Dreams and Shakespeare: Julius Caesar

Dreams and Shakespeare: Julius Caesar by Kelly BulkeleyProphetic dreams of doom go unheeded in Shakespeare’s tragedy about violent political strife among the greatest leaders of ancient Rome.

In Julius Caesar, strange dreams and nightmares join with other frightening portents to besiege the people of Rome from all sides.  Terrible storms, weird avian behavior, and a haunting Soothsayer add to the pervasive sense of inescapable doom pressing down on the city.  The very foundations of the world, both political and cosmic, are cracking apart.  Forces of chaos have been set loose within the empire.  And yet, not a single one of Rome’s political leaders has the visionary capacity to recognize the signs of danger. For their failures to heed these warnings, they pay with their lives.

The great Caesar himself sets the tone in an early scene, when the Soothsayer gives him an unmistakable warning: “Beware the Ides of March.”  Caesar is the first character to make the grievous mistake of dismissing as trivial something that turns out to be a vital truth.  For the supreme leader of the Roman empire, the reason for rejecting the Soothsayer boils down to one word: he is a dreamer.  To be a dreamer, then, is to have nothing of significance to say to the ruling authority.  But as the play later reveals, it is the dreamer who had the most significant message of all for the ruler.  This complex polarity of dreaming and political power recurs throughout this play, and in many of Shakespeare’s other plays as well.

Though named after Caesar, the play focuses more attention on Brutus, the popular Roman senator who faces an awful moral choice: Should he stay loyal to his long-time friend and comrade-in-arms, who has shown no evidence of tyrannical tendencies?  Or should he defend the city and people he loves from the imminent threat of a dictator seizing total control of their government?  The agony of making a decision has disrupted his sleep, to the point where nightmarish feelings and images begin seeping into his waking mind, threatening his mental balance.

His sleep-deprived condition makes Brutus easy prey for the deception of Cassius, who fabricates the letter from the people of Rome urging Brutus to take charge of the rebellion against Caesar.  Brutus muses over the line about needing to “awake.”  What he really needs is to sleep, yet the letter urges him (metaphorically) to do the opposite. By taking the letter at its face value, Brutus compounds his mistake—accepting something as true that is in fact the opposite.

The most powerful prophetic dream in Julius Caesar is also the one that receives the most egregiously mistaken interpretation.  The dream occurs to Calphurnia, Caesar’s wife, one of the only female characters in the play.  She does not narrate the dream herself; her husband tells it for her.  He relates that she cried out three times in her sleep about his murder, then woke up and told him about a dream of a statue with blood pouring out from all sides.  This is almost exactly what happens to Caesar later that day, and at first he accepts the dream’s warning and plans on protecting himself at home rather than going out.

But Decius has been sent by the conspirators for the exact reason of luring Caesar out of his palace and escorting him to the Senate, when they will lie in wait, knives at the ready.  Calphurnia’s dream poses a direct obstacle to their plan, so Decius must quickly devise an alternative reading of the dream, one that calms Caesar’s fears and persuades him to lower his guard.  Using a combination of fawning flattery and rank misogyny, Decius leads Caesar away from the dream’s true meaning and toward a false interpretation that actually facilitates the fatal fulfillment of the prophecy.

Immediately after this debate over the proper interpretation of Calphurnia’s dream, the next scene opens with the reading of a letter by a character named Artemidorus of Cidnos, a well-regarded teacher who finds out about the assassination plot.  His letter contains a true account of the plot, and if he had succeeded in giving it to Caesar, it would have saved the ruler’s life.  But as with all the other portents of impending doom, Caesar ignored this one, too, and Artemidorus calls for the ruler’s attention in vain.  The character of Artemidorus of Cidnos may have had a historical source, but at least some of the people in Shakespeare’s audience would also have associated him with Artemidorus of Daldis, another famous Roman teacher who wrote the Oneirocritica, the most influential manual of dream interpretation for many centuries.  The Oneirocritica was well-known in Shakespeare’s time, and most of the popular dream interpretation manuals available to the public were based on the system of Artemidorus of Daldis.  Perhaps it is just a coincidence that a scene with a failure to properly interpret an important dream about Caesar is followed by a scene in which a character named Artemidorus fails to convey an important message to Caesar.  But some of the audience, and maybe Shakespeare himself, would have followed a connecting thematic thread through these scenes, and many other as well, about the dangers of missing a warning of dangers in dreaming.

The murder of Caesar sets loose a similar dynamic in the streets of Rome.  A young poet, Cinna, awakens with a dream of feasting with Caesar, and like Caesar he hesitates in setting foot out of the house that morning because of the ill omen.  But some irresistible force compels him to go forth, where he encounters a mob of people inflamed by Marc Antony’s speech against Brutus and the other assassins.  The mob confuses Cinna the poet with another man named Cinna who helped the conspiracy against Caesar.  Even though the young poet tells the angry people of their mistake, they violently attack him anyway.  The madness of the vengeful crowd dispenses with the need to distinguish truth from illusion.

In the bloody battles for power that follow Caesar’s murder, the forces of Brutus are soon pushed to the brink of defeat.  Brutus senses his time has come because the ghost of Caesar appears to him in a quasi-dream state, terrifying him with the presentiment of his own impending death.  When the ghost departs, Brutus awakens Lucius and asks if he has been dreaming and cried out; Lucius confusedly says no, and Brutus struggles to process the uncanny reality of what he has just experienced. His epistemological uncertainty signals the further dissolution of his capacity to keep his waking and sleeping states from blurring into each other.

When the end comes, Brutus welcomes it as a long-desired rest.  Only now does he clearly foresee his future.  He conscripts the last of his friends, the slumbering Strato, to awaken and help ease him into an eternal slumber.

 

Contemporary performances:

The amazing production of Julius Caesar I saw at the Oregon Shakespeare Festival in February, directed by Shana Cooper, had a setting so abstract and desaturated it could have been anywhere, or everywhere. Untethered to any specific time period, it explored the dark psychological dynamics of male aggression, vanity, and ambition.  The bloody choreography of masculine violence overshadowed the fine speeches about political virtue.  By the end of the play all the physical structures on stage had been torn to pieces and cast to the ground.  Tyranny had been averted, but at the cost of chaos.

Two casting choices made this production especially powerful.  First, Brutus was played by Danforth Comins, who performed as Hamlet in last year’s OSF production of that play.  Like Hamlet, Brutus agonizes over existential questions of duty, justice, and personal loyalty, and Comins gave the character a tremendous depth of consciousness, especially during his scenes of sleepless brooding.  Second, the part of the Soothsayer was played by Brooklyn Williams, a 12-year old girl who wore a sleeveless green dress.  This was a brilliant move, jarring to audience expectations perhaps, but unforgettably effective in showing that true wisdom, and even a hint of future growth, may come from the most improbable of sources.

