

life-force or spirit which is localised in some natural formation and which may determine the spiritual nature of a person from conception and the relation of that person to the life-force.

Or, in lay terms, closely related to the place where the mother believes she conceived the child. As Warlpiri man Harry Nelson Jakamarra – also in the Warlpiri dictionary – further elucidates, a child’s Conception Dreaming derives from the location where the mother believes her child to have been conceived:

… Kurdu kujaka yangka palka-jarri, wita, ngapa kuruwarrirla marda yangka wiringka, ngula kalu ngarrirni kurdu yalumpuju Ngapa-jukurrpa. Yalumpu ngapangka kuruwarrirla kurdu palka-jarrija. (“When a baby is conceived, it might be in an important Rain Dreaming place, then they call that child Rain Dreaming. The child came into being in that Rain Dreaming site”).

Another key word in relation to the Jukurrpa, kurruwalpa has been defined by the Polish-French anthropologist Barbara Glowczewski as:

the spirit-child which, returning to the site where it had entered its mother, waits to be reincarnated into another child-to-be-born.

There are numerous other associated word-concepts too, all relating to the central idea of the Jukurrpa, some of which are too sacred or gender-specific to reveal.

A challenge for all Australians

Also akin to mainstream world religions, while these geographically and doctrinally diverse Indigenous Australian religious concepts do have a level of commonality – as is demonstrably the case with different denominations and branches of Christianity, Judaism, Islam, and so forth – these Aboriginal religions cannot be regarded as monolithic entities.

Analogous with Christianity, in which there are doctrinal differences affecting the beliefs and practices of those who adhere to Protestant, Catholic, Orthodox or Coptic branches of Christianity, Indigenous regional and cultural differences need to be taken into account in order to develop a real understanding of the religion known in English as “The Dreaming”.

But what differentiates Aboriginal religion from other religions is its continuity with local landscapes or what Indigenous artist Brian Martin has described as “countryscapes”.

Dreamings, founded upon the actions of Dreaming Ancestors, Creator Beings believed responsible for bringing-into-being localised geographical features, land forms such as waterholes and springs, differ across the length and breadth of Australia. (For obvious reasons, there’s no Oyster, Stingray, Shark, Octopus, Squid or Saltwater Crocodile Dreaming in Central Australia).

The universal translation of these terms as “Dreaming” needs to be questioned. If Australia is to grow as a nation, to make right the relationships between Aboriginal and non-Aboriginal Australians, it’s time to start using the original terminology from Indigenous languages, to learn how to pronounce the words, and to talk about the Manguy, Jukurrpa, or Ngarrankarni, in place of the catch-all “Dreaming”.

It’s a more difficult path, but could also teach the rest of us a thing or two about Indigenous cultural, linguistic and religious diversity.

This article is the first of a series on “Dreamtime” and “The Dreaming”. Read part two here and part three here .

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Essay on My Dream for Students and Children

500+ words essay on my dream.

Everyone has a dream in his life which they want to achieve when they grow up. Some kids want to become rich so that they can buy anything and some want to be a doctor, lawyer, or engineer. But only you know that for achieving these goals you have to work hard and stay attentive to it. In this essay on my dream, we are going to discuss the basic things that will help in achieving my dream .

Determination

For turning a dream into reality the first thing that you need is determination. This will help you in a lot of ways. Firstly, it will help you decide the course of action for doing anything. Besides, it will also help you to plan the journey ahead. Also, it will help to take things slow and maintain a steady pace towards the dream.

Moreover, no matter how big my dream planning and setting short term goals will always help. This is important because rushing to your dream will not going to help you in any way. Besides, there is some dream that requires time and they follow a process without following it you cannot achieve that dream.

Staying Motivated

Lack of motivation is one of the main causes that force a person to leave his dream behind. So, staying motivated is also part of the goal. And if you can’t stay positive then you won’t be able to achieve the dream. There are many people out there that quit the journey of their dreams mid-way because they lack motivation .

Keep Remembering Goal

For completing the dream you have to keep your dream in the mind. And remind this dream to yourself daily. There come hard times when you feel like quitting at those times just remember the goal it helps you stay positive . And if you feel like you messed up big times then start over with a fresh mind.

Reward Yourself

You don’t need to cover milestones to reward yourself. Set a small target towards your dream and on fulfilling them reward yourself . These rewards can be anything from toffee to your favorite thing. Besides, this is a good way of self-motivation.

