dreaming big essay

Essays About Dreams In Life: 14 Examples And Topic Ideas

Dreams in life are necessary; if you are writing essays about dreams in life, you can read these essay examples and topic ideas to get started.

Everyone has a dream – a big one or even a small one. Even the most successful people had dreams before becoming who they are today. Having a dream is like having a purpose in life; you will start working hard to reach your dream and never lose interest in life.

Without hard work, you can never turn a dream into a reality; it will only remain a desire. Level up your essay writing skills by reading our essays about dreams in life examples and prompts and start writing an inspiring essay today!

Writing About Dreams: A Guide

Essays about dreams in life: example essays, 1. chase your dreams: the best advice i ever got by michelle colon-johnson, 2. my dream, my future by deborah massey, 3. the pursuit of dreams by christine nishiyama, 4. my dreams and ambitions by kathy benson, 5. turning big dreams into reality by shyam gokarn, 6. my hopes and dreams by celia robinson, 7. always pursue your dreams – no matter what happens by steve bloom, 8. why do we dream by james roland, 9. bad dreams by eli goldstone, 10. why your brain needs to dream by matthew walker, 11. dreams by hedy marks, 12. do dreams really mean anything by david b. feldman, 13. how to control your dreams by serena alagappan, 14. the sunday essay: my dreams on antidepressants by ashleigh young, essays about dreams in life essay topics, 1. what is a dream, 2. what are your dreams in life, 3. why are dreams important in life, 4. what are the reasons for a person to dream big, 5. what do you think about dreams in life vs. short-term sacrifice, 6. what is the purpose of dreaming, 7. why are dreams so strange and vivid, 8. why do dreams feel so real, 9. why are dreams so hard to remember, 10. do dreams mean anything, what is a dream short essay, how can i write my dream in life.

Writing about dreams is an excellent topic for essays, brainstorming new topic ideas for fiction stories, or just as a creative outlet. We all have dreams, whether in our sleep, during the day, or even while walking on a sunny day. Some of the best ways to begin writing about a topic are by reading examples and using a helpful prompt to get started. Check out our guide to writing about dreams and begin mastering the art of writing today!

“Everyone has the ability to dream, but not everyone has the willingness to truly chase their dreams. When people aren’t living their dreams they often have limited belief systems. They believe that their current circumstances and/or surroundings are keeping them from achieving the things they want to do in life.”

In her essay, author Michelle Colon-Johnson encourages her readers to develop a mindset that will let them chase their dreams. So, you have to visualize your dream, manifest it, and start your journey towards it! Check out these essays about dreams and sleep .

“At the time when I have my job and something to make them feel so proud of me, I would like to give them the best life. I would like to make them feel comfortable and see sweet smiles on their faces. This is really the one I like to achieve in my life; mountains of words can’t explain how much I love and appreciate them.”

Author Deborah Massey’s essay talks about her dreams and everything she wanted to achieve and accomplish in her life. She also tells us that we must live our values, pursue our dreams, and follow our passions for the best future.

“Fast-forward 5+ years, and my first published book is coming out this May with Scholastic. And now, let me tell you the truth: I don’t feel any different. I’m extremely grateful for the opportunity, proud of the work I’ve done, and excited for the book’s release. But on a fundamental level, I feel the same.”

In her essay, author Christine Nishiyama shares what she felt when she first achieved one of her goals in life. She says that with this mindset, you will never feel the satisfaction of achieving your goal or the fulfillment of reaching your dream. Instead, she believes that what fulfills people is the pursuit of their dreams in life.

“My dream is to become a good plastic surgeon and day after day it has transformed into an ambition which I want to move towards. I do not want to be famous, but just good enough to have my own clinic and work for a very successful hospital. Many people think that becoming a doctor is difficult, and I know that takes many years of preparation, but anyone can achieve it if they have determination.”

Author Kathy Benson’s essay narrates her life – all the things and struggles she has been through in pursuing her dreams in life. Yet, no matter how hard the situation gets, she always convinces herself not to give up, hoping her dreams will come true one day. She believes that with determination and commitment, anyone can achieve their dreams and goals in life. 

“I have always been a big dreamer and involved in acting upon it. Though, many times I failed, I continued to dream big and act. As long as I recollect, I always had such wild visions and fantasies of thinking, planning, and acting to achieve great things in life. But, as anyone can observe, there are many people, who think and work in that aspect.”

In his essay, author Shyam Gokarn explains why having a big dream is very important in a person’s life. However, he believes that the problem with some people is that they never hold tight to their dreams, even if they can turn them into reality. As a result, they tend to easily give up on their dreams and even stop trying instead of persevering through the pain and anguish of another failure.

“When I was younger, I’ve always had a fairytale-like dream about my future. To marry my prince, have a Fairy Godmother, be a princess… But now, all of that has changed. I’ve realized how hard life is now; that life cannot be like a fairy tale. What you want can’t happen just like that.”

Celia Robinson’s essay talks about her dream since she was a child. Unfortunately, as we grow old, there’s no “Fairy Godmother” that would help us when things get tough. Everyone wants to succeed in the future, but we have to work hard to achieve our dreams and goals.

“Take writing for example. I’ve wanted to be a professional writer since I was a little boy, but I was too scared that I wouldn’t be any good at it. But several years ago I started pursuing this dream despite knowing how difficult it might be. I fully realize I may not make it, but I’m completely fine with that. At least I tried which is more than most people can say.”

In his essay, author Steve Bloom encourages his readers always to pursue their dreams no matter what happens. He asks, “Would you rather pursue them and fail or never try?”. He believes that it’s always better to try and fail than look back and wonder what might have been. Stop thinking that failure or success is the only end goal for pursuing your dreams. Instead, think of it as a long journey where all the experiences you get along the way are just as important as reaching the end goal.

“Dreams are hallucinations that occur during certain stages of sleep. They’re strongest during REM sleep, or the rapid eye movement stage, when you may be less likely to recall your dream. Much is known about the role of sleep in regulating our metabolism, blood pressure, brain function, and other aspects of health. But it’s been harder for researchers to explain the role of dreams. When you’re awake, your thoughts have a certain logic to them. When you sleep, your brain is still active, but your thoughts or dreams often make little or no sense.”

Author James Roland’s essay explains the purpose of having dreams and the factors that can influence our dreams. He also mentioned some of the reasons that cause nightmares. Debra Sullivan, a nurse educator, medically reviews his essay. Sullivan’s expertise includes cardiology, psoriasis/dermatology, pediatrics, and alternative medicine. For more, you can also see these articles about sleep .

“The first time I experienced sleep paralysis and recognised it for what it was I was a student. I had been taking MDMA and listening to Django Reinhardt. My memories of that time are mainly of taking drugs and listening to Django Reinhardt. When I woke up I was in my paralysed body. I was there, inside it. I was inside my leaden wrists, my ribcage, the thick dead roots of my hair, the bandages of skin. This time the hallucinations were auditory. I could hear someone being beaten outside my door. They were screaming for help. And I could do nothing but lie there, locked inside my body . . . whatever bit of me is not my body. That is the bit that exists, by itself, at night.”

In her essay, Author Eli Goldstone talks about her suffering from bad dreams ever since childhood. She also talks about what she feels every time she has sleep paralysis – a feeling of being conscious but unable to move.

“We often hear stories of people who’ve learned from their dreams or been inspired by them. Think of Paul McCartney’s story of how his hit song “Yesterday” came to him in a dream or of Mendeleev’s dream-inspired construction of the periodic table of elements. But, while many of us may feel that our dreams have special meaning or a useful purpose, science has been more skeptical of that claim. Instead of being harbingers of creativity or some kind of message from our unconscious, some scientists have considered dreaming to being an unintended consequence of sleep—a byproduct of evolution without benefit.”

Author Matthew Walker, a professor of psychology and neuroscience, shares some interesting facts about dreams in his essay. According to research, dreaming is more than just a byproduct of sleep; it also serves essential functions in our well-being. 

“Dreams are basically stories and images that our mind creates while we sleep. They can be vivid. They can make you feel happy, sad, or scared. And they may seem confusing or perfectly rational. Dreams can happen at any time during sleep. But you have your most vivid dreams during a phase called REM (rapid eye movement) sleep, when your brain is most active. Some experts say we dream at least four to six times a night.”

In his essay, Author Hedy Marks discusses everything we need to know about dreams in detail – from defining a dream to tips that may help us remember our dreams. Hedy Marks is an Assistant Managing Editor at WebMD , and Carol DerSarkissian, a board-certified emergency physician, medically reviews his essay.

“Regardless of whether dreams foretell the future, allow us to commune with the divine, or simply provide a better understanding of ourselves, the process of analyzing them has always been highly symbolic. To understand the meaning of dreams, we must interpret them as if they were written in a secret code. A quick search of an online dream dictionary will tell you that haunted houses symbolize “unfinished emotional business,” dimly lit lamps mean you’re “feeling overwhelmed by emotional issues,” a feast indicates “a lack of balance in your life,” and garages symbolize a feeling of “lacking direction or guidance in achieving your goals.” 

Author David B. Feldman, an author, speaker, and professor of counseling psychology, believes that dreams may not mean anything, but they tell us something about our emotions. In other words, if you’ve been suffering from a series of bad dreams, it could be worth checking in with yourself to see how you’ve been feeling and perhaps consider whether there’s anything you can do to improve your mood.

“Ever wish you could ice skate across a winter sky, catching crumbs of gingerbread, like flakes of snow, on your tongue? How about conquering a monster in a nightmare, bouncing between mountain peaks, walking through walls, or reading minds? Have you ever longed to hold the hand of someone you loved and lost? If you want to fulfill your fantasies, or even face your fears, you might want to try taking some control of your dreams (try being the operative). People practiced in lucid dreaming—the phenomenon of being aware that you are dreaming while you are asleep—claim that the experience allows adventure, self-discovery, and euphoric joy.”

In her essay, Author Serena Alagappan talks about lucid dreams – a type of dream where a person becomes conscious during a dream. She also talked about ways to control our dreams, such as keeping a journal, reciting mantras before bed, and believing we can. However, not everyone will be able to control their dreams because the levels of lucidity and control differ significantly between individuals.

“There was a period of six months when I tried to go off my medication – a slowly unfolding disaster – and I’d thought my dreams might settle down. Instead, they grew more deranged. Even now I think of the dream in which I was using a cigarette lighter to melt my own father, who had assumed the form of a large candle. I’ve since learned that, apart from more research being needed, this was probably a case of “REM rebound”. When you stop taking the medication, you’ll likely get a lot more REM sleep than you were getting before. In simple terms, your brain goes on a dreaming frenzy, amping up the detail.”

Author Ashleigh Young’s essay informs us how some medications, such as antidepressants, affect our dreams based on her own life experience. She said, “I’ve tried not to dwell too much on my dreams. Yes, they are vivid and sometimes truly gruesome, full of chaotic, unfathomable violence, but weird nights seemed a reasonable price to pay for the bearable days that SSRIs have helped me to have.” 

In simple terms, a dream is a cherished aspiration, ambition, or ideal; is it the same as your goal in life? In your essay, explore this topic and state your opinion about what the word “dream” means to you.

This is an excellent topic for your statement or “about me” essay. Where do you see yourself in the next ten years? Do you have a career plan? If you still haven’t thought about it, maybe it’s time to start thinking about your future.

Having dreams is very important in a person’s life; it motivates, inspires, and helps you achieve any goal that you have in mind. Without dreams, we would feel lost – having no purpose in life. Therefore, in your essay, you should be able to explain to your readers how important it is to have a dream or ambition in life. 

Dreaming big sounds great; however, it’s easier said than done. First, you’ve got to have reasons to dream big, which will motivate you to achieve your goals in life. If you’re writing an essay about dreams in life, mention why most people dare to dream big and achieve more in life. Is it about freedom, money, praise from other people, satisfaction, or something else entirely?

For example, you could watch movies, play video games, relax every night, or give up all of them to learn a complex skill – what would you choose, and why? In your essay about dreams in life, answer the question and include other examples about this topic so your readers can relate.

There are many answers to this question – one is that dreams may have an evolutionary function, testing us in scenarios crucial to our survival. Dreams may also reduce the severity of emotional trauma. On the other hand, some researchers say dreams have no purpose or meaning, while some say we need dreams for physical and mental health. Take a closer look at this topic, and include what you find in your essay.

Weird dreams could result from anxiety, stress, or sleep deprivation. So, manage your stress levels, and stick to a sleep routine to stop having weird dreams. If you wake up from a weird dream, you can fall back asleep using deep breaths or any relaxing activity. You can research other causes of weird dreams and ways to stop yourself from having them for your essay about dreams and sleep.

The same areas of the brain that are active when we learn and process information in the actual world are active when we dream, and they replay the information as we sleep. Many things we see, hear, and feel in our everyday lives appear in our dreams. If you want to write an informative essay about dreams and sleep, look into more details about this topic.

Tip: When editing for grammar, we also recommend taking the time to improve the readability score of a piece of writing before publishing or submitting it.

People may not remember what happened in their dreams. Studies show that people tend to forget their dreams due to the changing levels of acetylcholine and norepinephrine during sleep. This will be quite an exciting topic for your readers because many people can relate. That being said, research more information about this topic, and discuss it in detail in your essay. 

Although some people believe that dreams don’t mean anything, many psychologists and other experts have theorized about the deeper meaning of dreams. Therefore, your essay about dreams and sleep should delve deeper into this topic. If you’re stuck picking your next essay topic, check out our round-up of essay topics about education .