  

References to sleep and dreams in the play:

I.2.29

Julius Caesar waves away the Soothsayer (who has just told Caesar, “Beware the Ides of March”): “He is a dreamer. Let us leave him. Pass.”

I.2.203

Caesar says he prefers to be surrounded by agreeable men who are “fat, sleek-headed,” “such as sleep a-nights.”

II.1.4

Brutus tries to awaken his sleeping assistant Lucius, whose deep slumber he envies: “I would it were my fault to sleep so soundly.”

II.1.48, 50

Brutus opens a letter supposedly sent to him from the people of Rome, encouraging him to lead the rebellion: “Brutus, thou sleep’st. Awake, and see thyself!”  He then repeats this line to himself.

II.1.64, 68

The stress of the conspiracy against Caesar has taken its toll on Brutus: “Since Cassius first did whet me against Caesar, I have not slept.”  Brutus goes on to describe his agonized mental state as something “like a phantasma or a hideous dream.”

II.1.214

Cassius tells the other conspirators that Caesar has become more superstitious recently, a change from his previously skeptical views “of fantasy, of dreams, and ceremonies.”

II.1.248-252

Brutus finds Lucius asleep again, and praises the youth for his innocence: “Thou hast no figures nor no fantasies/Which busy care draws in the brains of men”

II.2.1-3

At night during a terrible storm, Caesar comes out of his bedroom and says “Thrice hath Calphurnia in her sleep cried out/’Help ho, they murder Caesar!’”

II.2.80-4

Caesar says he will stay home today because of the warning vision seen by his wife in her sleep: “She dreamt tonight she saw my statue,/Which, like a fountain with an hundred spouts,/Did run pure blood; and many lusty Romans/Came smiling and did bathe their hands in it.”

II.2.88-111

Decius, one of the conspirators, persuades Caesar that Calphurnia’s dream actually has a more favorable meaning: “This dream is all amiss interpreted./It was a vision fair and fortunate./Your statue spouting blood in many pipes,/In which so many smiling Romans bathed,/Signifies that from you great Rome shall suck/Reviving blood, and that great men shall press/For tinctures, stains, relics, and cognizance./This by Calphurnia’s dream is signified.”  Caesar is more pleased by the interpretation of Decius (“And this way you have well expounded it”) than by his wife’s (“How foolish do your fears seem now, Calphurnia!/I am ashamed I did yield to them”).

II.3.1

Artemidorus of Cidnos reads a letter of warning that he plans to deliver directly to Caesar.

III.3.1-4

Cinna the poet goes out in the streets despite having just had an unsettling dream: “I dreamt tonight that I did feast with Caesar;/And things unluckily charge my fantasy.”  Moments later he is attacked by a mob who mistakes him for one of the conspirators.

IV.3.286

Brutus invites his comrades to rest before the next day’s battle: “I pray you, sirs, lie in my tent and sleep.”

IV.3.318-323

After Lucius and the others fall asleep and the candle burns low, Brutus sees the ghost of Caesar: “Ha, who comes here?—/I think it is the weakness of mine eyes/That shapes this monstrous apparition./It comes upon me.—Art thou any thing?/Art thou some god, some angel, or some devil,/That mak’st my blood cold and my hair to stare?”

IV.3.333-350

Deeply startled, Brutus wakes everyone up and asks if they saw anything: “Didst thou dream, Lucius, that thou so criedst out?”

V.5.1

Facing the end, Brutus says to his weary comrades: “Come, poor remains of friends, rest on this rock.”

V.5.20-3

Brutus says he knows his “hour has come” because he has seen the ghost of Caesar “two several times by night.”

V.5.36-46

Brutus bids farewell to his friends, even one who has fallen asleep on the rock: “Strato, thou hast been all this while asleep,/Farewell to thee, too, Strato.”  By this point he welcomes death: “Night hangs upon my eyes; my bones would rest,/That have but labored to attain this hour.” A moment later, his other friends run away. Strato awakens, and holds the sword by which Brutus kills himself.

Dreaming Is Play: A New Theory of Dream Psychology

Dreaming Is Play: A New Theory of Dream Psychology by Kelly BulkeleyThe scientific study of dreams has fallen on hard times.  In an era dominated by cognitive-behavioral therapy, psychoactive drugs, and computer models of the mind, dreaming seems less relevant to psychology today than at any time since Sigmund Freud published The Interpretation of Dreams in 1900.

The problem, ironically, is not a lack of empirical evidence about the nature and function of dreams.  Rather, the problem is too much evidence that does not seem to add up to a coherent theory or a useful guide for therapeutic practice.

Psychoanalysts from Freud onwards have used clinical case studies to argue that dreams, despite their cryptic symbolism, are meaningful and can be tremendously helpful in therapy.  In the 1950’s, however, neuroscientists discovered that dreaming correlates with automatic processes in the brain during sleep, suggesting that dreams are in fact nothing but neural nonsense.  At about the same time, quantitative researchers began using statistical methods to analyze tens of thousands of dream reports.  Instead of bizarre symbols or random nonsense, these researchers found a large number of clear, straightforward continuities between dream content and people’s emotional concerns in waking life.

The results from each of these areas of research appear to contradict the other two, making the quest for common ground all the more difficult.

New developments in cognitive science offer a better way forward, by illuminating the evolutionary features of the human mind as they relate to the survival needs and adaptive challenges facing our species.  When we look at dreaming in this broader context, a simple yet powerful thesis emerges: dreaming is a kind of play, the play of the imagination in sleep.

Zoologists have found evidence of play behaviors in all mammals, especially among the youngest members of each species.  Play occurs within a temporary space of pretense and make-believe where actions are not bound by the same constraints that govern the normal, non-play world.  A major function of play, most researchers agree, is to practice responses to survival-related situations in a safe environment, so the young will be better prepared when they become adults to face those situations in waking reality.  Creativity, flexibility, and instinctual freedom are the hallmarks of play, in humans as well as other animals.

All of these qualities of play are prominent in dreaming, too.  Dreaming occurs within sleep, a state of temporary withdrawal from the waking world in which the imagination is given free reign to wander where it will.  Dreaming tends to be more frequent and impactful in childhood; young people experience dreams of chasing, flying, and lucid awareness much more often than do older people.  The contents of dreams often have direct references to survival-related themes like sexuality, aggression, personal health, social relations, and the threat of death.  Although dreams in general are not as wildly bizarre as often assumed, they do have the qualities of spontaneous creativity and rich variation that stimulate the mind to look beyond what is to imagine what might be.

