The Interpretation of Dreams

The meaning of the “dreams of dental irritation,” which I have had to analyse often enough with my patients, escaped me for a long time, because, much to my astonishment, resistances that were altogether too great obstructed their interpretation.

At last overwhelming evidence convinced me that, in the case of men, nothing else than cravings for masturbation from the time of puberty furnishes the motive power for these dreams. I shall analyse two such dreams, one of which is likewise “a dream of flight.” The two dreams are of the same person—a young man with a strong homosexuality, which, however, has been repressed in life.

He is witnessing a performance of Fidelio from the parquette of the opera house; he is sitting next to L., whose personality is congenial to him, and whose friendship he would like to have. He suddenly flies diagonally clear across the parquette; he then puts his hand in his mouth and draws out two of his teeth.

The dream thus contains the “lucky (big) throw,” which is not, however, a wish-fulfilment only. It also conceals the painful reflection that in his striving after friendship he has often had the misfortune to be “thrown down,” and the fear lest this fate may be repeated in the case of the young man next whom he has enjoyed the performance of Fidelio. This is now followed by a confession which quite puts this refined dreamer to shame, to the effect that once, after such a rejection on the part of a friend, out of burning desire he merged into sexual excitement and masturbated twice in succession.

The other dream is as follows: Two professors of the university who are known to him are treating him in my stead. One of them does something with his penis; he fears an operation. The other one thrusts an iron bar at his mouth so that he loses two teeth. He is bound with four silken cloths.

The sexual significance of this dream can hardly be doubted. The silken cloths are equivalent to an identification with a homosexual of his acquaintance. The dreamer, who has never achieved coition, but who has never actually sought sexual intercourse with men, conceives sexual intercourse after the model of the masturbation which he was once taught during the time of puberty.

I believe that the frequent modifications of the typical dream of dental irritation—that, for example, of another person drawing the tooth from the dreamer’s mouth, are made intelligible by means of the same explanation. It may, however, be difficult to see how “dental irritation” can come to have this significance. I may then call attention to a transference from below to above which occurs very frequently. This transference is at the service of sexual repression, and by means of it all kinds of sensations and intentions occurring in hysteria which ought to be enacted in the genitals can be realised upon less objectionable parts of the body. It is also a case of such transference when the genitals are replaced by the face in the symbolism of unconscious thought. This is assisted by the fact that the buttocks resemble the cheeks, and also by the usage of language which calls the nymphæ “lips,” as resembling those that enclose the opening of the mouth. The nose is compared to the penis in numerous allusions, and in one place as in the other the presence of hair completes the resemblance. Only one part of the anatomy—the teeth—are beyond all possibility of being compared with anything, and it is just this coincidence of agreement and disagreement which makes the teeth suitable for representation under pressure of sexual repression.

I do not wish to claim that the interpretation of the dream of dental irritation as a dream of masturbation, the justification of which I cannot doubt, has been freed of all obscurity.[CG] I carry the explanation as far as I am able, and must leave the rest unsolved. But I must also refer to another connection revealed by an idiomatic expression. In our country there is in use an indelicate designation for the act of masturbation, namely: To pull one out, or to pull one down.[CH] I am unable to say whence these colloquialisms originate, and on what symbolisms they are based, but the teeth would well fit in with the first of the two.[CI]

Dreams in which one is flying or hovering, falling, swimming, or the like, belong to the second group of typical dreams. What do these dreams signify? A general statement on this point cannot be made. They signify something different in each case, as we shall hear: only the sensational material which they contain always comes from the same source.