FAQS on Essays About Dreams in Life

There are many great short essays about dreams; you can write your own too! Some great examples include Do Dreams Really Mean Anything? by David B. Feldman and  Dreams by Hedy Marks.

Writing about your dreams in life is a fantastic creative outlet and can even help you plan your future. Use a prompt to get started, like “What are your dreams in life?” or “What do you aspire to be in ten years?” and begin writing without thinking too much about it. See where the pen takes you and start mapping out your future with this writing exercise.

Meet Rachael, the editor at Become a Writer Today. With years of experience in the field, she is passionate about language and dedicated to producing high-quality content that engages and informs readers. When she's not editing or writing, you can find her exploring the great outdoors, finding inspiration for her next project.

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Dream Big: Live Your Life without Limits

The basic rule for success is for you to continue to remind yourself that you are where you are, and what you are because of yourself. You are in your current situation because you have decided to be there.

You have made the individual choices and decisions that have gotten you to your current place in life. If you want to go somewhere else or be someone else, it is totally up to you to make the choices and decisions today that will eventually get you there.

And there are no limits.

FREE MOTIVATION TOOL: How to Stay Motivated During Tough Times

Positive Thinking Will Change Your Life

Here is another rule:  “If you want your life to get better, you have to get better.”

This simply means that your outer world will be a reflection of your inner world. If you want your outer world to improve, you must go to work on improving your inner world.

If you want to have better customers and more sales, you must become a better and more personable salesperson . If you want to have better employees, you must become a better manager.  If you want to have better children, you must become a better parent. And if you want to have better relationships, you must become a better person.

The great tragedy is that the world is full of people who are trying to change the outside world without going to work on the one thing that they can control, their own thinking!

Change Your Thinking

Here is another rule: “If you change the quality of your thinking, you change the quality of your life .”

And since you can change the quality of your thinking almost infinitely, there are no limits on how you can change and improve every part of your life, in any direction you want to go.

There is a lot of talk today about “positive thinking,  and I think that positive thinking is very important.

It is much better for you to think positively about yourself and your possibilities than for you to think negatively. But the danger is that positive thinking can quickly turn into positive wishing and hoping.  Positive wishing and hoping can turn a person into a very optimistic and happy failure.

Abraham Mallow said that the story of the human race is the story of men and women selling themselves short, and settling for far less than that of which they are capable.  Don’t let this happen to you.

The Power of Positive Knowing

What is better than positive thinking is “positive knowing.” 

This is where you take the steps and do the things that bring you to the point where you absolutely know, with complete certainty, that you can achieve your goals and be the kind of success that it is possible for you to be.

When you reach the point of positive knowing , no matter what happens in the outside world, even if you lose everything you have acquired, you will make it all back again, and more , because you know how to do it in the first place.

I want to share some ideas with you that have been very helpful to me and to many thousands of other highly successful men and women.

These are all ways of thinking and looking at your world that will enable you to become a far more optimistic, confident, and creative individual in everything you do. These are simple, powerful, proven techniques that you can use to throw off your self-imposed limits and begin moving toward the realization of your full potential.

Dream Big, You Have No Limits

The starting point of great success and achievement has always been the same. It is for you to, “dream big dreams.” 

There is nothing more important, and nothing that works faster than for you to cast off your own limitations and begin dreaming and fantasizing about the wonderful things that you can become and have and do.

A wise man once said, “You must dream big dreams for only big dreams have the power to move the minds of men.”

When you begin to dream big dreams, your level of self-esteem and self-confidence will increase immediately. Your self-image improves. You feel more positively about yourself and your ability to deal with whatever happens to you.  The reason so many people accomplish so little is that they never allow themselves to let go and just imagine the kind of life that is possible for them.

If you feel like you’re lacking the motivation to dream big, download my free guide to stay motivated during tough times .

Thank you for reading this article about positive thinking and how to dream big and create success in your life. Please share and comment below! 

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About Brian Tracy — Brian is recognized as the top sales training and personal success authority in the world today. He has authored more than 60 books and has produced more than 500 audio and video learning programs on sales, management, business success and personal development, including worldwide bestseller The Psychology of Achievement. Brian's goal is to help you achieve your personal and business goals faster and easier than you ever imagined. You can follow him on Twitter , Facebook , Pinterest , Linkedin and Youtube .

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Essay on My Dream

List of essays on my dream in english, essay on my dream – essay 1 (100 words), essay on my dream – essay 2 (250 words), essay on my dream to become a soldier – essay 3 (300 words), essay on my dream and fears – essay 4 (300 words), essay on my dream life – essay 5 (400 words), essay on my dream to become a doctor – essay 6 (400 words), essay on my dream – essay 7 (750 words), essay on my dream – essay 8 (1000 words).

Every night I dream of living a life of a celebrity. In my dream I see myself dressed up like a model posing for cameras. It is my dream to work in the film industry and become famous. But, for that, I will have to work really hard. My mother always tells me to concentrate on studies and live up to the dream of becoming a model. My father also supports me and he says that he believes in me. Once he told me that I should help others and be in good books of the people to win their heart as it will help me make my dream come true.

Every day I like to take some time aside from my responsibilities to think about my dreams and all the goals I want to achieve. My dream is to become a successful businessman. Business is something that has always intrigued me. As my father is a businessman, since childhood, I had this keen interest to be a part of or to lead a business.

Only having a dream won’t help, I also need to work towards the achievement of my dream. As doing business is not as easy as it seems, first I need to understand the basics of what business actually is. This will the first step towards my dream. So after completing my intermediary, I have enrolled myself in a reputed college to do my Bachelors in Business Administration (BBA). After completing BBA, I will also do my Masters in Business Administration. By then I will have gained the complete knowledge on business and its functioning which will help me reach my dream.

Apart from the theoretical part, I can always count on my father to share with me the practical experiences and advices that will help me shape my dream. This will take me closer to my dream of becoming a successful businessman. I have also started reading magazines about successful businessmen and their success stories in order to gain some idea that will help me in the long. I will put the best of my efforts and work hard towards achieving my dream.

Introduction:

My dream to become a Soldier started on an Army Day (January 15th), when I was still in High School. I witnessed the tribute paid to martyred soldiers at the Amar Jawan Jyoti in India Gate. It was followed by parades displaying Tanks, Missiles, and War Helicopters etc. The impression I received that day motivates me to realise my dream to become a Soldier.

Love of a Soldier:

The history of Indian independence and the life of freedom fighters has always fascinated me. Those who were responsible for the air of freedom we breathe today, loved our motherland and dedicated their lives to its well-being. These seeds in me have developed a sense of love for the country. It has also nurtured my dream to become a soldier and safeguard it.

Spirit of a Soldier:

Apart from academics, I started to collect all details about how to realise my dream to become a Soldier. I began to understand the values that inspire a Soldier to willingly face challenges and responsibly safeguard the nation even at the cost of his own life. This inspired me to study well and keep myself fit to achieve my dream to become a Soldier.

Training of a Soldier:

I also understood about the training before service. The feeling of pride and mutual loyalty is imbibed among the trainees. They are also trained to willing sacrifice for the country’s honour, with a do or die spirit. A sense of fearlessness, fairness and honesty are inculcated during the disciplined training. These components further kindled my dream to become a Soldier.

Lifestyle of a Soldier:

On the one hand, the soldier’s life is a life of self-sacrifice. On the other hand, the lifestyle it offers far exceeds my expectation, and fuels my dream to become a Soldier. Opportunities to advance in ranks, paid study holidays, subsidized housing, free medical coverage and recreational facilities are provided, apart from regular salary and perks. Lifelong pension is awarded after retirement.

Conclusion:

Many young people in the country offer the time of their life to work for big Corporates. But, I am here to pursue my dream to become a Soldier and dedicate my life to the welfare of the nation. I often encourage my friends to follow my dream to become a Soldier, at least for a short service tenure ranging from 10 to 14 years.

At a very early age, my dream was to do something big in life. But along with that I still had some fears also. I want to have a successful career, and for this, I had set an aim. It is quite essential for everybody to get them to establish professionally and successfully. Besides this, few other dreams are also necessary for me like health, relationships, and many different aspects of life. However, I also fear to get fail in achieving all these targets.

Career Dream and Fear:

When I was a kid, my dream was to become a doctor. But during my growing age, the Bollywood industry fascinated me and then my dream of becoming doctor changed to an actor. When I passed my class 12 th , the only goal that hit my mind was becoming an engineer. I always fear of dreaming about big things, but if you have potential then, you can achieve anything in life.

Dream and Fear of Health and Fitness:

When I was young, I was not so much concerned about my health. But now I realized the importance of having good health. My dream of becoming fit and healthy was only achieved due to strong willpower and eagerness of doing regular exercise. With this thought, I managed to lose around 15 kg easily. Now, I don’t fear about eating any food as I compensate that with my daily workout.

Dreams and fear about the relationship:

There is a special place of relationships in my life, and sometimes I fear about losing the important people in my life. But, now I realize that instead of thinking negative, we should try to spend more time with the people. It is as essential as my dream of good career.

Thinking only about the career and success with the little amount of fear might not offer you complete happiness later. It is good to become serious about your career, but you should also try to overcome any fear for a more successful life ahead.

Life is a dynamic process that has its ups and downs. Juggling the disparities of life can be very stressful at times and that is why you get your mind wondering in thoughts. Most thoughts are usually based on what people desire, which we call the dream life. The desires in life may not always be achieved but it is good to have a picture or at least an idea of the kind of life on desires to have. In America, people have the American dream but you as an individual should ask yourself; what is your dream life?

How my dream life looks like:

Socially, I have always imagined myself being a very influential person in my society. Currently in school, I always have the urge to influence someone but I still lack the confidence and resources to do so. I have always wanted to travel the world and explore different cultures of the world through interactions with people. I also imagine of having a great family with whom I can travel the world with.

Career-wise, I want to work at the comfort of my own home and be flexible so that I can always have time for my family. Spiritually, I have a desire to always be in good terms with God and follow the doctrines of my religion.

Economically, I want to be self-actualized at an early age so that I can focus on my influential personality, having all the resources I need. I want to be satisfied with what I will have achieved and work on living a happy life.

How I plan on living my dream life?

Living the dream life can begin any time that you chose to be as an individual. For my dream life, the things that I can achieve while still at school is the ability to have a spiritual wellness and flowing the doctrines of my religion. I can also start learning to appreciate whatever I have and living a happy life.

For the desires that I cannot achieve at the moment, I will work towards achieving them by shaping and redirecting the pathway. For example, my career, I will pursue something in the university that will allow me to work from home without necessarily going to work.

A dream life is basically the desired of one’s heart inform of an imagination. A dream life does not affect the reality in any way.

A dream is something that helps you to mold your future and aim your life to an appropriate goal. Dreaming big will help us to work for it harder and finally achieve it. Without desire and aim in life, we cannot focus and work hard to fulfill our dream.

My Dream to become a Doctor:

The biggest dream of my life is to become a doctor. I have seen many doctors, who save other people’s lives and they feel happy in the satisfaction they get through this activity. I want to be a doctor, who will serve good for this society and help poor to get good medical care without expecting big money in return.

Doctors are respected in all places and among all types of society. In spite of being different in many things like wealth, religion, etc., everyone will be in need of the best doctor to treat them honestly. I dream of being one such doctor to whom anyone can come without any doubt and fear of being tricked.

I don’t want to be a doctor who just works for money. I want to help others who can’t afford big budget treatments and choose their fate due to their lack of money. When a person is cured of their illness, the smile that appears on their face will be the greatest reward I will ever get. My dream is to become a doctor, who is praised for the kindness and get rewards through others blessings.

How to become a Doctor?

To get the admissions in a medical seat is not that easy. But I will work hard and crack the competitive exam to get a merit seat in the college. I will work hard from the beginning to end to improve my knowledge and keep updated about every upcoming and ongoing development.

I would like to choose the specialization when I can actually decide which one will suit my desire. I have an aim to serve the people in their needs and once I grow big enough to decide the correct career to fulfill my dream, I will work harder to achieve that as well.

After achieving My Dream:

Once I complete my whole medical courses I would be looking to practice in a well-reputed hospital to perfect my job. With this perfection I will start my own clinic and serve people for the rest of my life along with this I will help other students also to get trained to become a good doctor. I will make sure that my dream will come true at the best time.

We all have some sort of ambition or dream. My dream is to become a world class chef. Dreams play a very important role in moulding our future. There is a saying that “if you can imagine it, you can achieve it; if you can dream it, you can become it”. This saying implies that if you can work hard and put in your best to achieving your dream, it is very possible to live your dream. Working hard to achieve ones dream is easier said than done but if you put in your best effort and never give up, dreams are achievable.

In the path of achieving my dream, it is important that I take one step at a time. Even if I have a very big dream of becoming a word class chef, it is best for me to take steady and small steps by setting both long term and short term goals, by doing this, I am always working towards achieving my dream. When I take one step at a time, it helps not to rush into decisions and take things easy.

I know becoming a world class chef is not very easy and can only happen if complete and proper training from a very reputable institute and there isn’t much I can do at the moment to speed up the realisation of my dream since I am still in school. However, I still do my best to set my dream rolling, I follow a lot of cooking websites and blogs, watch cooking shows, read culinary books and I practice my cooking to sharpen my skills every time. These are all little steps I am taking towards achieving my dream. Though my goal is to become a world class chef, I have small goals in place for each month and year to come so that I can reach my dream.