Thinking about dreaming as a kind of play has many advantages, foremost of which is overcoming the conflicts between the different branches of dream research.  Dreaming is indeed rooted in natural cycles of brain activity, as neuroscientists have argued, but it no longer makes sense to treat dreams as meaningless by-products of a sleep-addled mind.  If we saw a group of children playing an imaginary game of house, would we be justified in assuming their brains are somehow malfunctioning?  Not at all.  In the same way, we should recognize the playful qualities of dreaming as integral to healthy cognitive functioning.  In the language of computer programming, dreaming should be appreciated as a vital feature of the mind, not a bug to be fixed or eliminated.

A dreaming-is-play perspective has clear benefits for the practice of psychotherapy.  Rather than laboring to uncover deep hidden messages, therapists can explore the imaginative dynamics of their clients’ dreams for useful clues to their emotional concerns and waking life challenges (while still pursuing deeper symbolic levels, if so desired).

This can be especially helpful in caring for trauma patients.  Research on post-traumatic stress disorder (PTSD) has shown that during successful treatment the patients’ recurrent nightmares gradually become less fixated on the trauma and more open to an increasing variety of dream themes, characters, and scenarios.  In other words, the more playful their dreams become, the more progress the patients are making towards psychological health.

I once did a research project with a woman, “Nan,” who was nearly killed in a car accident and spent several days in intensive care with severe spinal injuries.  Her dreams following the accident were filled with fear, aggression, and misfortune, exactly what we would expect of someone with acute PTSD.  But Nan told me she put her hopes on one unusual dream, which came about four months after she was hurt.  In this dream there was a magical paintbrush that allowed her to paint the colors of the rainbow, just like a beloved character she remembered from a childhood story.  This was the first time since Nan’s accident that one of her dreams had so many references to colors, positive emotions, and good fortunes.  The green shoots of playfulness that emerged in this dream anticipated, and perhaps even stimulated, her eventual recovery of health.

The evolutionary success of our species is largely due to the tremendous flexibility and adaptive creativity of our minds.  Current scientific evidence is telling us that dreaming is a powerful, neurologically hard-wired process that strengthens precisely those distinctively human psychological abilities.  Our playful reveries during sleep function like mental yoga: stretching our cognitive abilities in new directions, exploring the boundaries and potentials of awareness, and preparing us for whatever the waking world may bring.

Climate Change Nightmares: A Sign of Things to Come

Climate Change Nightmares: A Sign of Things to Come by Kelly BulkeleyThe front page of today’s New York Times newspaper includes an article about the impact of climate change on a remote village in Alaska.  The article, by Erica Goode, is titled “Climate Change Pushes Towns in Alaska to Wrenching Choice,” and it begins with a dream:

In the dream, a storm came and Betsy Bekoalok watched the river rise on one side of the village and the ocean on the other, the water swallowing up the brightly colored houses, the fishing boats and the four-wheelers, the school and the clinic.

She dived into the floodwaters, frantically searching for her son. Bodies drifted past her in the half-darkness. When she finally found the boy, he, too, was lifeless.

“I picked him up and brought him back from the ocean’s bottom,” Ms. Bekoalok remembered.

Ms. Bekoalok lives in Shaktoolik, north of Anchorage in a coastal region directly threatened by rising seas and worsening storms caused by climate change.  The article goes on to describe the daunting challenges facing the residents of Shaktoolik as they contemplate a terrible choice between moving the town to a safer place or staying put and building stronger defenses against the ocean.  The latter option would be folly, but the former choice is prohibitively expensive and would probably destroy the community just the same.

The dream shared by Ms. Bekoalok clearly expresses a reality-based anxiety about the dangers posed by climate change.  Dreams of water are fairly common; people typically dream of water more than of any other element (fire, earth, air).  But dreams of threatening water, such as floods or waves, are less common, and such dreams often include a heightened vividness and intensity that makes them unusually memorable.  Combine that with a theme of danger to one’s child (a classic parental nightmare), and the result is a hyper-realistic simulation of a dire threat looming in the dreamer’s future waking life.

The broader resonance of the dream, and the reason why it’s a powerful way to start the story, derives from its roots in the evolved nature of the dreaming imagination.  All humans have an innate propensity for nightmares that anticipate various threats to survival.  Nightmares are most common during childhood, an especially vulnerable time of life, and they tend to diminish in adulthood.  But whenever a serious danger arises (such as a work crisis, relationship break-up, illness, death, or a change in political regimes), frightening dreams often result.  When we hear a nightmare like Ms. Bakoalok’s, we can immediately empathize with her concerns because we know from personal experience what it’s like to fear something so much it gives us bad dreams.

Nightmares usually do more than simply mirror a person’s waking life concerns.  Most frightening dreams also include glimpses of possibility and alternative approaches to the threats and conflicts in waking life.  The creative, problem-solving capacities of the human mind are enormous, and dreaming is one of the main venues for those capacities to express themselves, providing a remarkable source of novel insights, useful innovations, and out-of-the-box thinking.

As climate change continues to unfold, more and more people are likely to have nightmares like Ms. Bekoalok’s.

 

 

Review of the 2016 Conference of the International Association for the Study of Dreams

Review of the 2016 Conference of the International Association for the Study of Dreams by Kelly BulkeleyAt this year’s annual conference of the International Association for the Study of Dreams (IASD), held June 24-28 in Kerkrade, the Netherlands, the world’s leading dream researchers gathered to share their latest findings. The conference ran for four and a half days, with six or seven simultaneous tracks of events going on from morning through the evening. It was truly a feast of dreaming!

Every year it takes me a while to process and digest all the events, conversations, and impressions that occurred during the conference. It’s way too much to take in while there, so I try to keep notes and then reflect on them over the summer and fall. As I look through my notes from this year, these strike me as the highlights from the latest IASD gathering:

Iain Edgar, an anthropologist at Durham University in the UK, gave a chilling presentation on his investigations into the dream beliefs and practices of Islamic jihadists, who are using social media with remarkable effectiveness to share their violent dreams and encourage others to do so as well.

Pilleriin Sikka, a lecturer in cognitive neuroscience at the University of Skovde in Sweden, described the challenges of accurately measuring emotional content in dreams. (A current debate in the field: are dreams predominated by negative emotions, or do dreams have a roughly even balance of positive and negative emotions?) Her study highlighted the importance of transparency in the methods used for studying this aspect of dreaming, because different methods often yield different results.