Get the huge list of more than 500 Essay Topics and Ideas

Take Some Breaks

Working towards your goal not mean that you work day and night without stopping. Apart from that, due to continuous efforts, people soon start to become de-motivated. So, taking a break will help your body and mind. For doing so, take a break in between your schedule for some time an engage yourself in other activities.

Stay Among Positive People

Your company affects you in a lot of ways than you can imagine. So, be with people who appreciate you and stay away from people who distract and criticize you.

Don’t Hesitate to Make Mistakes

To sum it up, we can say that dreaming of a goal is far easier than achieving it. And for fulfilling your dream you need a lot of things and also have to sacrifice many things.

Above all, for fulfilling your dream plan and work according to it because it will lead you to the right path. And never forget to dream big because they help in overcoming every obstacle in life.

{ “@context”: “https://schema.org”, “@type”: “FAQPage”, “mainEntity”: [{ “@type”: “Question”, “name”: “What’s the best way to achieve a dream?”, “acceptedAnswer”: { “@type”: “Answer”, “text”: “There is no best way for achieving your dream. However, there are certain things that can help you in achieving your dream like being clear to your goal, keep trying, being determinant and several other qualities.” } }, { “@type”: “Question”, “name”: “What can be the biggest dream of anyone’s life?”, “acceptedAnswer”: { “@type”: “Answer”, “text”:”From my point of view being healthy and happy can be the biggest dream of anyone’s life. “} }] }

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106 Dreaming Essay Topic Ideas & Examples

Inside This Article

Dreams have been a topic of fascination and intrigue for centuries. They have been interpreted in various ways by different cultures and individuals, and have inspired countless works of art, literature, and music. If you are looking for inspiration for an essay on dreaming, here are 106 topic ideas and examples to get you started:

• The significance of dreams in different cultures
• How dreams can be used as a tool for self-discovery
• The science behind dreaming and its purpose
• The role of dreams in shaping our emotions and thoughts
• The connection between dreams and memory
• Lucid dreaming: what it is and how to achieve it
• The symbolism of common dream themes (falling, flying, being chased)
• The impact of dreams on our mental health
• How dreams can be used in therapy and counseling
• The relationship between dreams and creativity
• Nightmares: causes, effects, and ways to overcome them
• The role of dreams in problem-solving and decision-making
• The connection between dreams and spirituality
• Dream interpretation: myths and realities
• The influence of dreams on our waking life
• The phenomenon of recurring dreams
• The connection between dreams and intuition
• The role of dreams in processing trauma and grief
• The link between dreams and the subconscious mind
• How dreams can help us understand our fears and desires
• The impact of technology on dreaming
• Dreaming and the concept of time
• The relationship between dreams and the brain
• The role of dreams in shaping our identity
• The connection between dreams and premonitions
• Dreaming and the concept of reality
• The role of dreams in cultural storytelling
• The symbolism of colors in dreams
• The connection between dreams and the natural world
• Dreaming and the concept of destiny
• The role of dreams in problem-solving and creativity
• The connection between dreams and the collective unconscious
• The impact of stress on dreaming
• Dreaming and the concept of parallel universes
• The symbolism of animals in dreams
• The relationship between dreams and the body
• The role of dreams in shaping our beliefs and values
• The connection between dreams and emotions
• Dreaming and the concept of freedom
• The symbolism of numbers in dreams
• The role of dreams in cultural identity
• The connection between dreams and the afterlife
• Dreaming and the concept of power
• The impact of dreams on our relationships
• The connection between dreams and the subconscious mind
• Dreaming and the concept of truth
• The symbolism of water in dreams
• The role of dreams in social change
• The connection between dreams and the environment
• Dreaming and the concept of transformation
• The impact of dreams on our physical health
• The connection between dreams and the unknown
• Dreaming and the concept of beauty
• The symbolism of fire in dreams
• The role of dreams in personal growth and development
• The connection between dreams and the supernatural
• Dreaming and the concept of justice
• The impact of dreams on our sense of self
• The relationship between dreams and the subconscious mind
• Dreaming and the concept of love
• The symbolism of light in dreams
• The role of dreams in spiritual awakening
• The connection between dreams and the mind-body-spirit connection
• Dreaming and the concept of balance
• The impact of dreams on our sense of purpose
• The relationship between dreams and the concept of duality
• The connection between dreams and the power of intention
• Dreaming and the concept of healing
• The symbolism of darkness in dreams
• The role of dreams in social justice movements
• The connection between dreams and the concept of unity
• Dreaming and the concept of wisdom
• The impact of dreams on our sense of community
• The relationship between dreams and the concept of harmony
• The connection between dreams and the power of compassion
• Dreaming and the concept of resilience
• The symbolism of trees in dreams
• The role of dreams in environmental activism
• The connection between dreams and the concept of interconnectedness
• Dreaming and the concept of evolution
• The impact of dreams on our sense of belonging
• The relationship between dreams and the concept of oneness
• The connection between dreams and the power of forgiveness
• The symbolism of birds in dreams
• The connection between dreams and the