It is necessary to conclude, from the material obtained in psychoanalysis, that these dreams repeat impressions from childhood—that is, that they refer to the movement games which have such extraordinary attractions for the child. What uncle has never made a child fly by running across the room with it with arms outstretched, or has never played falling with it by rocking it on his knee and then suddenly stretching out his leg, or by lifting it up high and then pretending to withdraw support. At this the children shout with joy, and demand more untiringly, especially if there is a little fright and dizziness attached to it; in after years they create a repetition of this in the dream, but in the dream they omit the hands which have held them, so that they now freely float and fall. The fondness of all small children for games like rocking and see-sawing is well known; and if they see gymnastic tricks at the circus their recollection of this rocking is refreshed. With some boys the hysterical attack consists simply in the reproduction of such tricks, which they accomplish with great skill. Not infrequently sexual sensations are excited by these movement games, harmless as they are in themselves.[CJ] To express the idea by a word which is current among us, and which covers all of these matters: It is the wild playing (“Hetzen”) of childhood which dreams about flying, falling, vertigo, and the like repeat, and the voluptuous feelings of which have now been turned into fear.

I therefore have good reason for rejecting the explanation that the condition of our dermal sensations during sleep, the sensations caused by the movements of the lungs, and the like, give rise to dreams of flying and falling. I see that these very sensations have been reproduced from the memory with which the dream is concerned—that they are, therefore, a part of the dream content and not of the dream sources.

This material, similar in its character and origin consisting of sensations of motion, is now used for the representation of the most manifold dream thoughts. Dreams of flying, for the most part characterised by delight, require the most widely different interpretations—altogether special interpretations in the case of some persons, and even interpretations of a typical nature in that of others. One of my patients was in the habit of dreaming very often that she was suspended above the street at a certain height, without touching the ground. She had grown only to a very small stature, and shunned every kind of contamination which accompanies intercourse with human beings. Her dream of suspension fulfilled both of her wishes, by raising her feet from the ground and by allowing her head to tower in the upper regions. In the case of other female dreamers the dream of flying had the significance of a longing: If I were a little bird; others thus become angels at night because they have missed being called that by day. The intimate connection between flying and the idea of a bird makes it comprehensible that the dream of flying in the case of men usually has a significance of coarse sensuality.[CK] We shall also not be surprised to hear that this or that dreamer is always very proud of his ability to fly.

Dr. Paul Federn (Vienna) has propounded the fascinating theory that a great many flying dreams are erection dreams, since the remarkable phenomena of erection which so constantly occupy the human phantasy must strongly impress upon it a notion of the suspension of gravity (cf. the winged phalli of the ancients).

Dreams of falling are most frequently characterised by fear. Their interpretation, when they occur in women, is subject to no difficulty because women always accept the symbolic sense of falling, which is a circumlocution for the indulgence of an erotic temptation. We have not yet exhausted the infantile sources of the dream of falling; nearly all children have fallen occasionally, and then been picked up and fondled; if they fell out of bed at night, they were picked up by their nurse and taken into her bed.

People who dream often of swimming, of cleaving the waves, with great enjoyment, &c., have usually been persons who wetted their beds, and they now repeat in the dream a pleasure which they have long since learned to forgo. We shall soon learn from one example or another to what representation the dreams of swimming easily lend themselves.

The interpretation of dreams about fire justifies a prohibition of the nursery which forbids children to burn matches in order that they may not wet the bed at night. They too are based on the reminiscence of enuresis nocturnus of childhood. In the Bruchstück einer Hysterieanalyse, 1905,[CL] I have given the complete analysis and synthesis of such a fire-dream in connection with the infantile history of the dreamer, and have shown to the representation of what emotions this infantile material has been utilised in maturer years.

It would be possible to cite a considerable number of other “typical” dreams, if these are understood to refer to the frequent recurrence of the same manifest dream content in the case of different dreamers, as, for example: dreams of passing through narrow alleys, of walking through a whole suite of rooms; dreams of the nocturnal burglar against whom nervous people direct precautionary measures before going to sleep; dreams of being chased by wild animals (bulls, horses), or of being threatened with knives, daggers, and lances. The last two are characteristic as the manifest dream content of persons suffering from anxiety, &c. An investigation dealing especially with this material would be well worth while. In lieu of this I have two remarks to offer, which, however, do not apply exclusively to typical dreams.