Nils Sandman, a doctoral student at the University of Turku in Finland, reported on a national demographic study in Finland that found higher nightmare frequency is associated with insomnia, depression, low life satisfaction, suicidality, and generally poor health. This supports clinical theories that recurrent nightmares are possible symptoms of mental and physical illness.

kitt price, a senior lecturer in modern and contemporary literature at Queen Mary University, London, described their historical and cultural analysis of the use in 19th and 20th century Britain of mass media to gather public reports of precognitive types of dreams. The BBC and other media outlets gathered thousands of such reports, many of which remain available for study today. price’s research suggests that interest in paranormal dreaming does not diminish in modern Western societies, but expresses itself through different kinds of media.

Alaya Dannu, an MFA student in creative nonfiction from the UK, discussed the ongoing influence via dreams of the beliefs and customs of civilizations that no longer exist (e.g., from pre-colonial Africa). She brought together art, anthropology, history, and her own personal experiences to illustrate the way dreaming helps to shape a personal and collective sense of identity over time.

Alison Dale and Joseph DeKonick, psychologists from the University of Ottawa, presented findings on gender differences in the dreams of Canadians that showed males have more dreams of aggression while females have more dreams with family and friend characters and more negative emotions. These findings fit with those from research on the dream patterns of other nationalities, adding strength to the idea that some tendencies of dreaming have roots in deep psychological processes shared by many if not all humans.

Don Kuiken, a psychologist from the University of Alberta, talked about his ongoing work on “impactful dreams,” focusing in this presentation on what he calls “existential” dreams of intense sadness, often following a loss or death of a loved one, which can paradoxically lead to “sublime disquietude” and greater aesthetic appreciation for life. Kuiken’s research has been an inspiration to me for many years, and this new development brings his impactful dreams work into dialogue with his earlier studies of dreams and the philosophical aesthetics of Samuel Taylor Coleridge.

Wojciech Owczaraski, from the University of Gdansk in Poland, described a project devoted to gathering dream reports from survivors of the Auschwitz concentration camp in WWII. This promises to be an important and heart-wrenching collection of dreams.

Caroline Horton and Josie Malinowski, psychologists at Bishop Grosseteste University and University of Bedfordshire, respectively, both in the UK, described their research testing the role of dreams in emotional assimilation. They found the strongest effects in dreams with greatest emotional intensity and personally important material. Researchers continue to debate the issue of how much of a role, if any, dreaming plays in memory, learning, and information processing. Several studies at the conference reported negligible results in experiments involving dreams and memory consolidation, and Horton and Malinowski’s project was the only one that found an angle of approach that might be promising.

Antti Revonsuo and Katja Valli, cognitive neuroscientists at the University of Turku in Finland, gave talks about their “social simulation theory” of dreaming, whereby dreams function to provide simulations of social situations that have relevance for evolutionary fitness and survival. This theory grew out of Revonsuo’s earlier studies of “threat simulation” in dreaming. The main advantage of Revonsuo and Valli’s current approach is that it builds on empirical research about dream content—quantitative data about the actual dreams of a large and wide variety of people. This kind of research has shown that dreams are filled with characters, social interactions, and verbal communications. These are the features of dreaming Revonsuo and Valli are trying to explain in terms of the evolutionary history of human cognitive functioning.

These are only some of the sessions I personally attended; there were many other great presentations I didn’t get to see but only heard about from other people.

The conference as a whole left several general impressions about the state of dream research.

First, new advances in various areas of investigation make it clear the mind’s activities in sleep are much more complex and sophisticated (“high-level”) than mainstream psychologists have long assumed. The numerous presentations on lucid dreaming and cognition during the sleep state support this deepening of our understanding of how the mind works (and plays) during sleep and dreaming.

Second, there has been tremendous growth in empirical data, but not as much progress in theoretical understanding. Researchers have more detailed dream material to look at than ever before, but they have very little to say that’s new about what dreams mean or how they function. My concern is that the real gains that have been made in describing the neurocognitive processes involved in dream formation are not improving our understanding of the role of dreaming in healthy human functioning. Very few researchers (Revonsuo and Valli being exceptions) try to locate their studies within a bigger theoretical framework. Perhaps this is simply the stage we’re at, following the demise of psychoanalysis and brainstem reductionism; we know that was wrong, but we’re still not sure what’s a better model. So in the meantime, we gather more data.

Third, and in tension with the second, the practical use of dreams in clinical and therapeutic contexts continues to expand and diversify. Professionals and laypeople involved in caregiving, whether in hospitals, school health centers, private therapy practices, hospice groups, churches, or non-governmental organizations, are using dreams as a valuable resource in helping people gain insights into their suffering and find their way back towards health and wholeness. Many conference presentations described the positive healing effects of bringing dreams into the therapeutic process, in almost every kind of clinical modality.

At some point the researchers and the clinicians are going to have to talk to each other…. perhaps with new technologies for studying dreams as the mediating link.

 

Dreams of the 2016 U.S. Presidential Election

Dreams of the 2016 U.S. Presidential Election by Kelly BulkeleyPsychologists from Sigmund Freud onwards have usually treated dreams as purely egotistical and self-centered, with no relevance outside the personal wishes of the dreamer. Every four years I try to prove that assumption wrong.

In response to my quadrennial request about election-related dreams, several colleagues sent me reports of dreams they have experienced relating to the 2016 campaign for U.S. President. These dreams offer intriguing insights into the impact of the political race on people’s nocturnal imaginations.

(The main work I’ve written on this topic is American Dreamers (2008)).

Four of the dreams involve the leading contender for the Republican nomination, Donald Trump. Three involve the leading Democrat, Hillary Clinton, and one is a “non-partisan” election dream. Bernie Sanders appears in one of the Clinton dreams.

It’s too early to make any definitive assessments or interpretations of the patterns in these dreams. What I can do now is identify possible themes and motifs, and then watch to see if they recur in later dreams.

The Trump dreams below reflect a sense of deep skepticism about his candidacy. They highlight his inability to lead, his hostility to women’s reproductive rights, his macho aggressiveness, and his frightening ability to seduce people’s minds. The dreams reflect and amplify the dreamers’ waking life opposition to Trump’s campaign, casting in vividly emotional and creatively imagistic terms their feelings about him and his policies.

The three Clinton dreams all come from the same dreamer, so they reflect her particular experiences of the political campaign. She describes herself as a Clinton supporter who’s open to much of what Bernie Sanders has been saying in his campaign. This comes out in her dream of both Clinton and Sanders, which anticipated the surprisingly close race for the Democratic nomination.