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Essays About Dream Jobs: 6 Essay Examples Plus Prompts

If you are writing essays about dream jobs, read our essay examples and topic ideas to give you some inspiration.

What are the typical dream jobs that our friends say when we are young? “I want to become a successful actor!” or “I want to be a doctor to help people!” It might be painful to hear these words more often than not, but dreams are just dreams. Some will surely make it, but some will not due to several factors.

We’ve encountered people who shared their stories of determination and perseverance to achieve their goals. Some individuals choose to stop pursuing their dream job for their family or personal reasons. The most heartbreaking ones are those who realize that their dream job is not how they imagined it.

If you are writing an essay about dream jobs, here are 5 essay examples to help you write an insightful piece.

1. The Secret To Happiness At Work by Arthur C. Brooks

2. 10 things i wish i knew before pursuing my dream job by erin sullivan, 3. can a dream job become a nightmare by daisy buchanan, 4. a moment that changed me: i lost my dream job – and found unexpected success by david barnett, 5. even with a dream job, you can be antiwork by farhad manjoo, 6. when you have to quit your dream job to pursue your dream by laura yan, 1. what is your dream job, 2. how to land your dream job, 3. challenges in landing your dream job, 4. what do you want to accomplish in your dream job, 5. social challenges when pursuing your dream job, 6. dream job vs. high-paying job.

“ They find this statistic surprising because, like so many of us, they generally assume that to be satisfied, you must hold your dream job—one where your skills meet your passions, you make good money, and you are excited to get to work each day. No way 89 percent of people have this, right? ”

In his piece published by The Atlantic, Brooks questioned the concept of equivalence between having your dream job and being happy at work. He finds that satisfaction in an occupation boils down to three things – a sense of accomplishment, recognition, and work-life balance. Check out these essays about dreams and sleep .

“ Passion and drive will never fully soften stress or worry. It’s still work, and as a result, it still feels like work. When you do what you love, you’ll work many days in your life– it’ll just be more enjoyable. ”

Professional photographer Erin Sullivan reminds us that having your dream job doesn’t mean that everything will be easy. It will still require an amount of work and dedication. Believe it or not, there will still be challenges you have to overcome to succeed.

“I was still depending on someone else – my manager – to validate me and grant me eternal happiness, just like that perfect grade had been supposed to. Eventually, I quit that coveted role, having recognised that even in our biggest and best dreams, we can feel powerless and unhappy.”

Daisy Buchanan shares two stories – one from personal experience and another from her friend, Lizzie – which relays how being passionate about your dream job can increase being exploited at the office. Thankfully, the essay has a happy ending for both of them, as they can venture out into different roads and find that dreams are about more than work.

“I was devastated, as if a partner I had devoted myself to for more than a quarter of a century had suddenly told me they didn’t love me any more. I felt a crashing sense of impostor syndrome. Had I been fooling myself all these years? Was I not as good as I thought? Had I finally been found out?”

For an award-winning journalist like Barnett, losing his dream job after 26 years in the industry felt like the world’s end. As an unemployed 45-year-old with bills to pay and a family to provide for, the future looked terrifying. However, he was still good at writing, and an opportunity to utilize that came knocking at his door, which gave him a shot to pursue his dream job once again.

“It’s just that I now have space in my mind for a truth that my pre-pandemic workaholism never allowed me to consider — that even a dream job is still a job, and in America’s relentless hustle culture, we have turned our jobs into prisons for our minds and souls. It’s time to break free.”

Written in the middle of the COVID-19 pandemic, this New York Times opinion essay by Manjoo tackled how the pandemic transformed the American workforce’s way of thinking when it comes to jobs. Suddenly, a new opportunity for workers to get better compensation is at hand, and they quickly realize that there’s more to life than toiling day and night at work.

“Anger wouldn’t work, but silence wouldn’t, either. I thought about what I always valued: being honest, true to myself, my values. Speaking up even when it was hard. I was a bold and ambitious journalist, but in this office, that part of me had gone silent. I couldn’t let it be silent anymore.”

