A General Introduction to Psychoanalysis · Sigmund Freud
THE DREAM
_Symbolism in the Dream_ We have discovered that the distortion of dreams, a disturbing element in our work of understanding them, is the result of a censorious activity which is directed against the unacceptable of the unconscious wish-impulses. But, of course, we have not maintained that censorship is the only factor which is to blame for the dream distortion, and we may actually make the discovery in a further study of the dream that other items play a part in this result. That is, even if the dream censorship were eliminated we might not be in a position to understand the dreams; the actual dream still might not be identical with the latent dream thought. This other item which makes the dream unintelligible, this new addition to dream distortion, we discover by considering a gap in our technique. I have already admitted that for certain elements of the dream, no associations really occur to the person being analyzed. This does not happen so often as the dreamers maintain; in many cases the association can be forced by persistence. But still there are certain instances in which no association is forthcoming, or if forced does not furnish what we expected. When this happens in the course of a psychoanalytic treatment, then a particular meaning may be attached thereto, with which we have nothing to do here. It also occurs, however, in the interpretation of the dreams of a normal person or in interpreting one's own dreams. Once a person is convinced that in these cases no amount of forcing of associations will avail, he will finally make the discovery that the unwished-for contingency occurs regularly in certain dream elements, and he will begin to recognize a new order of things there, where at first he believed he had come across a peculiar exception to our technique.
In this way we are tempted to interpret these silent dream elements ourselves, to undertake their translation by the means at hand. The fact that every time we trust to this substitution we obtain a satisfactory meaning is forced upon us; until we resolve upon this decision the dream remains meaningless, its continuity is broken. The accumulation of many similar cases tends to give the necessary certainty to our first timid attempts. I am expounding all this in rather a schematic manner, but this is permissible for purposes of instruction, and I am not trying to misstate, but only to simplify matters. In this manner we derive constant translations for a whole series of dream elements just as constant translations are found in our popular dream books for all the things we dream. But do not forget that in our association technique we never discover constant substitutes for the dream elements. You will say at once that this road to interpretation appears far more uncertain and open to objection than the former methods of free association. But a further fact is to be taken into consideration. After one has gathered a sufficient number of such constant substitutes empirically, he will say that of his own knowledge he should actually have denied that these items of dream interpretation could really be understood without the associations of the dreamer. The facts that force us to recognize their meaning will appear in the second half of our analysis.
We call such a constant relationship between a dream element and its interpretation _symbolic_. The dream element is itself a _symbol_ of the unconscious dream thought. You will remember that previously, when we were investigating the relationship between dream elements and their actuality, I drew three distinctions, viz., that of the part of the whole, that of the allusion, and that of the imagery. I then announced that there was a fourth, but did not name it. This fourth is the symbolic relationship here introduced. Very interesting discussions center about this, and we will now consider them before we express our own particular observations on symbolism. Symbolism is perhaps the most noteworthy chapter of dream study. In the first place, since symbols are permanent or constant translations, they realize, in a certain measure, the ideal of ancient as well as popular dream interpretation, an ideal which by means of our technique we had left behind. They permit us in certain cases to interpret a dream without questioning the dreamer who, aside from this, has no explanation for the symbol. If the interpreter is acquainted with the customary dream symbols and, in addition, with the dreamer himself, the conditions under which the latter lives and the impressions he received before having the dream, it is often possible to interpret a dream without further information--to translate it "right off the bat." Such a trick flatters the interpreter and impresses the dreamer; it stands out as a pleasurable incident in the usual arduous course of cross-examining the dreamer. But do not be misled. It is not our function to perform tricks. Interpretation based on a knowledge of symbols is not a technique that can replace the associative technique, or even compare with it. It is a supplement to the associative technique, and furnishes the latter merely with transplanted, usable results. But as regards familiarity with the dreamer's psychic situation, you must consider the fact that you are not limited to interpreting the dreams of acquaintances; that as a rule you are not acquainted with the daily occurrences which act as the stimuli for the dreams, and that the associations of the subject furnish you with a knowledge of that very thing we call the psychic situation.