A major hindrance to achieving my set goals and my dream is the lack of inadequacy of motivation. A lot of people have given up their goals and dreams just because they got tired on the way. It is extremely important to remain motivated and only stop is when the dream has been achieved. Highlighted below are some useful tips that I have used to keep myself motivated on the journey to reaching my dream:

i. Anytime I see that I am running out of drive and energy and I am becoming too tired to stick to my set goals, I try to remind myself of what my dream is and the feeling of pride and joy I will experience when I achieve it and become a world class chef. It feels like pressing a reset button and starting with a refreshed mind again and working harder towards achieving my dream.

ii. Long term goals and short term goals are set towards the ultimate goal of achieving my dream and as I reach these short term goals, I try to reward myself for my achievement. The reward can vary from eating dinner at my favourite restaurant or buying myself a new phone I wanted or going out with my friends. Rewarding myself is a very good way to remain motivated towards the achievements of my goals and ultimately my dream.

iii. When I work too much and have no time to relax and play, my productivity drops and I become dull. Therefore, it is a good idea to have some time for myself away from work to focus on something fun that I love. I find time in my schedule every day to engage in some form of leisure activity or sport.

iv. Having people who believes in my dream and support my goals around me makes all the difference. Having positive people helps me find the strength and courage to push on and not give up on my dream. They motivate me to work hard and do the best to achieve my goals and my dream.

v. A mistake is nothing more than an experience and an opportunity to try again and do things much better. So, instead of getting heartbroken and disheartened to the point of wanting to give up on my goals and dream when I face a tough time or make mistakes, I learn from the mistakes and move on as the tough times and mistakes make me a lot stronger.

I will keep working hard towards achieving my dream and I believe that I will become a world class chef one day.

Who in this world does not have a dream? A dream to buy a car, a dream to be a scientist, a dream to do something for the society, or just a dream to live a life with contentment. Something or the other, but surely every person has a dream. It is this dream that drives you to work hard, achieve your milestones and ride towards success in your life. Success need not be becoming the wealthiest person on the earth. Achieving even your smallest dream can be a huge success for you. Since childhood, you come across various fields which often you think of as your ultimate targets. However, most of them are just fantasies and fade away with time. Still, there are some things which just stick on to your minds and these very things eventually go on to be your dreams.

My Dream – My Passion:

Like others, even I have a dream. My dream is to join the intelligence unit of the country and serve my country with pride. Usually, in order to serve the country, people think of joining the armed forces. However, I have a different point of view. I dream to join the intelligence unit and provide inputs to these armed forces so that they can protect the country in a good way and not many lives are lost fight battles with our neighbours.

Where did it all start?

Since my childhood, I have been fascinated by the role of intelligence and the methods of work they are used to. I had got a chance to be with a couple of people early in my life who were in the same field and it is from here that I got so much stuck up with this profession that I have dreamt day and night to be a part of this elite team. Moreover, I feel that I have it in me to research about things as well as people and am known in my circles to extract information from nowhere. I feel that this talent of mine can prove helpful for the country as well. Intelligence plays a crucial role in the security establishment of the country. The inputs gathered from intelligence units help the government and the forces to plan their steps both at diplomatic and at the level of securing the borders.

Another thing which excites me about this dream is that it is not a conventional field such as common occupations which are sought after by most of the youth of our country. Another very important thing to mention here that you need not formally join the intelligence to realise this dream. By keeping a check on your surroundings and providing proper information to the police in case you notice an unfavourable incident is also a form of your contribution to the security agencies of the country. If everyone remains active, a lot many incidents such as terrorist attacks can be averted.

Why having a dream is so important?

Dreams are very important for everyone. Without dreams, there will be no desire to pursue. There will be no objective to reach. We will all be nothing without dreams. Not having dreams resembles pursuing a traceless homicide. It resembles following an undetectable shadow. It is a loathsome goose pursue. We should comprehend what we need to do and pursue that desire.

A great many people have dreams. Successful ones or little ones. Indeed, even the best individuals had dreams and that is the thing that has made them what they are today. Envisioning is basic for a person. Without dreams, you will lose enthusiasm forever lastly prefer not to live. You will be exhausted and tired of the equivalent dull schedules of your everyday life and won’t discover an enthusiasm for the most energizing things. Just with dreams, will you discover a reason to carry on with your life? You will begin buckling down towards the fantasy and will never lose enthusiasm forever. You will never tire and dependably be spurred. This is the most ideal approach to end up effective. So, dream and dream big. It is the only way to achieve contentment in life.

Be that as it may, with dreams, comes extraordinary duty. It is not just sufficient to dream and disregard that fantasy. Numerous individuals dream, however just some wake up and work for it.

It is basic to buckle down for your fantasies. Without this diligent work, a fantasy will just remain a craving in the subliminal personality and will never be accomplished.

On the off chance that you don’t have a fantasy, you can never appreciate the extravagances of life or all that life brings to the table. You will never feel that delighted sentiment of accomplishment. You will never get pride in what you do and what you have accomplished. Every one of these things is vital for people and without these emotions, there is no inspiration.

In the event that you don’t have inspiration, you will be a disappointment throughout everyday life. You won’t have the capacity to accomplish those objectives and will have a hopeless existence. You will never appreciate the extravagances of life and you will never feel glad. You will be a disappointment and you will be nothing throughout everyday life. We should go that additional mile to achieve our objectives. Disappointments may come, however a state of mind to continue proceeding onward and attempting to enhance is completely accomplished by dreams. Dreams are the fuel that continues invigorating you to go further. Regardless of whether there are numerous snags throughout everyday life, you will, in general, continue moving further and attempting to be superior to anything your identity. Consistent and endless enhancement is extremely imperative in advancing throughout everyday life. It improves your identity and furthermore whatever you need to advance in. It causes you to gain from your missteps

Only having career objectives and succeeding professionally can disregard you after one point throughout everyday life. Work as constantly to accomplish these as you do to understand your ultimate dreams. Having a dream is not important. What is important is striving continuously to achieving it. The sense of satisfaction you acquire once you have attained your goals cannot be explained in words and has no alternative in life. So, strive hard and live your dreams. Who knows, what is there in store for you?

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Hobby. Yeah, okay.

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

We must dream and dream boldly and unapologetically.

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

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

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

Watch her TED Talk now:

About the author

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

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5 Reasons Why Dreaming Big is So Important

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We hear it all the time. It’s plastered on the back of every elementary school bathroom. And it’s what your mom tells you when you’re unsure of your future. Dream big. In theory, dreaming big sounds great—but it’s easier said than done. That being said, without big dreams, we’ll never reach our full potential. We have to dream big to achieve our goals in life. That’s dreaming big in a nutshell, but we’re going to delve deeper with these five reasons why it’s so important.

• Positivity Builds Momentum

Many inspirational speakers have rephrased the Buddha’s statement, “The mind is everything. What you think you become.” When we dream big, we activate our brains to begin to notice the opportunities and possibilities we hadn’t seen before. As we continue seeing this support of our big dreams, the positivity we express brings even more connections and prospects into our reality. Our continued belief in our dreams creates momentum that builds exponentially.

• Your Focus Shifts

As mentioned above, when you focus on the plans and tasks that will lead you to reach your dreams, you begin to notice new ways of doing things. When your focus is on finding solutions, that’s what you find. On the other hand, dreamers who keep their minds engaged with all the things that could go wrong as they work towards their goals will experience difficulties and challenges. Eventually, they’ll give up. What we focus on grows. When you are dedicated to making your dream a reality, you focus on the victories and learning experiences, which brings you more of the same blessings.

• Resilience After Failure

Failure is inevitable, no matter how much we plan or how hard we try. It’s not something we look forward to, but when we fail as we’re dreaming big and aiming high… that’s failing forward. It’ll hurt for a second, but you’ll get back up feeling 10X stronger, more resilient, and with more knowledge than you had before. We begin to realize the only real failure is in not trying at all.

• Time Management Becomes Important

You may not think of superior time management skills when you think “dreamer,” but those who are serious about making their best life their reality makes sure to use their time wisely. They understand that time is our biggest asset, and if they want to make things happen, they need to use that asset to their advantage.                                                                                                                                                            

• Confidence Blossoms

Before you embarked on this journey, you may have thought it was impossible. Words like “can’t” and “impossible” were regulars in your vocabulary, but when you start shooting for the stars and seeing the results, your confidence will improve in all aspects of your life!

How to Dream Bigger

Bigger dreams lead to bigger results. here's how to get started..

Posted June 16, 2021 | Reviewed by Chloe Williams

• Dreaming bigger starts with the belief one can achieve great things. Thinking back on one's past successes may help boost confidence.
• Tips for dreaming bigger also include facing fears of failure and success, and visualizing the possible outcomes of following one's dreams.
• When thinking about dreams, it can help to reflect on things that research shows gives people meaning, such as personal growth and autonomy.

Dreaming big doesn't have to mean we suddenly want to be a millionaire or become famous (although it could mean that for some of us). That's because "bigger" is a relative term. If we currently have no dreams, dreaming bigger might just mean we have a small goal that we want to reach. But even that is not always easy.

If we knew how to dream bigger, we'd already do it, we might think. So how do you start dreaming bigger?

1. Cultivate Confidence

To achieve big things, first, you have to believe that you can. If we’re not sure we deserve to achieve big things, why would we try, right? That's why the first thing we need to dream big is to get a confidence boost .

To get this boost, try to remember a time when you succeeded in doing something you set your mind to. Or, if you have a hard time, look for role models that dared to dream big and achieve more than was expected of them. Use your experiences and others' as inspiration and self-motivation .

2. Face Fear of Failure

If you want to do something big, the fear can be intense. We might think: What if we fail? What then? If this sounds like you, it may be helpful to shift your mindset or perspective. Developing a growth mindset —or the belief that growth and learning are more important than success or other people's opinions—can help you shift your focus to the journey instead of the end goal. That way we can better enjoy the pursuit, even if it ultimately does result in failure.

3. Face Fear of Success

We often think we don’t pursue big dreams because we’re afraid of failure. But what if we’re really afraid of success? Success can mean different things to different people —some of these things are scary. For example, success might mean feeling like the odd one out in your family or friend group. It might mean having more responsibility than you really want. Or, it could lead to jealousy from others. There are lots of reasons why you may have a fear of success. But taking a closer outlook at these fears and thinking about how you might deal with them can help you move through them.

4. Use Your Imagination

Start by visualizing a variety of different possible exciting outcomes that might come from following your dreams. Maybe you imagine yourself owning your own business, having a big family, or traveling all over the world.

As you visualize, try to be mindful , paying attention to how your body feels during each scenario. Try to tune into how each experience feels in your body, and take note of any thoughts or emotions that come up. Ask yourself:

• Does living this life feel good?
• Does living this life feel authentic?
• Does living this life feel like a big dream?

Use this visualization exercise to better understand which big dreams are a good fit for you.

5. Find Meaning

Many of us get stuck on the path towards small dreams (or the wrong dreams). Often, it’s because we have not yet deeply explored what really matters to us. To make sure our big dreams are meaningful, reflect on these different things that research shows give us meaning (Ryff, 1989):

• Positive relations with others. Warm, trusting relationships with others.
• Self-acceptance. Holding positive attitudes about the self.
• Autonomy. Feeling free to choose and direct one's own actions.
• Environmental mastery. Feeling that one can change one's circumstances.
• Personal growth. The ability to develop and grow as a person.
• Life purpose. Having a sense of meaningful direction in life.

When dreaming big, try to keep these things in mind to ensure your dreams will be meaningful to you and inspire you to act on them.

6. Enjoy the Process

Sometimes we end up spending so much time focusing on our big dreams that we forget to enjoy the process. Indeed, big dreams can help us imagine a life or a future that is unlike any that we've ever known. But big dreams take time, and if we don’t enjoy the process, it’s going to be tough to get there.

So, try to focus on the enjoyable parts of creating your dream. You're taking control of your life, you're building a new reality, and even small steps you take are worth celebrating. If our dreams are truly meaningful to us, striving towards them can increase well-being, regardless of whether we achieve the big goal at the end or not.

Adapted from an article published by The Berkeley Well-Being Institute .

Ryff, C. D. (1989). Happiness is everything, or is it? Explorations on the meaning of psychological well-being. Journal of personality and social psychology, 57(6), 1069.

Tchiki Davis, Ph.D. , is a consultant, writer, and expert on well-being technology.

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Dream Big To Achieve Big

Dream big to achieve big: not a simple sentence. It has the power to change destinies provided we recognize its power and have the courage to implement it. Every human being is a dreamer but those who follow their dreams religiously achieve them.

Confidence, an urge to never give up and an undying belief in your abilities are the main elements to turn your dreams into realities.

Man alone has the power to transform his thoughts into physical reality. Man, alone, can dream and make his dreams come true ~ Napoleon Hill ( Tweet this )

Out of any random hundred, only one-percent realize their dreams and reach the heights needed to accomplish great things. We must not only dream big, but act on those dreams and remember that nightly dreaming needs only effortless sleep, while winning needs sleepless efforts.

Make dreams the purpose of your life, then strive hard to achieve them. Do something different like Steve Jobs did, perhaps, so that one day you’ll be proud of yourself because you chose to dream big and then to make those dreams a reality. All high-achievers have a strategy, and steps that helped them hit their goals. Here are some tips to get you started.