I. The more one is occupied with the solution of dreams, the more willing one must become to acknowledge that the majority of the dreams of adults treat of sexual material and give expression to erotic wishes. Only one who really analyses dreams, that is to say, who pushes forward from their manifest content to the latent dream thoughts, can form an opinion on this subject—never the person who is satisfied with registering the manifest content (as, for example, Näcke in his works on sexual dreams). Let us recognise at once that this fact is not to be wondered at, but that it is in complete harmony with the fundamental assumptions of dream explanation. No other impulse has had to undergo so much suppression from the time of childhood as the sex impulse in its numerous components,[CM] from no other impulse have survived so many and such intense unconscious wishes, which now act in the sleeping state in such a manner as to produce dreams. In dream interpretation, this significance of sexual complexes must never be forgotten, nor must they, of course, be exaggerated to the point of being considered exclusive.

Of many dreams it can be ascertained by a careful interpretation that they are even to be taken bisexually, inasmuch as they result in an irrefutable secondary interpretation in which they realise homosexual feelings—that is, feelings that are common to the normal sexual activity of the dreaming person. But that all dreams are to be interpreted bisexually, as maintained by W. Stekel,[CN] and Alf. Adler,[CO] seems to me to be a generalisation as indemonstrable as it is improbable, which I should not like to support. Above all I should not know how to dispose of the apparent fact that there are many dreams satisfying other than—in the widest sense—erotic needs, as dreams of hunger, thirst, convenience, &c. Likewise the similar assertions “that behind every dream one finds the death sentence” (Stekel), and that every dream shows “a continuation from the feminine to the masculine line” (Adler), seem to me to proceed far beyond what is admissible in the interpretation of dreams.

We have already asserted elsewhere that dreams which are conspicuously innocent invariably embody coarse erotic wishes, and we might confirm this by means of numerous fresh examples. But many dreams which appear indifferent, and which would never be suspected of any particular significance, can be traced back, after analysis, to unmistakably sexual wish-feelings, which are often of an unexpected nature. For example, who would suspect a sexual wish in the following dream until the interpretation had been worked out? The dreamer relates: Between two stately palaces stands a little house, receding somewhat, whose doors are closed. My wife leads me a little way along the street up to the little house, and pushes in the door, and then I slip quickly and easily into the interior of a courtyard that slants obliquely upwards.

Anyone who has had experience in the translating of dreams will, of course, immediately perceive that penetrating into narrow spaces, and opening locked doors, belong to the commonest sexual symbolism, and will easily find in this dream a representation of attempted coition from behind (between the two stately buttocks of the female body). The narrow slanting passage is of course the vagina; the assistance attributed to the wife of the dreamer requires the interpretation that in reality it is only consideration for the wife which is responsible for the detention from such an attempt. Moreover, inquiry shows that on the previous day a young girl had entered the household of the dreamer who had pleased him, and who had given him the impression that she would not be altogether opposed to an approach of this sort. The little house between the two palaces is taken from a reminiscence of the Hradschin in Prague, and thus points again to the girl who is a native of that city.

If with my patients I emphasise the frequency of the Oedipus dream—of having sexual intercourse with one’s mother—I get the answer: “I cannot remember such a dream.” Immediately afterwards, however, there arises the recollection of another disguised and indifferent dream, which has been dreamed repeatedly by the patient, and the analysis shows it to be a dream of this same content—that is, another Oedipus dream. I can assure the reader that veiled dreams of sexual intercourse with the mother are a great deal more frequent than open ones to the same effect.[CP]

There are dreams about landscapes and localities in which emphasis is always laid upon the assurance: “I have been there before.” In this case the locality is always the genital organ of the mother; it can indeed be asserted with such certainty of no other locality that one “has been there before.”

A large number of dreams, often full of fear, which are concerned with passing through narrow spaces or with staying in the water, are based upon fancies about the embryonic life, about the sojourn in the mother’s womb, and about the act of birth. The following is the dream of a young man who in his fancy has already while in embryo taken advantage of his opportunity to spy upon an act of coition between his parents.