Furthermore, it is very extraordinary, particularly in view of circumstances to be mentioned later, that the most vehement opposition has been voiced against the existence of the symbolic relationship between the dream and the unconscious. Even persons of judgment and position, who have otherwise made great progress in psychoanalysis, have discontinued their support at this point. This is the more remarkable since, in the first place, symbolism is neither peculiar to the dream nor characteristic of it, and since in the second place, symbolism in the dream was not discovered through psychoanalysis, although the latter is not poor otherwise in making startling discoveries. The discoverer of dream symbolism, if we insist on a discovery in modern times, was the philosopher K. A. Scherner (1861). Psychoanalysis affirmed Scherner's discovery and modified it considerably. Now you will want to know something of the nature of dream symbolism, and to hear some examples. I shall gladly impart to you what I know, but I admit that our knowledge is not so complete as we could desire it to be.
The nature of the symbol relationship is a comparison, but not any desired comparison. One suspects a special prerequisite for this comparison, but is unable to say what it is. Not everything to which we are able to compare an object or an occurrence occurs in the dream as its symbol; on the other hand, the dream does not symbolize anything we may choose, but only specific elements of the dream thought. There are limitations on both sides. It must be admitted that the idea of the symbol cannot be sharply delimited at all times--it mingles with the substitution, dramatization, etc., even approaches the allusion. In one series of symbols the basic comparison is apparent to the senses. On the other hand, there are other symbols which raise the question of where the similarity, the "something intermediate" of this suspected comparison is to be sought. We may discover it by more careful consideration, or it may remain hidden to us. Furthermore, it is extraordinary, if the symbol is a comparison, that this comparison is not revealed by the association, that the dreamer is not acquainted with the comparison, that he makes use of it without knowing of its existence. Indeed, the dreamer does not even care to admit the validity of this comparison when it is pointed out to him. So you see, a symbolic relationship is a comparison of a very special kind, the origin of which is not yet clearly understood by us. Perhaps later we may find references to this unknown factor.
The number of things that find symbolic representation in the dream is not great--the human body as a whole, parents, children, brothers and sisters, birth, death, nakedness and a few others. The only typical, that is, regular representation of the human person as a whole is in the form of a _house_, as was recognized by Scherner who, indeed, wished to credit this symbol with an overwhelming significance which it does not deserve. It occurs in dreams that a person, now lustful, now frightened, climbs down the fronts of houses. Those with entirely smooth walls are men; but those which are provided with projections and balconies to which one can hold on, are women. Parents appear in the dream as _king_ and _queen_, or other persons highly respected. The dream in this instance is very pious. It treats children, and brothers and sisters, less tenderly; they are symbolized as _little animals_ or _vermin_. Birth is almost regularly represented by some reference to _water_; either one plunges into the water or climbs out of it, or rescues someone from the water, or is himself rescued from it, i.e., there is a mother-relation to the person. Death is replaced in the dream by _taking a journey, riding in a train_; _being dead, by various darksome, timid suggestions_; _nakedness, by clothes_ and _uniforms_. You see here how the lines between symbolic and suggestive representation merge one into another.
In contrast to the paucity of this enumeration, it is a striking fact that the objects and subject matter of another sphere are represented by an extraordinarily rich symbolism. This is the sphere of the sexual life, the genitals, the sex processes and sexual intercourse. The great majority of symbols in the dream are sex symbols. A remarkable disproportion results from this fact. The designated subject matters are few, their symbols extraordinarily profuse, so that each of these objects can be expressed by any number of symbols of almost equal value. In the interpretation something is disclosed that arouses universal objection. The symbol interpretations, in contrast to the many-sidedness of the dream representations, are very monotonous--this displeases all who deal with them; but what is one to do? Since this is the first time in these lectures that we speak of the sexual life, I must tell you the manner in which I intend to handle this theme. Psychoanalysis sees no reason for hiding matters or treating them by innuendo, finds no necessity of being ashamed of dealing with this important subject, believes it is proper and decent to call everything by its correct name, and hopes most effectively in this manner to ward off disturbing or salacious thoughts. The fact that I am talking before a mixed audience can make no difference on this point. Just as there is no special knowledge either for the Delphic oracle or for flappers, so the ladies present among you have, by their appearance in this lecture hall, made it clear that they wish to be considered on the same basis as the men.