Visualize your Dream

Visualization is a mental power which has the miraculous strength to give you a clear path towards your goal. Set a target. Suppose you want your company to grow from 1-million to 6-million in three years. Visualize that every year you have already achieved 2-million. And in the third year you have achieved more than 6-million. Visualize this big dream each day before going to bed. This will empower you to achieve your target each day.

A dream you dream alone is only a dream. A dream you dream together is reality ~ John Lennon ( Tweet this )

Dream Big – Plan your Line of Action and Review It

Visualization is nothing without proper planning. Follow your dreams step-by-step to bring clarity and eliminate confusions. Occasionally review your plan and count your achievements to ascertain that you are moving in the right direction.

Believe in Yourself

Proper planning boosts confidence because it shows a clear path towards success. Have faith in yourself and take an action, don’t procrastinate. Keep reminding yourself “I can, I am, and I will” and start moving on the success road. However hard you may try, obstacles are bound to come up. But if your confidence level is high you will surpass them.

Never Give Up

Giving up is the easiest way to surrender to circumstances. But winners never give up, they are born to take the challenges and overcome them. Keep repeating your goal and moving ahead. If any obstacle gets in your way, review it and start fresh—intelligently. Don’t’ be discouraged. It is often the last key in the bunch that opens the lock. All the pain and worry will disappear once success is achieved.

Humility is like saying thank you to all those who helped you accomplish your dream. Success can’t be achieved all alone. Support is required from many people while moving up the ladder. Humility is the key to appreciate their support and efforts in making you successful.

Conclusion: Dream Big

Anyone on this earth can be an achiever if he/she is a strong believer with the courage to dream big. A dream doesn’t drive you; it draws you.

Cherish your vision and your dreams as they are the children of soul, the blue prints of your ultimate achievements ~ Napoleon Hill ( Tweet this )

Dream big as dreams are your soul’s innermost desires and visions that drive you.

Remember, if your dream is not coming true perhaps it’s because you need a bigger dream!

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About the Author

Vandana sehgal.

Vandana is a Personality Enhancement Trainer associated with various Corporate and Management Colleges.

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Dreams and Dreaming

Dreams and dreaming have been discussed in diverse areas of philosophy ranging from epistemology to ethics, ontology, and more recently philosophy of mind and cognitive science. This entry provides an overview of major themes in the philosophy of sleep and dreaming, with a focus on Western analytic philosophy, and discusses relevant scientific findings.

1.1 Cartesian dream skepticism

1.2 earlier discussions of dream skepticism and why descartes’ version is special, 1.3 dreaming and other skeptical scenarios, 1.4 descartes’ solution to the dream problem and real-world dreams, 2.1 are dreams experiences, 2.2 dreams as instantaneous memory insertions, 2.3 empirical evidence on the question of dream experience, 2.4 dreams and hallucinations, 2.5 dreams and illusions, 2.6 dreams as imaginative experiences, 2.7 dreaming and waking mind wandering, 2.8 the problem of dream belief, 3.1 dreaming as a model system and test case for consciousness research, 3.2 dreams, psychosis, and delusions, 3.3 beyond dreams: dreamless sleep experience and the concepts of sleep, waking, and consciousness, 4. dreaming and the self, 5. immorality and moral responsibility in dreams, 6.1 the meaning of dreams, 6.2 the functions of dreaming, 7. conclusions, other internet resources, related entries, 1. dreams and epistemology.

Dream skepticism has traditionally been the most famous and widely discussed philosophical problem raised by dreaming (see Williams 1978; Stroud 1984). In the Meditations , Descartes uses dreams to motivate skepticism about sensory-based beliefs about the external world and his own bodily existence. He notes that sensory experience can also lead us astray in commonplace sensory illusions such as seeing things as too big or small. But he does not think such cases justify general doubts about the reliability of sensory perception: by taking a closer look at an object seen under suboptimal conditions, we can easily avoid deception. By contrast, dreams suggest that even in a seemingly best-case scenario of sensory perception (Stroud 1984), deception is possible. Even the realistic experience of sitting dressed by the fire and looking at a piece of paper in one’s hands (Descartes 1641: I.5) is something that can, and according to Descartes often does, occur in a dream.

There are different ways of construing the dream argument. A strong reading is that Descartes is trapped in a lifelong dream and none of his experiences have ever been caused by external objects (the Always Dreaming Doubt ; see Newman 2019). A weaker reading is that he is just sometimes dreaming but cannot rule out at any given moment that he is dreaming right now (the Now Dreaming Doubt ; see Newman 2019). This is still epistemologically worrisome: even though some of his sensory-based beliefs might be true, he cannot determine which these are unless he can rule out that he is dreaming. Doubt is thus cast on all of his beliefs, making sensory-based knowledge slip out of reach.

Cartesian-style skeptical arguments have the following form (quoted from Klein 2015):

• If I know that p , then there are no genuine grounds for doubting that p .
• U is a genuine ground for doubting that p .
• Therefore, I do not know that p .

If we apply this to the case of dreaming, we get:

• If I know that I am sitting dressed by the fire, then there are no genuine grounds for doubting that I am really sitting dressed by the fire.
• If I were now dreaming, this would be a genuine ground for doubting that I am sitting dressed by the fire: in dreams, I have often had the realistic experience of sitting dressed by the fire when I was actually lying undressed in bed!
• Therefore, I do not know that I am now sitting dressed by the fire.

Importantly, both strong and weak versions of the dream argument cast doubt only on sensory-based beliefs, but leave other beliefs unscathed. According to Descartes, that 2+3=5 or that a square has no more than 4 sides is knowable even if he is now dreaming:

although, in truth, I should be dreaming, the rule still holds that all which is clearly presented to my intellect is indisputably true. (Descartes 1641: V.15)

By Descartes’ lights, dreams do not undermine our ability to engage in the project of pure, rational enquiry (Frankfurt 1970; but see Broughton 2002).

Dream arguments have been a staple of philosophical skepticism since antiquity and were so well known that in his objections to the Meditations , Hobbes (1641) criticized Descartes for not having come up with a more original argument. Yet, Descartes’ version of the problem, more than any other, has left its mark on the philosophical discussion.

Earlier versions tended to touch upon dreams just briefly and discuss them alongside other examples of sensory deception. For example, in the Theaetetus (157e), Plato has Socrates discuss a defect in perception that is common to

dreams and diseases, including insanity, and everything else that is said to cause illusions of sight and hearing and the other senses.

This leads to the conclusion that knowledge cannot be defined through perception.

Dreams also appear in the canon of standard skeptical arguments used by the Pyrrhonists. Again, dreams and sleep are just one of several conditions (including illness, joy, and sorrow) that cast doubt on the trusthworthiness of sensory perception (Diogenes Laertius, Lives of Eminent Philosophers; Sextus Empiricus, Outlines of Pyrrhonism) .

Augustine ( Against the Academics ; Confessions) thought the dream problem could be contained, arguing that in retrospect, we can distinguish both dreams and illusions from actual perception (Matthew 2005: chapter 8). And Montaigne ( The Apology for Raymond Sebond ) noted that wakefulness itself teems with reveries and illusions, which he thought were even more epistemologically worrisome than nocturnal dreams.

Descartes devoted much more space to the discussion of dreaming and cast it as a unique epistemological threat distinct from both waking illusions and evil genius or brain-in-a-vat-style arguments. His claim that he has often been deceived by his dreams implies he also saw dreaming as a real-world (rather than merely hypothetical) threat.

This is further highlighted by the intimate, first-person style of the Meditations . Their narrator is supposed to exemplify everyone’s epistemic situation, illustrating the typical defects of the human mind. Readers are further drawn in by Descartes’ strategy of moving from commonsense examples towards more sophisticated philosophical claims (Frankfurt 1970). For example, Descartes builds up towards dream skepticism by first considering familiar cases of sensory illusions and then deceptively realistic dreams.

Finally, much attention has been devoted to several dreams Descartes reportedly had as a young man. Some believe these dreams embodied theoretical doubts he developed in the Discourse and Meditations (Baillet 1691; Leibniz 1880: IV; Cole 1992; Keefer 1996). Hacking (2001:252) suggests that for Descartes, dream skepticism was not just a philosophical conundrum but a source of genuine doubt. There is also some discussion about the dream reports’ authenticity (Freud 1940; Cole 1992; Clarke 2006; Browne 1977).

In the Meditations , after discussing the dream argument, Descartes raises the possibility of an omnipotent evil genius determined to deceive us even in our most basic beliefs. Contrary to dream deception, Descartes emphasizes that the evil genius hypothesis is a mere fiction. Still, it radicalizes the dream doubt in two respects. One, where the dream argument left the knowability of certain general truths intact, these are cast in doubt by the evil genius hypothesis . Two, where the dream argument, at least on the weaker reading, involves just temporary deception, the evil genius has us permanently deceived.

One modernized version, the brain-in-a-vat thought experiment, says that if evil scientists placed your brain in a vat and stimulated it just right, your conscious experience would be exactly the same as if you were still an ordinary, embodied human being (Putnam 1981). In the Matrix -trilogy (Chalmers 2005), Matrixers live unbeknownst to themselves in a computer simulation. Unlike the brain-in-a-vat , they have bodies that are kept alive in pods, and flaws in the simulation allow some of them to bend its rules to their advantage.

Unlike dream deception, which is often cast as a regularly recurring actuality (cf. Windt 2011), brain-in-a-vat-style arguments are often thought to be merely logically or nomologically possible. However, there might be good reasons for thinking that we actually live in a computer simulation (Bostrom 2003), and if we lend some credence to radical skeptical scenarios, this may have consequences for how we act (Schwitzgebel 2017).

Even purely hypothetical skeptical scenarios may enhance their psychological force by capitalizing on the analogy with dreams. Clark (2005) argues that the Matrix contains elements of “industrial-strength deception” in which both sensory experience and intellectual functioning are exactly the same as in standard wake-states, whereas other aspects are more similar to the compromised reasoning and bizarre shifts that are the hallmark of dreams.

At the end of the Sixth Meditation , Descartes suggests a solution to the dream problem that is tied to a reassessment of what it is like to dream. Contrary to his remarks in the First Meditation , he notes that dreams are only rarely connected to waking memories and are often discontinuous, as when dream characters suddenly appear or disappear. He then introduces the coherence test:

But when I perceive objects with regard to which I can distinctly determine both the place whence they come, and that in which they are, and the time at which they appear to me, and when, without interruption, I can connect the perception I have of them with the whole of the other parts of my life, I am perfectly sure that what I thus perceive occurs while I am awake and not during sleep. (Meditation VI. 24)

For all practical purposes, he has now found a mark by which dreaming and waking can be distinguished (cf. Meditation I.7), and even if the coherence test is not fail-safe, the threat of dream deception has been averted.

Descartes’ remarks about the discontinuous and ad hoc nature of many dreams are backed up by empirical work on dream bizarreness (see Hobson 1988; Revonsuo & Salmivalli 1995). Still, many of his critics were not convinced this helped his case against the skeptic. Even if Descartes’ revised phenomenological description characterizes most dreams, one might occasionally merely dream of successfully performing the test (Hobbes 1641), and in some dreams, one might seem to have a clear and distinct idea but this impression is false (Bourdin 1641). Both the coherence test and the criterion of clarity and distinctness would then be unreliable.

How considerations of empirical plausibility impact the dream argument continues to be a matter of debate. Grundmann (2002) appeals to scientific dream research to introduce an introspective criterion: when we introspectively notice that we are able to engage in critical reflection, we have good reason to think that we are awake and not dreaming. However, this assumes critical reasoning to be uniformly absent in dreams. If attempts at critical reasoning do occur in dreams and if they generally tend to be corrupted, the introspective criterion might again be problematic (Windt 2011, 2015a). There are also cases in which even after awakening, people mistake what was in fact a dream for reality (Wamsley et al. 2014). At least in certain situations and for some people, dream deception might be a genuine cause of concern (Windt 2015a).

2. The ontology of dreams

In what follows, the term “conscious experience” is used as an umbrella term for the occurrence of sensations, thoughts, impressions, emotions etc. in dreams (cf. Dennett 1976). These are all phenomenal states: there is something it is like to be in these states for the subject of experience (cf. Nagel 1974). To ask about dream experience is to ask whether it is like something to dream while dreaming, and whether what it is like is similar to (or relevantly different from) corresponding waking experiences.

Cartesian dream skepticism depends on a seemingly innocent background assumption: that dreams are conscious experiences. If this is false, then dreams are not deceptive experiences during sleep and we cannot be deceived, while dreaming, about anything at all. Whether dreams are experiences is a major question for the ontology of dreams and closely bound up with dream skepticism.

The most famous argument denying that dreams are experiences was formulated by Norman Malcolm (1956, 1959). Today, his position is commonly rejected as implausible. Still, it set the tone for the analysis of dreaming as a target phenomenon for philosophy of mind.