Everything was going well for Yan. She got her dream job with great pay, which allowed her to get a nice residence in New York and buy furniture for the first time. Everything clicked until it didn’t. In this piece, Yan chronicled how her seemingly perfect career turned into a nightmare and how she managed to cope after leaving it all behind.

Essay Prompts About Dream Jobs

Here are some essay prompts about the topic that might assist you in composing your piece.

You might be the one who was able to pursue the career you’ve been aiming for your whole life or the one who held it off either because of personal priorities or several other factors. In your essay, share what you aspired to become when you were young and try to look back on when you realized it. Finally, discuss how it influenced your life as you grew older.

You’ve managed to land your dream job and want to share the things you’ve learned to the new or up-and-coming graduates. Share the actions you undertook to increase their chances of joining you in the field. Did you build your network by attending conferences and talks, or by excelling during your internship? Talk about the attributes they should be looking for in a company, and consequently, what information should they include in their resume if they plan to apply. You can also include how to negotiate for the right compensation. Create a step-by-step instruction in essay form.

There are many reasons for a person to consider not pursuing their dream job. Is it because of financial constraints? Is it because of social and environmental factors? Ask yourself why some people stray off course in pursuing their passion. Discuss these challenges and obstacles and put in your two cents on how they’ll be able to overcome it.

If you’re stuck picking an essay topic, check out our guide on how to write essays about depression .

You pursued your dream job because you wanted to achieve something in the field. For example, did you become a doctor to be the first to cure cancer, or perhaps a lawyer who wanted to champion the poor? Talk about your primary motivation in getting your dream job and trying to insert what the future of your industry holds.

Trace your steps from when you’ve decided to go for your dream job. Write an essay sharing how your parents took this information. Did they support you or receive pushback? Share what you felt the first time you took a step into college surrounded by colleagues with the same aspirations. Was the competition friendly or fierce? Additionally, try to weigh the efficacy of joining a study group or studying alone. 

If there are any, go through the time when you encountered pressure from family or peers and share a lesson or two on how to control those moments of hesitation.

Consider writing an argumentative essay based on this dilemma. For example, try to talk to people who have chosen passion over money and vice-versa and dive into their level of contentment. Were they happy with the choice they made? Were there moments of regret, and would you have chosen differently? By the end, assess your situation and decide where you’ll stand if you were given this option.

Tip: If you liked this article and want to put these ideas into practice, check out our round-up of storytelling exercises .

Bryan Collins is the owner of Become a Writer Today. He's an author from Ireland who helps writers build authority and earn a living from their creative work. He's also a former Forbes columnist and his work has appeared in publications like Lifehacker and Fast Company.

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Understanding Dreams

Reviewed by Psychology Today Staff

Dreams are imaginary sequences—some with clear narratives, and some without—that play out in people’s minds as they sleep. Most dreams consist of a series of images, sensations, and emotions, and range from pleasant and exciting to boring or even terrifying.

Dreams have long captured the imagination of humankind; early in recorded history, they were thought to be messages from deities or a means to predict the future. In more recent years, they have drawn the focus of psychologists, neurologists, philosophers, and biologists, all of whom continue to study dreams, what they mean, and why dreaming is necessary for humans and animals alike.

On This Page

• What We Know About Dreaming
• Understanding Common Dreams

Despite the fact that everyone is thought to dream, there remains much that we don’t understand about how dreaming occurs, how long it lasts, and the exact purpose—or purposes—that it serves. What is known, however, is that dreams appear primarily in the Rapid Eye Movement (REM) stage of sleep and are typically accompanied by high levels of brain activity and some physical movement (particularly in the eyes). Even people who never recall dreaming are thought to dream at least occasionally, but the fact that they take place during sleep means that researchers have difficulty confirming whether or not dreams actually occur.

Many researchers believe that dreaming has a purpose , but what exactly that purpose is remains an open question. Some believe it helps the brain consolidate memories and may aid learning; others believe it allows the brain to simulate threats to better protect itself in the future. More philosophical and psychodynamic theories suggest that dreams help us process difficult thoughts, emotions, and experiences in order to boost psychological well-being upon waking.

Forgetting dreams is far from uncommon. Many (if not most) dreams are forgotten, either immediately after waking or later on. Some researchers refer to immediately-forgotten dreams as “white dreams” ; some evidence suggests that as many as one-third of awakenings are associated with white dreams, and may be due to the fact that the brain does not encode memories the same way while dreaming as it does while awake.