The dream has a number of representations for the male genital that may be called symbolic, and in which the similarity of the comparison is, for the most part, very enlightening. In the first place, the holy figure 3 is a symbolical substitute for the entire male genital. The more conspicuous and more interesting part of the genital to both sexes, the male organ, has symbolical substitute in objects of like form, those which are long and upright, such as _sticks_, _umbrellas_, _poles_, _trees_, etc. It is also symbolized by objects that have the characteristic, in common with it, of penetration into the body and consequent injury, hence pointed _weapons_ of every type, _knives_, _daggers_, _lances_, _swords_, and in the same manner _firearms_, _guns_, _pistols_ and the _revolver_, which is so suitable because of its shape. In the troubled dream of the young girl, pursuit by a man with a knife or a firearm plays a big role. This, probably the most frequent dream symbolism, is easily translatable. Easily comprehensible, too, is the substitution for the male member of objects out of which water flows: _faucets_, _water cans_, _fountains_, as well as its representation by other objects that have the power of elongation, such as _hanging lamps_, _collapsible pencils_, etc. That _pencils_, _quills_, _nail files_, _hammers_ and other _instruments_ are undoubtedly male symbols is a fact connected with a conception of the organ, which likewise is not far to seek.
The extraordinary characteristic of the member of being able to raise itself against the force of gravity, one of the phenomena of erection, leads to symbolic representations by _balloons_, _aeroplanes_, and more recently, _Zeppelins_. The dream has another far more expressive way of symbolizing erection. It makes the sex organ the essential part of the whole person and pictures the person himself as _flying_. Do not feel disturbed because the dreams of flying, often so beautiful, and which we all have had, must be interpreted as dreams of general sexual excitement, as erection dreams. P. Federn, among the psychoanalytical students, has confirmed this interpretation beyond any doubt, and even Mourly Vold, much praised for his sobriety, who carried on his dream experiments with artificial positions of the arms and legs, and who was really opposed to psychoanalysis--perhaps knew nothing about psychoanalysis--has come to the same conclusion as a result of his research. It is no objection to this conclusion that women may have the same dreams of flying. Remember that our dreams act as wish-fulfillments, and that the wish to be a man is often present in women, consciously or unconsciously. And the fact that it is possible for a woman to realize this wish by the same sensation as a man does, will not mislead anyone acquainted with anatomy. There is a small organ in the genitals of a woman similar to that of the male, and this small organ, the clitoris, even in childhood, and in the years before sexual intercourse, plays the same role as does the large organ of the male.
To the less comprehensible male sex-symbols belong certain _reptiles_ and _fish_, notably the famous symbol of the _snake_. Why _hats_ and _cloaks_ should have been turned to the same use is certainly difficult to discover, but their symbolic meaning leaves no room for doubt. And finally the question may be raised whether possibly the substitution of some other member as a representation for the male organ may not be regarded as symbolic. I believe that one is forced to this conclusion by the context and by the female counterparts. The female genital is symbolically represented by all those objects which share its peculiarity of enclosing a space capable of being filled by something--viz., by _pits_, _caves_, and _hollows_, by _pitchers_ and _bottles_, by _boxes_ and _trunks_, _jars_, _cases_, _pockets_, etc. The _ship_, too, belongs in this category. Many symbols represent the womb of the mother rather than the female genital, as _wardrobes_, _stoves_, and primarily a _room_. The room-symbolism is related to the house-symbol, _doors_ and _entrances_ again become symbolic of the genital opening. But materials, too, are symbols of the woman--_wood_, _paper_, and objects that are made of these materials, such as _tables_ and _books_. Of animals, at least the _snail_ and _mussel_ are unmistakably recognizable as symbols for the female; of parts of the body the _mouth_ takes the place of the genital opening, while _churches_ and _chapels_ are structural symbolisms. As you see, all of these symbols are not equally comprehensible.