“He is in a deep shaft, in which there is a window, as in the Semmering Tunnel. At first he sees an empty landscape through this window, and then he composes a picture into it, which is immediately at hand and which fills out the empty space. The picture represents a field which is being thoroughly harrowed by an implement, and the delightful air, the accompanying idea of hard work, and the bluish-black clods of earth make a pleasant impression. He then goes on and sees a primary school opened ... and he is surprised that so much attention is devoted in it to the sexual feelings of the child, which makes him think of me.”

Dreams of this sort are parturition dreams; their interpretation is accomplished by reversing the fact reported in the manifest dream content; thus, instead of “throwing one’s self into the water,” read “coming out of the water,” that is, “being born.” The place from which one is born is recognised if one thinks of the bad sense of the French “la lune.” The pale moon thus becomes the white “bottom” (Popo), which the child soon recognises as the place from which it came. Now what can be the meaning of the patient’s wishing to be born at her summer resort? I asked the dreamer this, and she answered without hesitation: “Hasn’t the treatment made me as though I were born again?” Thus the dream becomes an invitation to continue the cure at this summer resort, that is, to visit her there; perhaps it also contains a very bashful allusion to the wish to become a mother herself.[CQ]

Another dream of parturition, with its interpretation, I take from the work of E. Jones.[95] “She stood at the seashore watching a small boy, who seemed to be hers, wading into the water. This he did till the water covered him, and she could only see his head bobbing up and down near the surface. The scene then changed to the crowded hall of a hotel. Her husband left her, and she ‘entered into conversation with’ a stranger.” The second half of the dream was discovered in the analysis to represent a flight from her husband, and the entering into intimate relations with a third person, behind whom was plainly indicated Mr. X.’s brother mentioned in a former dream. The first part of the dream was a fairly evident birth phantasy. In dreams as in mythology, the delivery of a child from the uterine waters is commonly presented by distortion as the entry of the child into water; among many others, the births of Adonis, Osiris, Moses, and Bacchus are well-known illustrations of this. The bobbing up and down of the head in the water at once recalled to the patient the sensation of quickening she had experienced in her only pregnancy. Thinking of the boy going into the water induced a reverie in which she saw herself taking him out of the water, carrying him into the nursery, washing him and dressing him, and installing him in her household.

The second half of the dream, therefore, represents thoughts concerning the elopement, which belonged to the first half of the underlying latent content; the first half of the dream corresponded with the second half of the latent content, the birth phantasy. Besides this inversion in order, further inversions took place in each half of the dream. In the first half the child entered the water, and then his head bobbed; in the underlying dream thoughts first the quickening occurred, and then the child left the water (a double inversion). In the second half her husband left her; in the dream thoughts she left her husband.

Another parturition dream is related by Abraham[79] of a young woman looking forward to her first confinement (p. 22): From a place in the floor of the house a subterranean canal leads directly into the water (parturition path, amniotic liquor). She lifts up a trap in the floor, and there immediately appears a creature dressed in a brownish fur, which almost resembles a seal. This creature changes into the younger brother of the dreamer, to whom she has always stood in maternal relationship.

Robbers, burglars at night, and ghosts, of which we are afraid before going to bed, and which occasionally even disturb our sleep, originate in one and the same childish reminiscence. They are the nightly visitors who have awakened the child to set it on the chamber so that it may not wet the bed, or have lifted the cover in order to see clearly how the child is holding its hands while sleeping. I have been able to induce an exact recollection of the nocturnal visitor in the analysis of some of these anxiety dreams. The robbers were always the father, the ghosts more probably corresponded to feminine persons with white night-gowns.

II. When one has become familiar with the abundant use of symbolism for the representation of sexual material in dreams, one naturally raises the question whether there are not many of these symbols which appear once and for all with a firmly established significance like the signs in stenography; and one is tempted to compile a new dream-book according to the cipher method. In this connection it may be remarked that this symbolism does not belong peculiarly to the dream, but rather to unconscious thinking, particularly that of the masses, and it is to be found in greater perfection in the folk-lore, in the myths, legends, and manners of speech, in the proverbial sayings, and in the current witticisms of a nation than in its dreams.[CS]