For Malcolm, the denial of dream experience followed from the conceptual analysis of sleep: “if a person is in any state of consciousness it logically follows that he is not sound asleep” (Malcolm 1956: 21). Following some remarks of Wittgenstein’s (1953: 184; see Chihara 1965 for discussion), Malcolm claimed

the concept of dreaming is derived, not from dreaming, but from descriptions of dreams, i.e., from the familiar phenomenon that we call “telling a dream”. (Malcolm 1959:55)

Malcolm argued that retrospective dream reports are the sole criterion for determining whether a dream occurred and there is no independent way of verifying dream reports. While first-person, past-tense psychological statements (such as “I felt afraid”) can at least in principle be verified by independent observations (but see Canfield 1961; Siegler 1967; Schröder 1997), he argued dream reports (such as “in my dream, I felt afraid”) are governed by different grammars and merely superficially resemble waking reports. In particular, he denied dream reports imply the occurrence of experiences (such as thoughts, feelings, or judgements) in sleep:

If a man had certain thoughts and feelings in a dream it no more follows that he had those thoughts and feelings while asleep, than it follows from his having climbed a mountain in a dream that he climbed a mountain while asleep. (Malcolm 1959/1962: 51–52)

What exactly Malcolm means by “conscious experience” is unclear. Sometimes he seems to be saying that conscious experience is conceptually tied to wakefulness (Malcolm 1956); other times he claims that terms such as mental activity or conscious experience are vague and it is senseless to apply them to sleep and dreams (Malcolm 1959: 52).

Malcolm’s analysis of dreaming has been criticized as assuming an overly strict form of verificationism and a naïve view of language and conceptual change. A particularly counterintuitive consequence of his view is that there can be no observational evidence for the occurrence of dreams in sleep aside from dream reports. This includes behavioral evidence such as sleepwalking or sleeptalking, which he thought showed the person was partially awake; as he also thought dreams occur in sound sleep, such sleep behaviors were largely irrelevant to the investigation of dreaming proper. He also claimed adopting a physiological criterion of dreaming (such as EEG measures of brain activity during sleep) would change the concept of dreaming, which he argued was tied exclusively to dream reporting. This claim was particularly radical as it explicitly targeted the discovery of REM sleep and its association with dreaming (Dement & Kleitman 1957), which is commonly regarded as the beginning of the science of sleep and dreaming. Malcolm’s position was that the very project of a science of dreaming was misguided.

Contra Malcolm, most assume that justification does not depend on strict criteria with the help of which the truth of a statement can be determined with absolute certainty, but “on appeals to the simplicity, plausibility, and predictive adequacy of an explanatory system as a whole” (Chihara & Fodor 1965: 197). In this view, behavioral and/or physiological evidence can be used to verify dream reports (Ayer 1960) and the alleged principled difference between dream reports and other first-person, past-tense psychological sentences (Siegler 1967; Schröder 1997) disappears.

Putnam noted that Malcolm’s analysis of the concept of dreaming relies on the dubious idea that philosophers have access to deep conceptual truths that are hidden to laypeople:

the lexicographer would undoubtedly perceive the logical (or semantical) connection between being a pediatrician and being a doctor, but he would miss the allegedly “logical” character of the connection between dreams and waking impressions. […] this “depth grammar” kind of analyticity (or “logical dependence”) does not exist. (Putnam 1962 [1986]: 306)

Nagel argued that even if one accepts Malcolm’s analysis of the concept of dreaming,

it is a mistake to invest the demonstration that it is impossible to have experiences while asleep with more import than it has. It is an observation about our use of the word “experience”, and no more. It does not imply that nothing goes on in our minds while we dream. (Nagel 1959: 114)

Whether dream thoughts, feelings or beliefs should count as real instances of their kind now becomes an open question, and in any case there is no conceptual contradiction involved in saying one has experiences while asleep and dreaming.

To ask about dream experience is also to ask whether there is something it is like to dream during sleep as opposed to there just being something it is like to remember dreaming after awakening. Dennett’s (1976, 1979) cassette theory says dreams are the product of instantaneous memory insertion at the moment of the awakening, as if a cassette with pre-scripted dreams had been inserted into memory, ready for replay. Dennett claims the cassette theory and the view that dreams are experiences can deal equally well with empirical evidence for instance on the relationship between dreaming and REM sleep. The cassette theory is preferable because it is more parsimonious, positing only an unconscious dream composition process rather than an additional conscious presentation process in sleep. For Dennett, the important point is that it is impossible to distinguish between the two rival theories based on dream recall; the question of dream experience should be settled by independent empirical evidence.

While Dennett shares Malcolm’s skepticism about dream experience, this latter claim is diametrically opposed to Malcolm’s rejection of a science of dreaming. For Dennett, the unreliability of dream recall also is not unique, but exemplifies a broader problem with memory reports: we generally cannot use retrospective recall to distinguish conscious experience from memory insertion (Dennett 1991; see also Emmett 1978).

An earlier and much discussed (Binz 1878; Goblot 1896; Freud 1899; Hall 1981; Kramer 2007:22–24) version of Dennett’s cassette theory goes back to Maury’s (1861) description of a long and complex dream about the French revolution that culminated in his execution at the guillotine, at which point Maury suddenly awoke to find that the headboard had fallen on his neck. Because the dream seemed to systematically build up to this dramatic conclusion, which in turn coincided with a sudden external event, he suggested that such cases were best explained as instantaneous memory insertions experienced at the moment of awakening. Similarly, Gregory (1916) described dreams are psychical explosions occurring at the moment of awakening.

The trustworthiness of dream reports continues to be contentious. Rosen (2013) argues that dream reports are often fabricated and fail to accurately describe experiences occurring during sleep. By contrast, Windt (2013, 2015a) argues that dream reports can at least under certain conditions (such as in laboratory studies, when dreams are reported immediately after awakening by trained participants) be regarded as trustworthy sources of evidence with respect to previous experience during sleep.

Unlike Malcolm, many believe that whether dreams are experiences is an empirical question; and unlike Dennett, the predominant view is that the empirical evidence does indeed support this claim (Flanagan 2000; Metzinger 2003; Revonsuo 2006; Rosen 2013; Windt 2013, 2015a).

A first reason for thinking that dreams are experiences during sleep is the relationship between dreaming and REM (rapid eye movement) sleep. Researchers in the 1950s discovered that sleep is not a uniform state of rest and passivity, but there is a sleep architecture involving different stages of sleep that is relatively stable both within and across individuals (Aserinsky & Kleitman 1953, 1955; Dement & Kleitman 1957). Following sleep onset, periods of non-REM (or NREM) sleep including slow wave sleep (so called because of the presence of characteristic slow-wave, high-voltage EEG activity) are followed by periods of high-frequency, low-voltage activity during REM sleep. EEG measures from REM sleep strongly resemble waking EEG. REM sleep is additionally characterized by rapid eye movements and a near-complete loss of muscle tone (Dement 1999: 27–50; Jouvet 1999).

The alignment between conscious experience on the one hand and wake-like brain activity and muscular paralysis on the other hand would seem to support the experiential status of dreams as well as explain the outward passivity that typically accompanies them. Reports of dreaming are in fact much more frequent following REM (81.9%) than NREM sleep awakenings (43%; Nielsen 2000). REM reports tend to be more elaborate, vivid, and emotionally intense, whereas NREM reports tend to be more thought-like, confused, non-progressive, and repetitive (Hobson et al. 2000). These differences led to the idea that REM sleep is an objective marker of dreaming (Dement & Kleitman 1957; Hobson 1988: 154).

Attempts to identify dreaming with mental activity during REM sleep have not, however, been successful, and many now hold that dreams can occur in all stages of sleep (e.g., Antrobus 1990; Foulkes 1993b; Solms 1997, 2000; Domhoff 2003; Nemeth & Fazekas 2018). In recent years there has been renewed interest in NREM sleep for the study of dreaming (Noreika et al. 2009; Siclari et al. 2013, 2017). This suggests the inference from the physiology of REM sleep to the phenomenology of dreaming is not straightforward.

A second line of evidence comes from lucid dreams, or dreams in which one knows one is dreaming and often has some level of dream control (Voss et al. 2013; Voss & Hobson 2015; Baird et al. 2019). The term lucid dreaming was coined by van Eeden (1913), but Aristotle ( On Dreams ) already noted that one can sometimes be aware while dreaming that one is dreaming.

Scientific evidence that lucid dreaming is real and a genuine sleep phenomenon comes from laboratory studies (Hearne 1978; LaBerge et al. 1981) showing lucid dreamers can use specific, pre-arranged patterns of eye movements (e.g., right-left-right-left) to signal in real-time that they are now lucid and engaging in dream experiments. These signals are clearly identifiable on the EOG and suggest a correspondence between dream-eye movements and real-eye movements (as predicted by the so-called scanning hypothesis ; see Dement & Kleitman 1957; Leclair-Visonneau et al. 2010). Retrospective reports confirm that the dreamer really was lucid and signalled lucidity (Dresler et al. 2012; Stumbrys et al. 2014).

Signal-verified lucid dreams have been used to study muscular activity accompanying body movements in dreams (Erlacher et al. 2003; Dresler et al. 2011), for advanced EEG analysis of brain activity during lucid dreaming (Voss et al. 2009), and imaging studies (Dresler et al. 2011, 2012). Eye signals can also be used to measure the duration of different activities performed in lucid dreams; contrary to the cassette theory, lucid dreams have temporal extension and certain dream actions even seem to take slightly longer than in waking (Erlacher et al. 2014). There have also been attempts to induce lucidity through non-invasive electrical stimulation during sleep (Stumbrys et al. 2013; Voss et al. 2014). The combination of signal-verified lucid dreaming with volitional control over dream content, retrospective report, and objective sleep measures has been proposed to provide controlled conditions for the study of conscious experience in sleep and a new methodology for investigating the relationship between conscious experience and neurophysiological processes (Baird et al.2019).

A third line of evidence (Revonsuo 2006: 77) comes from dream-enactment behavior (Nielsen et al. 2009), most prominently in patients with REM-sleep behavior disorder (RBD; Schenck & Mahowald 1996; Schenck 2005; Leclair-Visonneau et al. 2010). Due to a loss of the muscular atonia that accompanies REM sleep in healthy subjects, these patients show complex, seemingly goal-directed outward behaviors such as running or fighting off an attacker during REM sleep. Retrospective dream reports often match these behaviors, suggesting that patients literally act out their dreams during sleep.

While persuasive, these lines of evidence might not satisfy skeptics about dream experience. They might worry that results from lucid dreaming and dream enactment do not generalize to ordinary, non-lucid dreams; they might also construe alternative explanations that do not require conscious experience in sleep. There are also methodological concerns, for instance about how closely sleep-behaviors actually match dream experience. A key issue is that to support the experiential status of dreams, evidence from sleep polysomnography, signal verified lucid dreams, or sleep behavior requires convergence with retrospective dream reports. This means trusting dream reports is built into any attempt to empirically resolve the question of dream experience – which then invites the familiar skeptical concerns. Again, an anti-skeptical strategy may be to appeal to explanatory considerations. In this view, the convergence of dream reports and objective polysomnographic or behavioral observations is best explained by the assumption that dreams are experiences in sleep, and this assumption is strengthened by further incoming findings. This strategy places dream reports at the center of scientific dream research while avoiding the contentious claim that their trustworthiness, and with it the experiential status of dreams, can be demonstrated conclusively by independent empirical means (Windt 2013, 2015a).

Even where philosophers agree dreams are experiences, they often disagree on how exactly to characterize dreaming relative to wake-state psychological terms. Often, questions about the ontology of dreaming intersect with epistemological issues. Increasingly, they also incorporate empirical findings.

The standard view is that dreams have the same phenomenal character as waking perception in that they seemingly put us in contact with mind-independent objects, yet no such object is actually being perceived. This means dreams count as hallucinations in the philosophical sense (Crane & French 2017; Macpherson 2013). Even if, in a particularly realistic dream, my visual experience was exactly as it would be if I were awake (I could see my bedroom, my hands on the bed sheets, etc.), as long as my eyes were closed during the episode, I would not, literally, be seeing anything.

There is some controversy in the psychological literature about whether dreams should be regarded as hallucinations. Some believe the term hallucination should be reserved for clinical contexts and wake-state pathologies (Aleman & Larøi 2008: 17; but see ffytche 2007; ffytche et al. 2010).

The view that dreams involve hallucinations is implicit in Descartes’ assumption that even when dreaming,

it is certain that I seem to see light, hear a noise, and feel heat; this cannot be false, and this is what in me is properly called perceiving ( sentire ). (Descartes 1641: II.9)

It also lies at the heart of Aristotle’s ( On Dreams ) assumption that dreams result from the movements of the sensory organs that continue even after the original stimulus has ceased. He believed that in the silence of sleep, these residual movements result in vivid sensory imagery that is subjectively indistinguishable from genuine perception (see also Dreisbach 2000; Barbera 2008).

The assumption of phenomenological equivalence between dream and waking experience can also be found in Berkeley’s (1710: I.18) idealist claim that the existence of external bodies is not necessary for the production of vivid, wake-like perceptual experience. Similarly, Russell defended sense-data theory by noting that in dreams,

I have all the experiences that I seem to have; it is only things outside my mind that are not as I believe them to be while I am dreaming. (Russell 1948: 149–150)

Elsewhere, he argued dreams and waking life

must be treated with equal respect; it is only by some reality not merely sensible that dreams can be condemned. (Russell 1914: 69)

Hume was less clear on this matter, proposing that dreams occupy an intermediate position between vivid and largely non-voluntary sensory impressions and ideas, or “the faint images of previous impressions in thinking and reasoning” (Hume 1739: 1.1.1.1). On the one hand, as mere creatures of the mind, Hume wanted to categorize dreams as ideas. On the other hand, he acknowledged that in sleep, “our ideas can approach the vivacity of sensory impressions” (Hume 1739: 1.1.1.1). Dreams do not fit comfortably into Hume’s attempt to draw a dichotomous distinction between impressions, including perception, and ideas, including sensory imagination (Ryle 1949; Waxman 1994; Broughton 2006).