The breasts must be included in the genitals, and like the larger hemispheres of the female body are represented by _apples_, _peaches_ and _fruits_ in general. The pubic hair growth of both sexes appears in the dream as _woods_ and _bushes_. The complicated topography of the female genitals accounts for the fact that they are often represented as scenes with _cliffs_, _woods_ and _water_, while the imposing mechanism of the male sex apparatus leads to the use of all manner of very complicated _machinery_, difficult to describe. A noteworthy symbol of the female genital is also the _jewel-casket_; _jewels_ and _treasure_ are also representatives of the beloved person in the dream; _sweets_ frequently occur as representatives of sexual delights. The satisfaction in one's own genital is suggested by all types of _play_, in which may be included _piano-playing_. Exquisite symbolic representations of _onanism_ are _sliding_ and _coasting_ as well as _tearing off a branch_. A particularly remarkable dream symbol is that of having _one's_ _teeth fall out_, or _having them pulled_. Certainly its most immediate interpretation is castration as a punishment for onanism. Special representations for the relations of the sexes are less numerous in the dream than we might have expected from the foregoing. Rhythmic activities, such as _dancing_, _riding_ and _climbing_ may be mentioned, also harrowing experiences, such as _being run over_. One may include certain _manual activities_, and, of course, _being threatened with weapons_.
You must not imagine that either the use or the translation of these symbols is entirely simple. All manner of unexpected things are continually happening. For example, it seems hardly believable that in these symbolic representations the sex differences are not always sharply distinguished. Many symbols represent a genital in general, regardless of whether male or female, e.g., the _little child_, the _small son_ or _daughter_. It sometimes occurs that a predominantly male symbol is used for a female genital, or vice versa. This is not understood until one has acquired an insight into the development of the sexual representations of mankind. In many instances this double meaning of symbols may be only apparent; the most striking of the symbols, such as _weapons_, _pockets_ and _boxes_ are excluded from this bisexual usage.
I should now like to give a summary, from the point of view of the symbols rather than of the thing represented, of the field out of which the sex symbols are for the most part taken, and then to make a few remarks about the symbols which have points in common that are not understood. An obscure symbol of this type is the _hat_, perhaps headdress on the whole, and is usually employed as a male representation, though at times as a female. In the same way the _cloak_ represents a man, perhaps not always the genital aspect. You are at liberty to ask, why? The _cravat_, which is suspended and is not worn by women, is an unmistakable male symbol. _White laundry_, all _linen_, in fact, is female. _Dresses_, _uniforms_ are, as we have already seen, substitutes for nakedness, for body-formation; the _shoe_ or _slipper_ is a female genital. _Tables_ and _wood_ have already been mentioned as puzzling but undoubtedly female symbols. _Ladders_, _ascents_, _steps_ in relation to their mounting, are certainly symbols of sexual intercourse. On closer consideration we see that they have the rhythm of walking as a common characteristic; perhaps, too, the heightening of excitement and the shortening of the breath, the higher one mounts. We have already spoken of _natural scenery_ as a representation of the female genitals. _Mountains_ and _cliffs_ are symbols of the male organ; the _garden_ a frequent symbol of the female genitals. _Fruit_ does not stand for the child, but for the breasts. _Wild animals_ signify sensually aroused persons, or further, base impulses, passions. _Blossoms_ and _flowers_ represent the female genitals, or more particularly, virginity. Do not forget that the blossoms are really the genitals of the plants.