Someone who wants to remember their dreams more often can take certain steps to do so, such as keeping a journal by their bed so they can record details from their dreams immediately upon waking.

The National Sleep Foundation estimates that in a typical 8-hour night, approximately 2 hours (at least) is spent dreaming. While dreaming is theorized to be most prevalent during REM sleep (which comprises approximately 20 percent of overall sleep time), some evidence suggests that dreaming can occur to some extent in other stages of sleep as well; if such findings are supported further, they may indicate that people dream all (or most) of the time .

Estimates range from a few seconds to up to 45 minutes; since people typically have several dreams in an evening, it’s highly likely that the length of individual dreams varies over the course of a night. Researchers have no exact way to measure how long dreams last , but they are able to estimate based on sleep stages, dream recall, and physical signs. Early in the night, dreams are thought to be shorter; the longest dreams are theorized to occur right before waking.

Yes; in fact, it’s likely more common than not. As their body and brain cycle through the different sleep stages, people typically go in and out of several different dreams. The dreams that occur right after someone drifts off are typically the shortest; dreams tend to get longer as the night progresses and the individual spends longer amounts of time in each sleep phase.

The phrase “lucid dreaming” refers to dreams in which the person recognizes that they are dreaming and feels as if they can take control of what happens in the dream. Most people are thought to experience lucid dreaming at least once in their lifetime; a smaller percentage report doing so regularly. Some evidence suggests that specific strategies such as self-suggestion (the dreamer saying to himself that he will have a lucid dream before falling asleep) may increase the odds of an individual triggering a lucid dream .

Many dreams are entirely unique. But some dream themes may be universal; indeed, multiple studies have found that people from different locations, cultures, and ethnic groups report several common dream themes. Certain dream themes may be indicative of stress or preoccupation with a particular person or event, but most experts agree that dreams don’t necessarily “mean” anything or indicate the individual’s true nature. Many people are occasionally alarmed by the content of their dreams. But it may give them comfort to know that the vast majority of people have had unpleasant or embarrassing dreams and that such dreams do not indicate any abnormality.

Some of the most common dream themes include being chased, falling, going to school, or engaging in sexual activity. Other research indicates that dreams about flying , trying to do the same thing over and over again, or spending time with someone who is dead in real life may also be common around the globe.

Whether dreams really mean anything—or whether they’re just random images cobbled together by the brain—has been debated by psychologists and neuroscientists for many years. Freud, for instance, theorized that dreams give insight into the unconscious mind and provide clues to one’s deeper self; though many modern researchers disagree with his theories, some continue to speculate that dream imagery is relevant to our day-to-day emotional states and may signal that certain thoughts are preoccupying us. Some neurologists, on the other hand, theorize that dreams are just a side effect of memory consolidation and other brain-based processes, with little to no meaning beyond that. Many lay people, however, instinctively feel as if their dreams are trying to tell them something, and the question remains up for debate in many corners of the scientific community.

Someone who is deeply stressed about work or a personal situation may very well find the same scenario popping up in their dreams. It’s no surprise, then, that some researchers believe that one potential purpose of dreams is to help the brain process stress and other difficult emotions. Stress dreams typically focus on the more mundane aspects of daily life—an upcoming deadline, for instance—but people who live through traumatic events or natural disasters (like earthquakes or the COVID-19 pandemic) also report repetitive stress dreams centering on the event.

Personal Perspective: A healthy sleep cycle eludes many people with bipolar disorder, yet few things are more important for recovery.

Here's a guide to creating your personal restoration toolkit.

As sleep loss becomes an almost universal phenomenon, research supports a growing body of evidence showing its adverse impact.

Researchers are working on developing a blood test to identify sleep deprivation, a step that could be a deterrent for risky behaviors while fatigued.

Getting a good night’s sleep is becoming the stuff of which midlife dreams are made.

It has long been known that insufficient sleep is related to academic and emotional functioning in adolescents. New research shows that irregular sleep habits are harmful as well.

The debate over daylight-saving time may seem trivial. However, the time shift significantly impacts our physical and mental health.

Discover how retraining your brain with physical therapy and embracing a multifaceted approach can transform your pain journey.

Thinking snow is white is the greatest barrier to adopting healthy circadian lighting. We cannot easily perceive the color spectral components in the light we see.

Springtime has been associated with warming temperatures, more daylight, and new growth. But for those with bipolar disorder, spring fever has an entirely different meaning.