Phenomenologists often focus not so much on the quality of dream imagery as on the overall character of experience, noting that dreams are experienced as reality; as in waking perception, we simply feel present in a world. This also sets dreams apart from waking fantasy and daydreams (Husserl 1904/1905; Uslar 1964; Conrad 1968; Globus 1987: 89.

At its strongest, the hallucination view claims that dreaming and waking experience are identical in both the quality of sensory imagery and their overall, self-in-a-world structure (Revonsuo 2006: 84). This claim is central to the virtual reality metaphor , according to which consciousness itself is dreamlike and waking perception a kind of online hallucination modulated by the senses (Llinás & Ribary 1994; Llinás & Paré 1991; Revonsuo 2006; Metzinger 2003, 2009).

This seems to be empirically supported. Neuroimaging studies (Dang-Vu et al. 2007; Nir & Tononi 2010; Desseilles et al. 2011) show that the predominance of visual and motor imagery as well as strong emotions in dreams is paralleled by high activation of the corresponding brain areas in REM sleep, which may exceed waking; at the same time, the cognitive deficits often thought to characterize dreams such as the loss of self-awareness, the absence of critical thinking, delusional reasoning, and mnemonic deficits fit in well with the comparative deactivation of frontal areas (Hobson et al. 2000). Hobson (1988, Hobson et al. 2000) has argued that the vivid, hallucinatory character of dreaming results from the fact that in REM sleep, the visual and motor areas are activated in the same way as in waking perception, the sole difference being dreams’ dependence on internal signal generation. Horikawa and colleagues (2013) used neuroimaging data from sleep onset to predict the types of objects described in mentation reports, which they took to support the perceptual equivalence between dreaming and waking.

Generally, versions of the hallucination view that suggest dreams replicate all aspects of waking perception are too vague to be informative. Especially for subtle perceptual activities (such as visual search), we might not know enough about dream phenomenology to make any strong claims (Nielsen 2010). Specifying points of similarity leads to a more informative and precise, but likely also more nuanced view. Dreams are heterogeneous, and some might be more perception-like while others resemble imagination (Windt 2015a). There might also be differences between or even within specific types of imagery. For example, visual imagery might be quite different from touch sensations, which tend to be rare in dreams (Hobson 1988). Visual dream imagery might overall resemble waking perception but lack color saturation, background detail and focus (Rechtschaffen & Buchignani, 1992). Classifying dreams as either hallucinatory or imaginative is further complicated by the fact that there is strong overlap in cortical activity associated with both visual imagery and perception (Zeidman & Maguire, 2016). This means even a strong overlap in cortical activity between, say, visual dream imagery and visual perception does not necessarily set dreaming apart from waking imagination.

This is also true for evidence on eye movements in dreams. LaBerge and colleagues (2018) recently showed that eye tracking of objects is smooth in lucid dreaming and perceiving, but not in imagining. Drawing from this evidence, Rosen (forthcoming) suggests many dreams mimic the phenomenology of interacting with a stable world, including eye movements and visual search. Others argue we should not analogize dream imagery to mind-independent, scannable objects and that eye movements might instead be implicated in the generation of dream imagery (Windt 2018).

Another way to make sense of the claim that dreaming has the same phenomenal character as waking perception is to say some kinds of dream imagery are illusory: they involve misperception of an external object as having different properties than it actually has (cf. Smith 2002; Crane & French 2017). The illusion view disagrees with the hallucination view on whether dreams have a contemporaneous external stimulus source.

The illusion view has fallen out of favor but has a long history. The Ancients believed dreams have bodily sources. This idea underlies the practice of using dreams to diagnose illness, as practiced in the shrines at Epidaurus (Galen On Diagnosis in Dreams ; van de Castle 1994). Aristotle ( On Dreams ) thought some dreams are caused by indigestion, and Hobbes adopted this view, claiming different kinds of dreams could be traced to different bodily sensations. For instance, “lying cold breedeth Dreams of Feare, and raiseth the thought and Image of some fearfull object” (Hobbes 1651: 91).

Appeals to the bodily sources of dreaming became especially popular in the 19 th and early 20 th centuries. Many believed specific dream themes such as flying were linked to sleeping position (Macnish 1838; Scherner 1861; Vold 1910/1912; Ellis 1911) and realizing, in sleep, that one’s feet are not touching the ground (Bergson 1914).

There were also attempts to explain the phenomenology of dreaming by appealing to the absence of outward movement. The lack of appropriate feedback and of movement and touch sensations was thought to cause dreams of being unable to move (Bradley 1894) or of trying but failing to do something (Gregory 1918).

Some proponents of the “ Leibreiztheorie ” (or somatic-stimulus theory) of dreaming attempted to go beyond anecdotal observations to conduct controlled experiments. Weygandt (1893) investigated the influence of various factors including breathing, blood circulation, temperature changes, urge to urinate, sleeping position, and visual or auditory stimulation during sleep on dream content (see Schredl 2010 for details). Singer (1924) proposed experiments on stimulus incorporation in dreams can inform claims on the ontology of dreaming: If dreams are sensations, a particular auditory stimulus should increase the frequency of dreams in nearby sleepers as well as the frequency of sound in their dreams, and it should decrease the range of quality and intensity of these dreams, making them overall more similar and predictable.

Newer studies provide evidence for the incorporation of external stimuli in dreams, including light flashes, sounds, sprays of water applied to the skin (Dement & Wolpert 1958), thermal (Baldridge 1966), electrical (Koulack 1969), and verbal stimuli (Berger 1963; Breger et al. 1971; Hoelscher et al., 1981), as well as blood pressure cuff stimulation on the leg (Nielsen et al. 1995; Sauvageau et al. 1998).

Muscular activity also often leaves its mark on dreams. It occurs throughout sleep but is especially frequent in REM sleep, mostly in the form of twitching but occasionally also in the form of larger, seemingly goal-directed movements (Blumberg 2010; Blumberg & Plumeau 2016). The relation between outward and dream movements is complex: in some cases, outward movements might mirror dream movements, while in others, sensory feedback might prompt dream imagery (Windt 2018).

Generally, it seems external and bodily stimuli can be related to varying degrees to dream and sleep onset imagery (Nielsen 2017; Windt 2018; Windt et al. 2016). Some of these cases appear to fit the concept of illusion, as in when the sound of the alarm clock is experienced, in a dream, as a siren, or when blood pressure cuff inflation on the leg leads to dreams of wearing strange shoes (Windt 2018; for these and other examples, see Nielsen et al. 1995). In other cases, such as when blood pressure cuff stimulation on the leg prompts a dream of seeing someone else’s leg being run over, describing this as illusory misperception might be less straightforward.

Saying that dreams can be prompted by external stimuli and that in some cases these are best described as illusions is different from the stronger claim, sometimes advanced by historical proponents of somatic-stimulus theory, that dreams generally are caused by external or bodily stimuli. As an example of the stronger claim, consider Wundt’s proposal that the

ideas which arise in dreams come, at least to a great extent, from sensations, especially from those of the general sense, and are therefore mostly illusions of fancy, probably only seldom pure memory ideas which hence become hallucinations. (Wundt 1896: 179)

This claim is likely too strong. It is also likely that appeals to external or bodily stimuli on their own cannot fully explain dream imagery, including when and how external stimuli are incorporated in dreams. Sensory incorporation in dreams is often hard to predict and indirect; associated imagery seems related not just to stimulus intensity, but also to short- and long term memories. A full explanation of dream content additionally has to take the cognitive and memory sources of dreaming into account (Windt 2018; Nielsen 2017; cf. Silberer 1919).

The most important rival to the hallucination view is that dreams are imaginative experiences (Liao & Gendler 2019; Thomas 2014). This can mean dream imagery involves imaginings rather than percepts (including hallucinations or illusions; McGinn 2004), that dream beliefs are imaginative and not real beliefs (Sosa 2007), or both (Ichikawa 2008, 2009). An important advantage is that by assimilating dreams to commonplace mental states such as waking fantasy and daydreaming, rather than a rare and often pathological occurrence such as hallucinations, it provides a more unified account of mental life (Stone 1984). However, the reasons for adopting the imagination view are diverse, and dreams have been proposed to resemble imaginings and differ from perception along a number of dimensions (e.g. McGinn 2004, 2005a,b; Thomas 2014). This issue is complicated by the fact that there is little agreement on the definition of imagination and its relation to perception (Kind 2013).

One way is to deny dreams involve presence or the feeling of being in a world, which many believe is central to waking perception. Imagination theorists compare the sense in which we feel present in our dreams to cognitive absorption, as when we are lost in a novel, film, or vivid daydream (Sartre 1940; McGinn 2004; but see Hering 1947; Globus 1987). Some argue that reflexive consciousness or meta-awareness (as in lucid dreams) interrupts cognitive absorption and terminates the ongoing dream (Sartre 1940), essentially denying lucid dreams are possible.

Another issue is whether dreams are subject to the will (Ichikawa 2009). Imagination is often characterized as active and under our control (Wittgenstein 1967: 621, 633), involving “a special effort of the mind” (Descartes 1641: VI, 2), whereas perception is passive. Because dreams just seem to happen to us without being under voluntary control, they present an important challenge for the imagination view. Ichikawa (2009) argues lucid control dreams show dreams are generally subject to the will even where they are not under deliberate control.

Dreams are widely described as more indeterminate than waking perception (James 1890: 47; Stone 1984). In scientific dream research, vagueness is regarded as one of three main subtypes of bizarreness (Hobson 1988; Revonsuo & Salmivalli 1995). An example are dream characters who are identified not by their behavior or looks, but by just knowing (Kahn et al. 2000, 2002; Revonsuo & Tarkko 2002). Dreams are also attention-dependent and lack foreground-background structure (Thompson 2014); while it is tempting to construe the dream world as rich in detail, there is no more to dreams than meets the eye, and many think dream experience is exhausted by what is the focus of selective attention (Hunter 1983; Thompson 2014).

Indeterminacy is also related to the question of whether we dream in color or in black and white. Based on a review of historical and recent studies, Schwitzgebel (2002, 2011) argues there has been a shift in theories on dream color that coincides with the rise first of black-and-white and then color television. He argues it is unlikely that dreams themselves changed from colored to black and white and back to colored, proposing that a change in opinion is a more plausible explanation. Maybe dreams were either black and white or colored all along; or maybe they are indeterminate with respect to color, as may be the case for imagined or fictional objects; were this the case, it would strengthen the imagination view (Ichikawa 2009). Schwitzgebel’s main point is that reports of colored dreaming are unreliable and our opinions about dreams can be mistaken (but see Windt 2013, 2015a). This relates to Schwitzgebel’s (2011; Hurlburt & Schwitzgebel 2007) general skepticism about the reliability of introspection.

The issue of dream color has led to a number of follow-up studies (Schwitzgebel 2003; Schwitzgebel et al. 2006; Murzyn 2008; Schredl et al. 2008; Hoss 2010). They suggest most people dream in color and a small percentage describe grayscale or even mixed dreams (Murzyn 2008) or dreams involving moderate color saturation (Rechtschaffen and Buchignani 1992). Indeterminacy is rarely reported.

The imagination view has consequences for Cartesian dream skepticism. If dream pain does not feel like real pain, there is a fail-safe way to determine whether one is now dreaming: one need only pinch oneself (Nelson 1966; Stone 1984; but see Hodges & Carter 1969; Kantor 1970). As Locke put it,

if our dreamer pleases to try, whether the glowing heat of a glass furnace, be barely a wandering imagination in a drowsy man’s fancy, by putting his hand into it, he may perhaps be wakened into a certainty greater than he could wish, that it is something more than bare imagination. (Locke 1689: IV.XI.8)

If dreaming feels different from waking, this raises the question why we tend to describe dreams in the same terms as waking perception. Maybe this is because most people haven’t thought about these matters and they would find the imagination view plausible if they considered it (Ichikawa 2009). Or maybe

it is just because we all know that dreams are throughout un like waking experiences that we can safely use ordinary expressions in the narration of them. (Austin 1962: 42)

Some authors classify dreams as imaginings while acknowledging they feel like perceiving. For example, Hobbes describes dreams as “the imaginations of them that sleep” (Hobbes 1651: 90), and imagination as a “ decaying sense ” (Hobbes 1651: 88). Yet he also uses the concepts of imagination and fancy to describe perception and argues “their appearance to us is Fancy, the same waking, that dreaming” (Hobbes 1651: 86).

In the scientific literature, the imagination view is complemented by cognitive theories. Foulkes (1978: 5) describes dreaming as a form of thinking with its own grammar and syntax, but allows that dream imagery is sufficently perception-like to deceive us. Domhoff’s neurocognitive model of dreaming (2001, 2003) emphasizes the dependence of dreaming on visuospatial skills and on a network including the association areas of the forebrain. The theory draws from findings on the partial or global cessation of dreaming following brain lesions (cf. Solms 1997, 2000), evidence that dreaming develops gradually and in tandem with visuospatial skills in children (Foulkes 1993a, 1999; but see Resnick et al. 1994), and results from dream content analysis supporting the continuity of dreaming with waking concerns and memories (the so-called continuity hypothesis ; see Domhoff 2001, 2003; Schredl & Hofmann 2003; Schredl 2006; see also Nir & Tononi 2010).