We already know the _room_ as a symbol. The representation may be extended in that the windows, entrances and exits of the room take on the meaning of the body openings. Whether the room is _open_ or _closed_ is a part of this symbolism, and the _key_ that opens it is an unmistakable male symbol. This is the material of dream symbolism. It is not complete and might be deepened as well as extended. But I am of the opinion it will seem more than enough to you, perhaps will make you reluctant. You will ask, "Do I really live in the midst of sex symbols? Are all the objects that surround me, all the clothes I put on, all the things that I touch, always sex symbols, and nothing else?" There really are sufficient grounds for such questions, and the first is, "Where, in fact, are we to find the meaning of these dream symbols if the dreamer himself can give no information concerning them, or at best can give only incomplete information?" My answer is: "From many widely different sources, from fairy tales and myths, jokes and farces, from folklore, that is, the knowledge of the customs, usages, sayings and songs of peoples, from the poetic and vulgar language. Everywhere we find the same symbolism and in many of these instances we understand them without further information. If we follow up each of these sources separately we shall find so many parallels to the dream symbolism that we must believe in the correctness of our interpretations."
The human body, we have said, is, according to Scherner, frequently symbolized in the dream by the house. Continuing this representation, the windows, doors and entrances are the entrances into the body cavities, the facades are smooth or provided with balconies and projections to which to hold. The same symbolism is to be found in our daily speech when we greet a good friend as "_old house_" or when we say of someone, "We'll hit him in the _belfry_," or maintain of another that he's not quite right in the _upper story_. In anatomy the body openings are sometimes called the _body-portals_. The fact that we meet our parents in the dream as imperial or royal persons is at first surprising. But it has its parallel in the fairy tale. Doesn't it begin to dawn upon us that the many fairy tales which begin "Once upon a time there was a _king_ and a _queen_" intend nothing else than, "Once there was a _father_ and a _mother_?" In our families we refer to our children as _princes_, the eldest as the _crown-prince_. The king usually calls himself the _father of the country_. We playfully designate little children as _worms_, and say, sympathetically, "_poor little worm_." Let us return to the symbolism of the house. When we use the projections of the house to hold ourselves on to in the dream, are we not reminded of the familiar colloquialism about persons with well-developed breasts: "She has something to _hold onto_"? The folk express this in still another way when it says, "there's lots of _wood in front of her house_"; as though it wished to come to the aid of our interpretation that wood is a feminine, maternal symbol.
In addition to wood there are others. We might not understand how this material has come to be a substitute for the maternal, the feminine. Here our comparison of languages may be helpful. The German word _Holz_ (wood) is said to be from the same stem as the Greek word, nle, which means stuff, raw material. This is an example of the case, not entirely unusual, where a general word for material finally is exclusively used for some special material. There is an island in the ocean, known by the name of Madeira. The Portuguese gave it this name at the time of its discovery because it was at that time entirely covered with forests, for in the language of the Portuguese, Madeira means _wood_. You will recognize, however, that Madeira, is nothing else than the slightly changed Latin word _materia_ which again has the general meaning of _material_ Material is derived from _mater_, mother. The material out of which something is made, is at the same time its mother-part. In the symbolic use of wood for woman, mother, this ancient conception still lives.
Birth is regularly expressed in dreams by some connection with water; one plunges into the water, or comes out of the water, which means one gives birth to, or is born. Now let us not forget that this symbol may refer in two ways to the truths of evolutionary history. Not alone have all land-mammals, including the ancestors of man, developed out of water animals--this is the ultimate fact--but every single mammal, every human being, lived the first part of his existence in the water--namely, lived in the body of his mother as an embryo in the amniotic fluid and came out of the water at the time of his birth. I do not wish to maintain that the dreamer knows this, on the contrary I hold that he does not have to know. The dreamer very likely knows some things because of the fact that he was told about them in his childhood, and for that very reason I maintain that this knowledge has played no part in the construction of his symbols. He was told in childhood that the stork brought him--but where did it get him? Out of a lake, out of the well--again, out of the water. One of my patients to whom such information had been given, a little count, disappeared for a whole afternoon. Finally he was discovered lying at the edge of the palace lake, his little face bent above the water and earnestly peering into it to see if he could not see the little children at the bottom.
Ideas discussed in this chapter
Text from Project Gutenberg, public domain in the United States.