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Essay on My Dream

Students are often asked to write an essay on My Dream in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on My Dream

Introduction.

My dream is a vision that gives me purpose and direction. It’s not just a thought, but a guiding star that leads me to strive for greatness.

I dream of becoming a scientist, exploring the mysteries of the universe. I want to invent something that will benefit mankind, making the world a better place.

Path to Achieve

To achieve this, I am focusing on my studies, specifically in science and mathematics. I believe that hard work, determination, and passion are the keys to make my dream a reality.

In conclusion, my dream is not only for my own fulfillment but also for the betterment of humanity.

Also check:

• Speech on My Dream

250 Words Essay on My Dream

Dreams are the guiding light of our life, the compass that directs us towards our destiny. They are the embodiment of our deepest desires, aspirations, and the essence of who we want to become. My dream is not merely an illusion but a goal that I am committed to achieving.

My dream is to become a renowned scientist, a pioneer in the field of artificial intelligence. I aspire to create technologies that can revolutionize the way we live, learn, and communicate. This dream is not just about personal achievement; it’s about contributing to society and making the world a better place.

Path to Realization

To turn this dream into reality, I am pursuing my studies in computer science, specializing in artificial intelligence. I am consistently involved in research, exploring new dimensions of AI, and seeking opportunities to work on innovative projects. I believe education and practical experience are the stepping stones to my dream.

Challenges and Determination

The path to realizing my dream is fraught with challenges. The field of AI is highly competitive, and the pace of technological advancement is staggering. However, these challenges only make my dream more worthwhile. I am determined to overcome these hurdles, fueled by an unwavering passion and a relentless pursuit of knowledge.

My dream is a reflection of my ambition, my passion, and my purpose in life. It is a journey that I am eager to embark upon, a journey that will not only shape my future but also contribute to the advancement of humanity. Dreams are the blueprint of our future, and I am committed to turning my dream into reality.

500 Words Essay on My Dream

Every individual has dreams, those personal aspirations that give life a sense of purpose and direction. My dream, however, is not merely a personal aspiration; it is a vision that I hold for the society, a vision of a world where equality, justice, and compassion are not mere words, but a lived reality.

My Dream: A Just Society

At the heart of my dream lies the concept of a just society. A society where each person, irrespective of their race, religion, gender, or socioeconomic status, is treated with dignity and respect. A society where opportunities are not a privilege of a few but a right of all.

In this society, education would not be a commodity to be bought but a fundamental right to be ensured. It would be accessible to all, ensuring that every individual is empowered with knowledge and skills to contribute to their fullest potential.

The Role of Technology

Technology would play a significant role in realizing my dream. The digital revolution has shown us the potential of technology in bridging gaps and democratizing access. In my dream society, technology would be harnessed to its fullest potential to ensure equitable access to resources and opportunities.

Digital platforms would revolutionize education, healthcare, and other essential services, ensuring their accessibility even in the remotest corners of the world. Technology would not only bridge geographical distances but also socio-economic disparities, creating a level playing field for all.

Sustainability: An Integral Part

Sustainability would be an integral part of my dream society. We would move away from the reckless exploitation of resources towards a more conscious, sustainable lifestyle. Our relationship with nature would be defined not by dominance but by coexistence.

The society would understand the interdependence of all life forms and the importance of preserving the delicate balance of our ecosystems. Sustainable practices would be ingrained in every aspect of life, from our consumption patterns to our policies.

Compassionate Coexistence

Lastly, my dream society would be marked by compassionate coexistence. It would be a society where diversity is celebrated, where differences are not merely tolerated but respected and valued.

In this society, compassion would extend beyond human beings to all living beings. The rights of animals would be recognized and protected, and cruelty in all its forms would be condemned.

My dream is not merely a utopian vision but a call for action. It is a vision that demands us to question the status quo, to challenge the existing structures of power and privilege. It is a vision that urges us to strive for a world where justice, equality, and compassion are not just ideals but the very foundations of our society.

While my dream may seem ambitious, I firmly believe in the power of collective action. I believe that if each one of us takes a step towards this vision, we can create a ripple effect that can bring about transformative change. After all, every great dream begins with a dreamer, and every great change begins with a dream.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

• Essay on My Dream in Life
• Essay on Farmer
• Essay on If I Were a Farmer

Apart from these, you can look at all the essays by clicking here .

Happy studying!

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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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Academic and Professional Achievements

Personal growth and well-being, fulfilling relationships, contributing to society, continual learning and exploration.

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