The last dream is a brief vision of politics beyond politicians.

I will soon post a larger collection of political dreams gathered from surveys and questionnaires, which come from a wider variety of people than those presented in this post, but with less personal background information.

This dream came to “Mary,” on August 16, 2015

“I dream that I am at some sort of business function in a large room with a dance floor. I see former co-workers. In walks Donald Trump. He grabs a microphone and asks if I would come to the dance floor to teach him the Argentine Tango. He is off-beat and awkward, tripping me up with tangled footwork. I suggest that we try a simple four-count box step. Nope. He can’t do that either. I stop the dance. ‘I can’t teach you to lead!’ I leave the dance floor.”

Initial comments from the dreamer: This dream woke me up laughing because even within the dream I understood the metaphor. I rarely throw my opinions about politics, but the message seems pretty clear: Donald Trump Can’t Lead. Let that be my 2016 presidential prediction.

In answer to my follow-up questions, the dreamer said she was not a tango dancer in waking life, so it’s a purely metaphorical reference to that specific style of dance, which famously requires close cooperation between the partners (“it takes two to tango”).   The business setting with this particular group of co-workers made the dreamer think of a time in her life when she was not getting along with her colleagues, everyone’s productivity suffered, “and the job environment would up going sour in the end.” This detail adds to the negative atmosphere of the dream, underscoring the theme of failing to work effectively with others.

The following four dreams came to the same individual, “Samantha,” over a period of about a year. She gave each dream a title, along with some responses to my questions at the end.

4-10-16 (night/morning of 4/10-11)

Who’s the Real Hillary Clinton?

I’m observing Hillary Clinton and, at times, her staff but seem to be mostly in Hillary’s mind, going through her day on the campaign, and simultaneously reviewing how I feel about her, getting to know more about her past history and policy stances and decisions, as I watch her work tirelessly, putting in a really long day. Variously, it’s her staffers who are doing this, working devotedly for Hillary, mostly one man and one woman. I realize with some dismay that Hillary has voted for or supported issues I disagree with, that she has been too quick to go to war in the past. I think I ask her, or perhaps I imagine asking her, “What situation if any would prompt you to go to war today? “ I’m deeply concerned about this and her answer will influence my support. She answers, or perhaps I imagine she tells me, that nothing short of defending our country right here would be grounds for war. This is the answer I can live with – self defense only from an actual dire and immediate threat. I learn about and mull over three specific areas – though I could only recall two on waking, war and finances. I find I’m at odds with Hillary’s past decisions on these so I want to be more informed on where she is with these issues today – but I also see her putting in the time, really working hard for the sake of others and not herself. I see the very human side of her, too, see her finally call it a day at the end of a really long day and retreat into her private space.  She’s on the road, staying in a hotel somewhere but she carries a worn black case with her from place to place.  I’m surprised when she opens the case up that it holds two rows of vinyls, worn looking records, some with album covers, some just old, scratched vinyls, including a 45 of mostly 70’s era music. The 45 is a recording of Three Dog Night’s “Joy to the World”. (I recognized most of the artists in the dream but could only recall Three Dog Night on waking.) This is how Hillary unwinds, listening to music that reflects her life, her past, and what makes her feel happy. I’m pleased by this – it’s so human and something I would do myself. She carries this case with her from hotel to hotel and knows that at the end of her day, it’s waiting for her. I also get glimpses of her staffers this way, so weary, having worked incredibly hard but catching their moments at the end of the day. I just take all of this in, thinking about it, pondering who Hillary really is and how I feel about her.

Note:  There may certainly be personal resonance and guidance for me in this dream, but it felt distinctly political, as if I was given a chance to see deeply into these issues and consider them. For the record, I’m a very left, very liberal Democrat and do care about the issues. I’m supporting Hillary but ideologically am very much aligned with Bernie Sanders and support the movement he’s started – and would support him if he won the nomination.  This dream did prompt me to dig deeper into each candidate’s position on key policies.

*When I looked up this dream to share it with you, I found two other short dreams I’d recorded – another Hillary dream and one of Trump that seems now to have been pre-cog of his later comments regarding women and abortion.

3-5-16 (night/morning of 3/5-6)

They Got McKinley Instead

Hillary Clinton and three others are standing outside together somewhere and there’s an assassination attempt that fails. Somehow, there’s a lighthearted feeling to this – like it wasn’t really a serious situation. Someone announces they got McKinley instead.

3-16-16 (night/morning of 3/16-17)

You Know How Trump Will React!

Memory of this is sketchy. I recall one clear scene in which someone is trying to convince another person not to do or reveal something to Trump. The secret has to do with pregnancy. I see and hear a woman say to the other person, “You know what he’ll do, don’t you, what he’ll say?” She stuffs a pillow under her shirt to make herself look pregnant. “If you tell him, you know how he’ll react.”  She’s very determined to persuade the other person not to set herself up to get browbeaten by this man. There was another scene in which a purplish red color was very dominant and something to do with a meal but I’ve lost the details.

Notes:  The 3-5 dream felt as if it dealt with character assassination, an election staple. The Trump dream does seem pre-cog of Trump’s later comments regarding abortion – and doesn’t reflect any known situation in my own life.

1-16-16 (night/morning of 1/16-17)

Election Results Suspense

I’m watching election results. Two side by large, digital counters are flashing the numbers for Bernie Sanders on the left and Hillary Clinton on the right. They’re neck and neck. The numbers get up to the 25 and 26 thousands or millions. I’m anxious because Hillary’s lead is getting slimmer. It’s not enough. The last tally goes up and someone blocks my view just as the last numbers click into place which is very frustrating. I recall thinking there’s still hope as these are exit poll numbers and the actual vote often varies from the exit poll numbers but this is worrisome. Sanders could actually win the election. I can’t believe someone – or something – blocked my view at the last second. EOD

Note:  This dream was a few weeks before the primaries began and this is more or less how things have played out – surprisingly, I think as I don’t feel even Senator Sanders thought he would do so well.

I sent Samantha some additional questions, and this was her reply:

“To answer your questions, I do have good recall and have been working with my dreams for years. I would say it’s not unusual for me to dream of presidents or key world figures past or present (the Dalai Lama, Gandhi) but it’s somewhat unusual for me to dream of candidates, though the current presidential candidates are very much in the news. I’ve had a long series of President Obama (and Michelle) dreams but have always felt a personal connection to him. I did a quick search and found that I had one dream of Hillary Clinton in 2008, right around the Democratic convention when she lost the nomination. Interestingly, it was a dream about resilience, hanging tough and getting another chance – exactly what’s happened for her. I’ve definitely had dreams of Presidents Lincoln, Kennedy, Clinton, Bush and Carter in the past.