A number of researchers have begun to consider dreaming in the context of theories of mind wandering. Mind wandering is frequent in waking and involves spontaneous thoughts that unfold dynamically and are only weakly constrained by ongoing tasks and environmental demands (Schooler et al. 2011; Smallwood & Schooler 2015; Christoff et al. 2016). Based on phenomenological and neurophysiological similarities, dreams have been proposed to be an intensified form of waking mind wandering (Pace-Schott 2007, 2013; Domhoff 2011; Wamsley 2013; Fox et al. 2013). This basic idea seems to have been anticipated by Leibniz, who noted that the spontaneous formation of visions in dreams surpasses the capacity of our waking imagination (Leibniz, Philosophical Papers and Letters , Vol. I, 177–178).

The analogy between dreams and waking mind wandering has been discussed in the context of cognitive agency. Metzinger (2013a,b, 2015) describes dreams and waking mind wandering as involving a cyclically recurring loss of mental autonomy, or the ability to deliberately control one’s conscious thought processes. Dreams and waking mind wandering are not mental actions but unintentional mental behaviors, comparable to subpersonal processes such as breathing or heartbeat. Because dreaming and waking mind wandering make up a the majority of our conscious mental lives, he argues that cognitive agency and mental autonomy are the exception, not the rule.

This raises the question of how to make sense of lucid control dreams, which involve both meta-awareness and agency. Windt and Voss (2018) argue that in such cases, spontaneous processes including imagery formation co-exist alongside more deliberate, top-down control; they also argue metacognitive insight and control themselves can have spontaneous elements. This suggests spontaneity and control are not opposites, but a more complex account is needed. Possibly, certain dreams and instances of waking mind wandering can be both spontaneous and agentive.

The analogy with mind wandering might help move forward the debate on the ontology of dreaming. In this debate, a common assumption is that dreams can be categorized as either hallucinatory or imaginative. Yet the application of these terms to dreams quickly runs into counterexamples and it is unclear they are mutually exclusive. One option is pluralism (Rosen 2018b), in which some aspects of dreaming are hallucinatory, others imaginative, and yet again others illusory. Another is that dreams are sui generis, combining aspects associated with wake states such as hallucinating, imagining, or perceiving in a novel manner without mimicking them completely. Windt (2015a) proposes that mind wandering, which describes a range of mental states loosely characterized by their spontaneous and dynamic character, might be particularly suitable for the characterization of dreaming precisely because that term leaves open more specific questions on the phenomenology of dreaming, allowing for variation in control, determinacy, and so on. This might be a good starting point for describing what is unique about dreaming while also acknowledging continuities across sleep-wake states and capitalizing on the strengths of the hallucination, illusion, imagination, and cognitive views.

The second strand of the imagination view argues that dream beliefs are not real beliefs, but propositional imaginings. This may or may not be combined with the claim that dream imagery is imaginative rather than perceptual (Sosa 2007; Ichikawa 2009).

Denying that dream beliefs have the status of real beliefs only makes sense before the background of a specific account of what beliefs are and how they are distinguished from other mental states such as delusions or propositional imaginings. For instance, Ichikawa (2009) argues that if we follow interpretationist or dispositionalist accounts of belief, dream beliefs fall short of real beliefs. He claims dream beliefs lack connection with perceptual experience and fail to motivate actions; consequently, they do not have the same functional role as real beliefs. Moreover, we cannot ascribe dream beliefs to a person by observing them lying asleep in bed. Dream beliefs are often inconsistent with longstanding waking beliefs and acquired and discarded without any process of belief revision (Ichikawa 2009).

This analysis of dream beliefs has consequences for skepticism. If dream beliefs are propositional imaginings, then we do not falsely believe while dreaming that we are now awake, but only imagine that we do (Sosa 2007). It is not clear though that this protects us from deception. If dream beliefs fall short of real beliefs, this might even make the specter of dream deception more worrisome: in mistaking dream beliefs for the real thing, we would now be deceived about the status of our own mental states (Ichikawa 2008).

It is also not clear whether the same type of argument extends to mental states other than beliefs. As Lewis points out, a person might

in fact believe or realize in the course of a dream that he was dreaming, and even if we said that, in such case, he only dreamt that he was dreaming, this still leaves it possible for someone who is asleep to entertain at the time the thought that he is asleep. (Lewis 1969: 133)

Mental states other than believing such as entertaining, thinking, or minimally appraisive instances of taking for granted might be sufficient for deception (Reed 1979).

The debate about dream beliefs is paralleled by a debate about whether delusions are beliefs or imaginings (see Currie 2000; Currie & Ravenscroft 2002; McGinn 2004; Bayne & Pacherie 2005; Bortolotti 2009; Gendler 2013). Both debates might plausibly inform each other, especially as dreams are sometimes proposed to be delusional (Hobson 1999).

3. Dreaming and theories of consciousness

Dreams are a global state of consciousness in which experience arises under altered behavioral and neurophysiological conditions as compared to standard wakefulness; unlike other altered states of consciousness (such as drug-induced or deep meditative states) and pathological wake states (such as psychosis or neurological syndromes), dreams occur spontaneously and regularly in healthy subjects. For both reasons, many regard dreams as a test case for theories of consciousness or even an ideal model system for consciousness research (Churchland 1988; Revonsuo 2006).

Existing proposals differ on the phenomenology of dreaming: referring to dream bizarreness, Churchland describes dream experience as robustly different from waking, whereas Revonsuo argues dreaming is similar to waking and the purest form of experience:

the dreaming brain brings out the phenomenal level of organization in a clear and distinct form. Dreaming is phenomenality pure and simple, untouched by external physical stimulation or behavioural activity. (Revonsuo 2006: 75)

Revonsuo argues dreaming reveals the basic, state-independent structure of consciousness to be immersive: “dreaming depicts consciousness first and foremost as a subjective world- for-me ” (Revonsuo 2006: 75). This leads him to introduce the “world-simulation metaphor of consciousness”, according to which consciousness itself is essentially simulational and dreamlike. This is taken to support internalism about conscious experience.

This latter claim is also contentious. Noë (2004: 213) argues that phenomenological differences between dreaming and waking (such as greater instability of visual dream imagery) result from the lack of dynamic interaction with the environment in dreams. He proposes this shows that neural states are sufficient for dreaming but denies they are also sufficient for perceptual experience.

A possible problem for both views is their reliance on background assumptions about the phenomenology of dreaming and its disconnection from environmental stimuli and bodily sensations. Windt (2015a, 2018) argues both internalism and externalism mistakenly assume dreams to be isolated from external sensory input and own-body perception; she believes both the phenomenology of dreaming and its correlation with external stimuli are complex and variable. She argues the analysis of dreaming does not clearly support either side in the debate on internalism vs externalism (but see Rosen 2018a). Generally, in the absence of a well worked out theory of dreaming and its sleep-stage and neural correlates, proposals for using dreaming as a model system or test case run the risk of relying on an oversimplified description of the target phenomenon (Windt & Noreika 2011).

Recent accounts appealing to generative models and predictive processing (Clark 2013b; Hohwy 2013) suggest a new, unified account of perception, imagination, and dreaming. In these accounts, different mental states, including perception and action, embody different strategies of hypothesis testing and prediction error minimization. Perception is the attempt to model the hidden external causes of sensory stimuli; action involves keeping the internal model stable while changing the sensory input. Clark argues that on such a model,

systems that know how to perceive an object as a cat are thus systems that, ipso facto , are able to use a top-down cascade to bring about the kinds of activity pattern that would be characteristic of the presence of a cat. […] Perceivers like us, if this is correct, are inevitably potential dreamers and imaginers too. Moreover, they are beings who, in dreaming and imagining, are deploying many of the very same strategies and resources used in ordinary perception. (Clark 2013a: 764)

Predictive processing accounts have also been used to explain specific features of dreaming. Bizarreness has been associated with the comparative lack of external stimulus processing, implying dream imagery is relatively unconstrained by prediction errors (cf. Hobson & Friston 2012; Fletcher & Frith 2008; Bucci & Grasso 2017). Windt (2018) suggests a predictive processing account of dream imagery generation that links bodily self-experience to own-body perception and subtle motor behaviors such as twitching in REM sleep (Blumberg 2010; Blumberg & Plumeau 2016). She argues that movement sensations in dreams, in relation to REM-sleep related muscle twitching, involve a form of bodily self-sampling in which coordinated muscular activity contributes to the generation and maintenance of a body model. This is important because in predictive processing accounts neither the bodily nor the external causes of sensory inputs are known; at the same time, having an accurate body model is a prerequisite for action, requiring the system to disambiguate between self- and other generated changes to sensory inputs. Especially in early development, sleep might provide the ideal conditions for exploring one’s own body via subtle but coordinated muscular activity while processing of visual and auditory stimuli is reduced.

Dreams have also been suggested as a test case for whether phenomenal consciousness can be divorced from cognitive access (e.g., Block 2007; but see Cohen & Dennett 2011). Sebastián (2014a) argues that dreams provide empirical evidence that conscious experience can occur independently of cognitive access. This is because during (non-lucid) REM-sleep dreams, the dorsolateral prefrontal cortex (dlPFC) as the most plausible mechanism underlying cognitive access is selectively deactivated (see also Pantani et al. 2018). This would challenge theories linking conscious experience to access, such as higher-order-thought theory (Sebastián 2014b). However, both the hypoactivation of the dlPCF in REM sleep and its association with cognitive access have been debated. Fazekas and Nemeth (2018) suggest that certain kinds of cognitive access may be independent of dlPFC activation, necessitating a more complex account.

Dreaming has been suggested as a model system not just of waking consciousness in general, but also of psychotic wake states in particular. The analogy between dreaming and madness has a long philosophical history (Plato, Phaedrus ; Kant 1766; Schopenhauer 1847) and finds particularly stark expression in Hobson’s claim that “dreaming is not a model of a psychosis. It is a psychosis. It’s just a healthy one” (Hobson 1999: 44). Gottesmann (2006) proposes dreaming as a neurophysiological model of schizophrenia. There is a rich discussion on the theoretical and methodological implications of dream research for psychiatry (see Scarone et al. 2007; d’Agostino et al. 2013; see Windt & Noreika 2011 as well as the other papers in this special issue) and a number of studies have investigated differences in dream reports from schizophrenic and healthy subjects (Limosani et al. 2011a,b).

Rather than likening dreaming to waking in general or specific wake states such as psychosis, there have also been attempts to compare specific dream phenomena to wake-state delusions. Gerrans (2012, 2013, 2014) focuses on character misidentification in dreams and delusions of hyperfamiliarity (such as the Frégoli delusion, in which strangers are mistakenly identified as family members, and déjà vu ) to argue that anomalous experience and faulty reality testing both play a role in delusion formation. Rosen (2015) analyzes instances of thought insertion and of auditory hallucinations, which are key symptoms of schizophrenia, to raise broader questions about the altered sense of agency in dreams as compared to waking.

Philosophers have focused almost exclusively on dreaming, largely leaving to the side questions about dreamless sleep including whether it is uniformly unconscious. In recent years there has been a surge of interest in the possibility of dreamless sleep experience and foundational issues about the definition of sleep and waking. This has been paralleled by growing interest in dreaming in NREM sleep.

Conceptually, interest in dreamless sleep experience has been facilitated by the precise definition of dreaming offered by simulation views (Revonsuo et al. 2015). If dreams are immersive sleep experiences characterized by their here -and- now structure, it makes sense to ask whether this is true for all or just a subset of sleep-related experiences and whether non-immersive sleep experiences exist. By contrast, if dreaming is broadly identified with any conscious mentation in sleep (Pagel et al. 2001), there is no conceptual space for dreamless sleep experience.

Following Thompson's (2014, 2015) discussion of dreamless sleep in Indian and Buddhist philosophy, Windt and colleagues (2016; see also Windt 2015b) introduce a framework for different kinds of dreamless sleep experience ranging from thinking and isolated imagery, perception, or bodily sensations, where these lack integration into a scene, to minimal kinds of experience lacking imagery or specific thought contents. A possible example of minimal phenomenal experience in sleep are white dreams, where people report having had experiences during sleep but cannot remember any details. Taken at face value, some white dream reports might describe experiences that lack reportable content (Windt 2015b); others might describe forgotten dreams or dreams with degraded content (Fazekas et al. 2018). Another example are reports of witnessing dreamless sleep, as described in certain meditation practices. This state is said to involve non-conceptual awareness of sleep, again in the absence of imagery or specific thought contents, and loss of sense of self (Thompson 2014, 2015). Some schools in Buddhist philosophy explain claims of deep and dreamless sleep by saying we never fully lose consciousness in sleep (Prasad 2000, 66; and Thompson 2014, 2015).

Empirically, interest in dreamless sleep experience is paralleled by increasing interest in experiences in NREM sleep (Fazekas et al. 2018). Most researchers now accept that dreaming is not confined to REM sleep, but also occurs at sleep onset and in NREM sleep. The deeper stages of NREM sleep are particularly interesting as they involve roughly similar proportions of dreaming, unconscious sleep, and white dreams (Noreika et al. 2009: Siclari et al. 2013, 2017). In the search for the neural correlates of dreaming vs unconscious dreamless sleep, this makes comparisons within the same sleep stage possible and avoids confounds involved in comparing presumably dreamful REM sleep with presumably dreamless NREM sleep. Findings suggest that activity in the same parietal hot zone underlies dreaming in both NREM and REM sleep (Siclari et al. 2017).

