“Bad Dreams Are Good” by Ben Healy was originally published in The Atlantic (March 7, 2019).
The article from The Atlantic provides an engaging overview of prevailing theories about dreams, from Freud’s view of hidden desires to more contemporary ideas such as memory consolidation and emotional processing. However, it misses an opportunity to explore Carl Jung’s nuanced perspectives on dreams, particularly his distinction between objective and subjective dreams. This omission, along with certain generalizations in the article, invites deeper reflection on what dreams mean and why they matter.
Jung’s Distinction: Objective vs. Subjective Dreams
Carl Jung’s approach to dream analysis provides a framework for understanding which dreams are worth exploring and which are not. According to Jung:
- Objective Dreams: These are straightforward reflections of waking life. They often replay daily experiences or external events with little symbolic meaning. For example, dreaming about missing a flight after spending the day planning a trip may not reveal much beyond surface-level anxieties.
- Subjective Dreams: These are symbolic and deeply personal. They communicate something about the dreamer’s inner world, often revealing unconscious thoughts, emotions, or conflicts. For instance, dreaming of being chased by a shadowy figure might symbolize an unresolved fear or a part of oneself that the dreamer is avoiding.
The article largely dismisses the subjective significance of dreams, focusing instead on biological or evolutionary functions. Yet Jungian thought reminds us that some dreams are worth analyzing because they hold profound psychological insights, offering glimpses into our deeper selves.
Overlooked Aspects and Problems in the Article
- Reductionism of Freud’s Influence:
While the article correctly notes Freud’s enduring influence, it reduces his contribution to the idea that dreams “reveal hidden truths and wishes.” This simplification ignores the broader psychoanalytic tradition that connects dreams to layers of meaning, beyond mere wish fulfillment. Freud’s ideas about latent and manifest dream content, for instance, offer a richer view of how dreams operate. - Neglect of Jungian Archetypes:
The article misses an opportunity to discuss Jung’s concept of archetypes, recurring symbols in dreams that tap into the collective unconscious. Dreams of falling, being chased, or encountering wild beasts are not just personal—they may reflect universal human fears and struggles. For example, being chased in a dream might represent not just individual anxiety but humanity’s primal instincts for survival. - Cultural Generalizations:
The cultural distinctions in dream content highlighted in the article—such as Americans dreaming about finding money versus Japanese people dreaming about paralysis—are fascinating but overly simplistic. These findings risk reinforcing stereotypes without delving into the reasons behind such differences, such as cultural values, collective fears, or storytelling traditions. - Dismissal of Personal Meaning:
The article’s closing remark—suggesting that dreams about falling while being chased may be “totally meaningless”—reflects a broader problem: the assumption that all dreams are equally random or biologically driven. While some dreams may indeed arise from random neural activity, others, particularly Jungian subjective dreams, provide a rich source of personal insight and creativity. - The Evolutionary Function Debate:
By primarily framing dreams through their potential evolutionary purpose, the article misses other perspectives. For instance, dreams might not need a clear evolutionary function to be significant. Instead, they could serve as a psychological “sandbox” where the mind experiments with unresolved questions, emotions, or possibilities.
A Broader Perspective on Dreams
Dreams are not easily reduced to a single theory or function. Instead, they likely serve multiple purposes, some of which are conscious and others unconscious. While modern science has added valuable insights about REM sleep and memory processing, the symbolic and emotional richness of dreams—emphasized by Jung—cannot be ignored. For example:
- Anxiety dreams before an exam (as mentioned in the article) may not only reflect stress but also prepare the dreamer to cope with the challenge ahead.
- Archetypal dreams, such as encountering shadowy figures or beasts, may guide individuals to confront hidden fears or embrace repressed parts of themselves.
In this sense, Jung’s approach offers a way to discern which dreams demand our attention. It urges us to ask not just “What are dreams for?” but also “What is this dream trying to tell me?”
Final Thoughts
The article provides an engaging starting point for exploring dreams but oversimplifies the complexity of their purpose. By incorporating Jungian ideas about subjective and objective dreams, along with a greater appreciation for cultural and symbolic diversity, we can better understand the profound role dreams play in our psychological and emotional lives. Dreams, far from being meaningless or purely biological, may serve as a bridge between our conscious and unconscious minds, helping us navigate the mysteries of being human.
Viewed through the lens of resilience and the Emergent Self, dreams take on even greater significance. Resilience often requires us to process challenging emotions, adapt to adversity, and reconnect with our sense of purpose. Subjective dreams, in particular, can guide this process by offering symbolic insights into our inner struggles and strengths. They provide a space to rehearse responses to life’s challenges, imagine new possibilities, and confront fears in a way that strengthens our capacity for growth.
As we cultivate the Emergent Self—the evolving, adaptive aspect of our identity—dreams can act as a mirror, reflecting our evolving needs, unresolved conflicts, and aspirations. They invite us to embrace the creative and transformative potential within, reminding us that even the fragments of our subconscious can contribute to our journey toward wholeness and resilience. Dreams, in this sense, are not merely fleeting images but essential companions in the lifelong process of becoming.