“Yes, that’s the correct McKinley reference [to the 25th U.S. President William McKinley, who was assassinated in 1901]. I was a little surprised by that one myself – but I grew up with a dad who was a history teacher and loved to quiz me on history and current events.

“In the Trump dream, I definitely felt Trump would deride the pregnant woman for being pregnant in a personal and derogatory way, as if being pregnant was wrong in some way, perhaps shameful or ill-timed or simply undesirable. When I found the dream to send to you, Trump’s comments regarding punishing women who have abortions (which he hadn’t yet made when i had the dream) immediately came to mind. That would certainly not be my personal opinion and it was an uncomfortable feeling in the dream – so yes, about women’s bodies or their choices regarding their bodies, just generally disapproving and/or disrespectful. I looked back at the dream and saw that I noted my “feeling on waking” was dismay.”

This report comes from “Sarah” on March 30, 2016. She titled it “Snake in the Pool.”
In a campus-like setting, frat-boys increasingly intrude upon women.  Some of them, with huge testicles, jump naked into a women’s pool and swim circling about in a pack.  They don’t notice the coppery poisonous snake that has joined them swimming in the water.  In fact, one guy absentmindedly pushes it out of the way without actually looking at it and recognizing it for what it is. Their elder, The Lord of Misrule, arrives: it turns out that he’s Donald Trump.  He wears a royal purple satin robe with metallic golden trim, but gaping wide open in front, exposing his nakedness and his big belly.  An entourage of fatuous rich and powerful men accompany him.  They seem completely brainwashed: they have dull eyes and their mouths hang open. Despite their robes of office they look so imbecilic that it’s scary.  (I feel both fear FOR them in their impaired state, and fear OF them because they’re in no condition to wield the power that they have.) The entourage fills up bleachers beside the pool, taking the lower, easiest to reach, front-row seats.  I warn some of the other original women about the snake.  On my advice we move to the very top of the bleachers, above the men.  That poison snake won’t be the only one; I expect a swarm.  I know, however, that this variety can’t climb very far, though the lower bleachers that the men occupy are well within their range.  I hold no hope for the “leaders”, for they have let themselves become too impaired to defend themselves.

Below are my follow-up questions, and Sarah’s responses:

Do you often dream of people from public life like politicians, or is this a rare event?

I sometimes dream of public figures, more often fictional people, but the outside world, one way or another, does tend to impact my dreams.

How does the dream relate to your waking views of politics generally, and Trump in particular?  The dream seems to express a skeptical wariness towards Trump and the other guys.  Am I right about that?

That’s pretty true, yes.

Is the “Lord of Misrule” a specific character from a story, or is it something new in this dream?

It’s an historical role, actually.  On April Fool’s Day.  Someone foolish or of low standing is declared the Lord of Misrule, and put in charge of drunken revelry for one or a few days, variously in Christmas-time, April Fool’s Day, or Saturnalia.  Here’s a link on it:  https://en.wikipedia.org/wiki/Lord_of_Misrule. I should also mention that, after wondering if the dream might predict something politically, I realized that the women moved to higher ground that the men were too stupified to attain and thus escaped being poisoned–which might indicate that Trump would win the nomination, but Clinton win the presidency.  Which saddens me, because I’m a Bernie Sanders Supporter. Oh, and one other thing–I just learned that in the oldest versions of the Lord of Misrule, he dies after his brief reign, sacrificed to Saturn.

This dream came to “Betty” on March 31, 2016.

I’m walking down the hallway of a hospital ward (I believe) observing Donald Trump walking side-by-side with Louis CK. Donald and CK are concrete and viscerally tangible, but I’m ghost-like. It’s as though we’re back in time. Donald has his arm around CK and double-speaks to him–seemingly kindly–fatherly, yet patronizingly–as though he’s a much better person and has so much more to offer. Now that Donald has used psychological manipulation to lower CK’s confidence and perhaps esteem, he offers, what I presume to be a large bribe. CK looks into me (I’m kind of a camera, I suppose) in defeat as though to say “well what can I do? He owns this place.” My heart breaks because CK is one of “us.” One of the good guys. Trump is everywhere, on all sides–left and right. He’s got everyone wrapped around his finger, including CK, in whom I had entrusted my hopes. Disappointed, I go back to my room.

The dream goes on to a scene in a hospital, which directly related to the serious waking-life health concerns of Betty’s mother and grandmother. The first half of the dream reminded her of the character played by Louis CK in the movie “Trumbo,” which Betty enjoyed a great deal. Her actual name (not the pseudonym Betty) is similar to his, which she felt might indicate a kind of symbolic identification with Louis CK. This made her worry the dream reflected something about her own vulnerability to the persuasive appeal of the Trump campaign. She said, “I’m being seduced by the media as well, I think….”

Lastly, this dream came from “Sophia,” dated April 25, 2016.

Dream about the election.  The candidate I like thinks about people to be served, not problems to be solved.  EOD.

In response to my questions about the candidate, Sophia said, “It seemed like there was a person but it was more an impression than a clear memory of someone.  The clear dream memory was the idea and words, the concept.  I wonder if the message from the dream indicates that it’s not the personality that’s important but the ideals.” I asked how the dream related to her thoughts about current politics, and she replied, “Yes, the viewpoint in the dream is consistent with my waking views.” Her professional life involves teaching and leading workshops, and she said a motivating ideal in her work is the question of “What do the people need?”  If a politician could make that ideal the center of a campaign, he or she would have Sophia’s vote.

 

Lucid Dreaming and “Pan’s Labyrinth”

Lucid Dreaming and "Pan's Labyrinth" by Kelly BulkeleyThis essay is based on a presentation I gave at the Oregon Museum of Science and Industry on April 13, 2016, as part of OMSI’s “Reel Science” series in which a lecture precedes the showing of a popular movie. My lecture involved the science of lucid dreaming, and the film was Guillermo del Toro’s “Pan’s Labyrinth” (2006).

A simple definition of lucid dreaming is this: the experience of consciousness or self-awareness within the dream state. Sometimes it includes a greater sense of intentionality or control—the dreamer has some ability to change or alter what’s happening in the dream.

Here are some statistics about the frequency of lucid dreaming among the general population, drawn from the two-volume anthology Ryan Hurd and I edited in 2014, Lucid Dreaming: New Perspectives on Consciousness in Sleep.

  • More than 50% of the population has had at least one dream of lucid awareness
  • Gender: slightly higher frequencies for females
  • Age: much higher frequencies (70%-80%) in early adulthood, then a drop-off over time
  • Higher frequencies for religious “nones,” political liberals, and people living in Western US
  • No major differences on other demographic variables

We also have some research on the content of lucid dreams, and what makes them distinctive from ordinary dreams. In general, lucid dreams are not radically different from ordinary dreams; they both share the same basic substrate of dreaming experience. In this sense lucid dreaming is an extension of what’s already going on in ordinary dreaming. We do not need to invoke a separate psychological system to explain what happens in lucid dreaming.

That being said, the few differences are illuminating. Lucid dreams have more references to:

  • Awareness
  • Effort
  • Flying
  • Fantastic beings
  • Physical aggression

Lucid dreams have fewer references to:

  • Colors
  • Speech
  • Family characters
  • Friendly social interactions

These are tendencies, not absolutes, so they don’t apply to every individual experience. But they make sense in that lucidity often emerges during nightmares (physical aggression) or when the individual encounters something bizarre or anomalous (flying, fantastic beings), and the dreams often do lead away from the normal social world into strange, unfamiliar places.

The frequency of lucid dreaming is not set in stone. As several researchers have found, gaining conscious awareness in dreaming is an ability that may first appear spontaneously, but can also be trained like a cognitive skill, and guided with some degree of precision.

In the past few years a number of electronic devices have been invented and marketed as tools for lucid dream induction, with several more such devices in development.

These devices represent high-intensity and rather aggressive approaches to lucid dreaming. They can get results, at least for some people. But I wouldn’t recommend them for use before considering some of the other methods we’ll discuss towards the end.

Let’s step back for a moment and acknowledge the fact that lucid dreaming may be a new phenomenon to modern Western society, but it has a long and venerable history in many other cultures.

Going back to the 7th century BCE, the Upanishads of Hinduism referred to dreaming as a space of infinite illusions where the skilled meditator was able to recognize the self-created nature of dream reality. This insight in dreaming was considered a key step toward recognizing the self-created nature of all reality, in all states of being.

Zhuang Zi, the Daoist sage from the 4th century BCE, in addition to his famous parable of the dream of the butterfly, had this to say about dreaming in general: “After we’re awake, we know it was a dream—but only after a great awakening can we understand that all of this is a great dream.”

Buddhism is filled with teachings about lucid dreaming. The twelfth century CE Tibetan Buddhist master Naropa developed a systematic method of inducing lucid dreams. Significantly, the teachings about dreams began after the student had mastered the earlier teachings on Inner Heat and the Illusory Body. In this tradition the entry into lucid dreaming occurred within a well-developed context that helped the student safely process the potentially destabilizing effects of deliberately altering the functions of one’s mind.

In classical Western antiquity, Aristotle in the 4th century BCE mentioned dreams in which people had some knowledge of being in a dream state. And in the 4th century CE the Christian theologian Augustine used the example of lucid dreams as a way of arguing for the reality of the soul and its independent existence apart from the body, in sleep or in death and the afterlife.

In Islam, Muhammad’s “night journey” in sura 17 of the Qur’an has many aspects of a lucid dream. Sufi Muslims to this day engage in lucid dreaming practices as a means of learning esoteric spiritual doctrines.

This could go on, of course, but let me mention one more example. It comes from anthropologist Diana Riboli, whose studies of indigenous cultures in Nepal and Malaysia found that shamanic healers used lucid dreaming not only to heal people, but also to challenge, battle, and even kill enemy shamans. (Her work appears as chapter 4 in volume 2 of the Lucid Dreaming anthology.) As Riboli observed, the dueling shamans

“fight in the course of violent and dramatic dreams during which they feel themselves to be totally conscious and able to interact with the other individual. These lucid dreams can continue for days and even weeks, coming to an end only when one of the rivals dies, both in the dream and in everyday life.”(74)

So that’s a good reminder that amidst all the positive spiritual insights of lucid dreaming, there is also a destructive potential where the enhanced abilities of consciousness can become weaponized and used in violent efforts to defeat a rival.

All of these historical and cross-cultural references do more than just embroider the edges of scientific research. They reveal an important fact about human psychology: people in virtually all cultures and civilizations have recognized that lucid dreaming is a valuable potential of the sleeping mind. This is evidence that a capacity for self-awareness in dreaming is innate in the mental architecture of our species.

It has taken modern Westerners a while to get there, but now researchers are working diligently to gather solid empirical data to support this historical insight. Here are the few things we know with some confidence:

Variations in occurrence: Lucid dreaming can occur in REM sleep and threshold phases between waking and sleeping (e.g., hypnogogic and hypnopompic states).

Variations in metacognitive abilities: There are multiple dimensions of lucidity, involving the emergence in dreaming of high-level mental abilities we usually associate with waking consciousness, such as reflecting, evaluating, doubting, judging, and planning. These kinds of complex mental abilities are known as “metacognition,” or “thinking about thinking.” The dream world turns out to include a much wider variety of metacognitive activities than Western psychologists have long assumed.

Neurologically plausible: We don’t know for sure how exactly lucid dreaming maps onto the various cycles of brain activity during sleep.  However, we do know that many brain systems crucial to waking consciousness are also prominent in sleep, particularly in REM sleep. This includes activities in the prefrontal cortex, rising levels of neurotransmitters like acetylcholine, and electrical bursts in the alpha and beta/gamma frequencies. The presence in sleep of these neural factors, so crucial to consciousness in waking, makes it plausible that, given the right circumstances, a high degree of self-awareness could emerge within the sleep state.

Comparable to meditation: There is considerable overlap in the neurological and behavioral features of lucid dreaming and various kinds of meditation. Both involve high levels of attention, arousal, and internal focus, and in both the body remains motionless and detached from the external world.

So the discussion comes full circle, as modern brain scanning technologies are validating experiences that ancient practitioners have long recognized and actively cultivated.

And this means that both science and religion agree on a basic idea: what’s possible in dreaming depends on the dreamer’s frame of mind. Here’s a quote from a lucid dreaming study performed several years ago by psychologist Sheila Purcell and her colleagues at Carleton University:

“The present results indicate that the inhibitory constraints on this process are implicit in the organization of the dreamer rather than the dreaming. The lifting of these constraints, their reorganization, can be effected through the mechanisms of attention and intention on what is to be reorganized. The constraints on this response are therefore not implicit in dreaming itself, although this view of dreaming has been widely held.” (Purcell et al. 247)

This is a dramatic claim, even though it’s couched in academic language. The upper limits of metacognitive dreaming are set by the individual’s mental framework, not by the capacities of dreaming itself. These limits can be changed if the mental framework is changed. People can have more lucidity in their dreams if they strive to do so, through greater attention (learning how to monitor consciousness) and intention (learning how to concentrate one’s mental energies).

Hi-tech gizmos can help, but ancient and modern research agrees that the key to increasing lucidity in dreaming is the combined force of attention and intention.

In this context, it’s worth mentioning Ryan Hurd’s lucid dreaming talismans, which are low-tech but quite effective aids to enhancing lucid dreaming. The talismans are aesthetically attractive mnemonic devices designed to apply the same basic principles of attention and intention advocated by Purcell and her colleagues.

Now let’s turn to lucid dreaming and film. The general history of dreams and movies and their dynamic interplay is fascinating in itself, but for now I’ll focus on the subgenre of movies specifically about or related to lucid dreaming. In a chapter Bernard Welt and I wrote for the Lucid Dreaming anthology, our top seven list included these films (framed by a lengthy discussion of the theoretical and methodological issues involved in analyzing films with psychological categories):

  • Peter Ibbetson (1935)
  • Dead of Night (1945)
  • Dreamscape (1984)
  • A Nightmare on Elm Street (1984)
  • The Matrix (1999)
  • Waking Life (2001)
  • Inception (2010)

In a shift from many other Hollywood films (for example, Alfred Hitchcock’s 1945 “Spellbound”) which treat dreams as symbolic puzzles requiring psychoanalytic interpretation, these seven movies present dreaming as kind of a portal to higher consciousness. They are fantasy and science fiction stories, each of which presents lucid dreaming as a means of seeing through not only personal illusions, but collective illusions as well.   As Bernard and I say in our book chapter, “the movies exploit the idea that lucidity may be the only means of escape from, or transcendence beyond, an imaginary but collective mindset that completely controls the subjective experience of the dreamer in the waking world.”

Lucid Dreaming and "Pan's Labyrinth" by Kelly Bulkeley Which brings us to “Pan’s Labyrinth.” Guillermo del Toro’s 2006 film is not purely fantasy or science fiction, but rather a surrealist fairy tale folded into a wartime drama. Maybe it should be called “historical horror.”

The opening lines of the film frame it as a kind of lucid dream gone awry:

“[Pan:] A long time ago, in the underground realm, where there are no lies or pain, there lived a princess who dreamed of the human world. She dreamed of blue skies, soft breeze, and sunshine. One day, eluding her keepers, the Princess escaped. Once outside, the brightness blinded her and erased every trace of the past from her memory. She forgot who she was and where she came from.”

Thus begins the story of Ofelia (Ivana Baquero), a 12-year old girl whose mother Carmen (Ariadna Gil) has remarried after the death of Ofelia’s father. Her new husband is Captain Vidal (Sergi Lopez), the cruel commander of an army unit tasked with hunting down the last few resistance fighters hiding in the mountains after the Spanish Civil War. Carmen is pregnant with Captain Vidal’s child, and Ofelia quickly realizes that her step-father cares nothing for her or her mother, only the baby. Ofelia’s entry into the labyrinthine world of Pan (Doug Jones) is driven by a desperate need to find some way of fighting against the overwhelming horror of her waking world.

Lucid Dreaming and "Pan's Labyrinth" by Kelly BulkeleyThe fantasy sequences with Ofelia have some striking similarities with the typical content patterns of lucid dreams, as mentioned earlier. Here’s how I summarized the research findings a few minutes ago:

Lucid dreams have more references to awareness, effort, flying, fantastic beings, and physical aggression, and fewer references to colors, speech, family characters, and friendly social interactions.

Ofelia’s journeys into the labyrinth are distinguished from the rest of the film by many of these same features. She is aware of things no one else can see. She makes tremendous efforts to succeed in the tasks set her by the Faun.   Her first encounter with the fantastic beings of the labyrinth is a winged fairy, a flying agent of Pan’s who accompanies and guides Ofelia wherever she goes. Her fantasies are filled with physical aggression (although sadly no more so than her waking world).

Intriguingly, the fantasy sequences have much less color than the waking world scenes; there’s little emphasis in the labyrinth on chromatic perception. There’s also less speech, no other family characters (until the end), and very few friendly interactions.

All in all, very much like the experience of a lucid dream. When Ofelia enters the labyrinth, she enters a world that’s closely akin to the realm of conscious dreaming.

Lucid Dreaming and "Pan's Labyrinth" by Kelly BulkeleyAs it turns out, there is a good biographical reason for this. In interviews he gave at the time of the film’s release, del Toro described his own childhood experiences of “lucid nightmares” in which he saw the figure of the Faun stepping out from behind a dresser at midnight.   He had recurrent dreams of many kinds of monsters, but the Faun made an especially horrifying impact on him. In the film del Toro aims to recreate this powerful fantasy figure who stalked his own personal nightmares.

Here is an excerpt from an interview he gave in 2006 to Ain’t It Cool News:

Q: Did you, in fact, have such nightmares or waking nightmares?

GDT: Many, many of them… When I was a kid, when I slept in the guest bedroom of my grandmother’s house, at midnight, a faun would come out from behind the dresser. And I know it was lucid dreaming, I know it must have been…

Q: Do you remember, did your faun look anything like the faun in the film?

GDT: Absolutely. I was trying to recreate him.

Lucid Dreaming and "Pan's Labyrinth" by Kelly BulkeleyWhen del Toro referred to these dreams as “lucid” he seemed to mean they had all the qualities of waking reality, and yet he knew they were dreams because of the appearance of Faun or other creatures. It’s not that he was dreaming, then realized he was awake within the dream; rather, he felt like he was awake, while also realizing he must be dreaming. Both are paths to lucidity, but the latter can be much more frightening and existentially unsettling.

Lucid Dreaming and "Pan's Labyrinth" by Kelly BulkeleyThis helps to explain at least some of the uncanny impact of “Pan’s Labyrinth.” Guillermo del Toro knows from deep personal experience the feelings of dread and terror associated with the darker path into lucidity. He knows that if you are already dreaming and then become self-aware, your conscious self feels powerful and expanded. But if you realize what you thought was waking reality is actually a dream, that’s a much more threatening mode of lucidity, a lucidity of weakness, vulnerability, and deception. A lucidity of horror.

In “Pan’s Labyrinth” del Toro inverts the typical path into conscious dreaming and thrusts Ofelia and the audience into shadowy, oozing realms of oneiric fantasy few other directors have had the daring or talent to explore.