Where sleep and dream research have traditionally tried to identify the sleep stage correlates of dreaming, newer research suggests local changes occurring independently of sleep stages might in fact be more relevant. Traditionally regarded as global, whole-brain phenomena, there is now increasing evidence that sleep itself is locally driven, and local changes in sleep depth might be associated with changes in sleep-related experience (Siclari & Tononi 2017; Andrillon et al. 2019). While sleep and dream research are often considered as separate fields, changes in how sleep in general and sleep stages in particular are defined appear closely associated with changes in the theoretical conception of dreaming and its empirical investigation.

Historically, discoveries about dreaming have precipitated changing conceptions of sleep (for an excellent history of the study of sleep and dreaming, see Kroker 2007). Following Aristotle ( On Sleeping and Waking ), sleep was traditionally defined in negative terms as the absence of wakefulness and perception. This is still reflected in Malcolm’s assumption that “to a person who is sound asleep, ‘dead to the world’, things cannot even seem” (Malcolm 1956: 26). With the discovery of REM sleep, sleep came to be regarded as a heterogeneous phenomenon characterized by the cyclic alteration of different sleep stages. REM sleep was now considered as “neither sleeping nor waking. It was obviously a third state of the brain, as different from sleep as sleep is from wakefulness” (Jouvet 1999: 5). The folk-psychological dichotomy between sleep and wakefulness now seemed oversimplified and empirically implausible. At the same time dreaming, which had previously been considered as an intermediate state of half-sleeping and half-waking, came to be regarded as a genuine sleep phenomenon, but narrowed to REM sleep. Today, the framework for describing dreams and other sleep-related experiences is more precise, but dreaming has also been cast adrift from REM sleep.

A closely associated issue is how to define waking. Crowther’s (2018) capacitation thesis casts waking consciousness as a state in which the individual is fully switched on to their environment, but also to their own epistemic (cf. O’Shaugnessy 2002) and agentive potential; the waking individual is empowered to act and think in certain ways, though this potential need not be actualized. By contrast, dreaming is an “imagining-of consciousness” (O’Shaughnessy 2002: 430) and consciousness is conceptually tied to wakefulness. Because in lucid dreams, the epistemic and agentive profile of waking is at least partly realized, they might, according to Crowther, be regarded as closer to waking than nonlucid dreams.

This account of waking and sleep may also have consequences for the imagination model of dreaming and dream skepticism (Soteriou 2017). As in the imagination model, dreaming would be passive and action, including cognitive agency, would be tied to waking. If dreaming nonetheless involved passive episodes of imagining oneself to be active, one would be unable to tell that one were dreaming and imagining, as this insight would require the exercise of real agency. The sceptical consequence would be that when dreaming, one would lose agency as well as the capacity to gain insight into one’s current state. Yet our ability to know we are waking when waking would be unscathed; according to Soteriou, waking would thus have an epistemic function connected to the capacity to exercise agency over our mental lives.

Finally, definitions of consciousness themselves are bound up with conceptions of sleep and dreaming. As dreaming went from a state whose experiential status was doubted to being widely recognized as a second global state of consciousness, consciousness sometimes came to be defined contrastively as that which disappears in deep, dreamless sleep and reappears in waking and dreaming (Searle 2000; Tononi 2008). In light of dreamless sleep experience, such definitions are problematic (Thompson 2014, 2015; Windt 2015b; Windt et al. 2016). Dreamless sleep experience has been proposed to be particularly relevant for understanding minimal phenomenal experience, or the conditions under which the simplest kind of conscious experience arises (Windt 2015b). The investigation of dreamless sleep might thus shed light on the transition from unconscious sleep to sleep-related experience.

We almost always have a self in dreams, though this self can sometimes be a slightly different (e.g. older or younger) version of our waking self or even a different person entirely. Dreams therefore raise interesting questions about the identity between the dream and waking self. Locke (1689) invites us to imagine two men alternating in turns between sleep and wakefulness and sharing one continuously thinking soul (Locke 1689: II.I.12). He argues that if one man retained no memory of the soul’s thoughts and perceptions while it was linked to the other man’s body, they would be distinct persons. His position is that personal identity depends on psychological continuity, including recall: in the absence of recall, as illustrated by the toy example of two people sharing one soul, continuous conscious thinking does not suffice for identity. Locke also rejects the possibility of unrecalled dreams and the idea that we dream throughout sleep, remembering only a small proportion of our dreams (Locke 1689: II.I.19).

Valberg distinguishes between the subject of the dream (i.e., the dream self) and the sleeping person who is the dreamer of the dream and recalls it upon awakening (Valberg 2007). He argues that awakening from a dream involves crossing a chasm between discrete worlds with discrete spaces and times; it does not make sense to say that “the ‘I’ at these times [is] a single individual who crosses from one world to the other” (Valberg 2007: 69). According to Valberg, this is relevant to dream skepticism because there is no simple way to make sense of the claims that it is I who emerge from a dream or that I was the victim of dream deception.

Vicarious dreams, or dreams in which the protagonist of the dream seems to be a different person from the dreamer, are particularly puzzling with respect to identity. They may even raise the question of whether the dream self has an independent existence (Rosen & Sutton 2013: 1047). Such dreams are superficially similar to cases in which we imagine being another person, but according to Rosen and Sutton require a different explanation: in the case of dreaming, the imagined person’s thoughts are not framed as diverging from one’s own and one does not retain one’s own perspective in addition to the imagined one; in nonlucid dreams, only the perspective of the dream’s protagonist is retained.

The dream self is also at the center of simulation views of dreaming, which define dreaming via its immersive, here and now character as the experience of a self in a world. This leads to further questions about the phenomenology of self-experience in dreams and how it is different from waking self-experience. Different versions of the simulation view focus on different aspects of self- and world experience in dreams, ranging from social simulation (Revonsuo et al. 2015) to the typical features of selfhood in dreams (Revonsuo 2005, 2006, Metzinger 2003, 2009) to the minimal conditions for experiencing oneself as a self in dreams and what this tells us about minimal phenomenal selfhood in general (Windt 2015a, 2018). Yet these different versions of the simulation view are largely complementary and together have forged unity in a field that was previously hampered by lack of agreement about the definition of dreaming. They also integrate the philosophy of dreaming and scientific dream research.

As so often in debates about dreaming, there is disagreement about basic phenomenological questions. Revonsuo (2005) describes self-experience including bodily experience in dreams as identical to waking, whereas Metzinger (2003, 2009; see also Windt & Metzinger 2007) argues that important layers of waking self-experience (such as autobiographical memory, agency, a stable first-person perspective, metacognitive insight, and self-knowledge) are missing in nonlucid dreams. He argues this is due to the cognitive and mnemonic deficit that characterizes nonlucid dreams (cf. Hobson et al. 2000). Windt (2015a) analyzes the range of cognitive and bodily self-experience in dreams, both of which she describes as variable. She argues that in a majority of cases, dreams are weakly phenomenally embodied states in which bodily experience is largely related to movement sensations but a detailed and integrated body representation is lacking; instead, bodily experience in dreams is largely indeterminate (for an attempt to test this empirically, see Koppehele-Gossel et al. 2016). She proposes this is because dreams are also weakly functionally embodied states, in which the specific pattern of bodily experience reflects altered processing of bodily sensations (as in the illusion view). She also analyzes instances of bodiless dreams, in which dreamers say they experienced themselves as disembodied entities, to argue that self-experience can be reduced to pure spatiotemporal-self-location (Windt 2010); she proposes these cases can help identify the conditions for the emergence of minimal phenomenal selfhood (Blanke & Metzinger 2009; see also Metzinger 2013b).

How the phenomenology of dreaming compares to waking and what to say about how the dream self relates to the waking self bears on questions about the moral status of dreams. For Augustine ( Confessions ) dreams were a cause of moral concern because of their indistinguishability from waking life. What particularly worried him about dreams of sexual acts was their vividness, as well as the feeling of pleasure and seeming acquiescence or consent on the part of the dreamer. He concluded, however, that the transition from sleep to wakefulness involves a radical chasm, enabling the dreamer to awaken with a clear conscience and absolving them from taking responsibility for their dream actions.

What exactly Augustine thought the chasm between dreaming and waking consists in allows for different interpretations (Matthews 1981). Firstly, if the dream and waking self are not identical, then waking Augustine is not morally responsible for dream-Augustine’s actions. Secondly, actions performed in dreams might be morally irrelevant because they did not really happen. And thirdly, assuming that moral responsibility requires the ability to act otherwise, dreams provide no grounds for moral concern because we cannot refrain from having certain types of dreams.

The issue of dream immorality may also present a choice point between different accounts of moral evaluation. Where internalists assume the moral status of a person’s actions is entirely determined by internal factors such as intentions and motives, externalists look beyond these to the effects of actions. Driver (2007) argues that the absurdity of dream immorality itself should count against purely internalist accounts; yet she also acknowledges this absurdity is not a necessary feature of dreams.

Central to the question of dream immorality is the status of dreams as actions rather than mere behaviors. Mullane (1965) argues that while we don’t have full control over our dreams, they are not completely involuntary either; as is the case for blushing, considerable effort is required to attain control over our dreams and in some cases they can even be considered as actions. That lucid dream control is, to some extent, a learnable skill (Stumbrys et al. 2014) lends some support to this claim.

6. The meaning of dreams and the functions of dreaming

Philosophical discussions of dreaming tend to focus on (a) dream deception and (b) questions about the ontology of dreaming, its moral status, etc., that tend to intersect with dream skepticism. By contrast, the main source of interest in dreams outside of philosophy traditionally has been dream interpretation and whether dreams are a source of knowledge and insight. Historically, the epistemic status of dreams and the use of prophetic and diagnostic dreams was not just a theoretical, but a practical problem (Barbera 2008). Different types of dreams were distinguished by their putative epistemic value. Artemidorus, for instance, used the term enhypnion to refer to dreams that merely reflect the sleeper’s current bodily or psychological state and hence do not merit further interpretation, whereas he reserved the term oneiron for meaningful and symbolic dreams of divine origin.

The practice of dream interpretation was famously attacked by Aristotle in On Prophecy in Sleep . He denied that dreams are of divine origin, but allowed that occasionally, small affections of the sensory organs as might stem from distant events that cannot be perceived in waking are perceptible in the quiet of sleep. He also believed such dreams were mostly likely to occur in dullards whose minds resemble an empty desert – an assessment that was not apt to encourage interest in dreams (Kroker 2007: 37). A similarly negative view was held by early modern philosophers who believed dreams were often the source of superstitious beliefs (Hobbes 1651; Kant 1766; Schopenhauer 1847).

In Freudian dream theory, dream interpretation once more assumed a prominent role as the royal road to knowledge of the unconscious. This was associated with claims about the psychic sources of dreaming. Freud (1899) also rejected the influence of external or bodily sources, as championed by contemporary proponents of somatic-stimulus theory.

In the neuroscience of dreaming, Hobson famously argued that dreams are the product of the random, brain-stem driven activation of the brain during sleep (Hobson 1988) and at best enable personal insights in the same way as a Rorschach test (Hobson et al. 2000). Dennett (1991) illustrates the lack of design underlying the production of dream narratives through the “party game of psychoanalysis”, which involves an aimless game of question-and-answer. In the game, players follow simple rules to jointly produce narratives that can seem symbolic and meaningful, even though no intelligent and deliberate process of narration was involved.

Even if we grant that dreams are not messages from a hidden entity in need of decoding, this does not imply that dream interpretation cannot be a personally meaningful source of insight and creativity (Hobson & Wohl 2005). Whether and under which conditions, and following which methods, dream interpretation can lead to personally significant insights is an empirical question that is only beginning to be investigated systematically (see Edwards et al. 2013).

Finally, throughout history, views on the epistemic status of dreams and the type of knowledge to be gained from dream interpretation (e.g., knowledge about the future, diagnosis of physical illness, or insights about one’s current concerns) often changed in tandem with views on the origin and sources of dreaming, which gradually moved from divine origins and external sources, via the body, to the unconscious, and finally to the brain.

Different theories on the functions of dreaming have been proposed and the debate is ongoing. An important distinction is between the functions of sleep stages and the functions of dreaming. Well-documented functions of REM sleep include thermoregulation and the development of cortical structures in birds and mammals, as well as neurotransmitter repletion, the reconstruction and maintenance of little-used brain circuits, the structural development of the brain in early developmental phases, as well as the preparation of a repertoire of reflexive or instinctive behaviors (Hobson 2009). Yet none of these functions are obviously linked to dreaming. An exception is protoconsciousness theory, in which REM sleep plays an important role in foetal development by providing a virtual world model even before the emergence of full-blown consciousness (Hobson 2009: 808) .

Numerous studies have investigated the contribution of sleep to memory consolidation, with different sleep stages promoting different types of memories (Diekelmann et al. 2009; Walker 2009). However, only a few studies have investigated the relationship between dream content and memory consolidation in sleep (for a review, see Nielsen & Stenstrom 2005). Dreams rarely involve episodic replay of waking memories (Fosse et al. 2003). The incorporation of memory sources seems to follow a specific temporal pattern in which recent memories are integrated with older but semantically related memories (Blagrove et al. 2011). Nielsen (2017) presents a model of how external and bodily stimuli on one hand and short- and long-term memories on the other hand form seemingly novel, complex, and dreamlike images at sleep onset; he proposes these microdreams shed light on the formation and sources of more complex dreams. There is also some evidence that dream imagery might be associated with memory consolidation and task performance after sleep, though this is preliminary (Wamsley & Stickgold 2009, 2010; Wamsley et al. 2010).

Prominent theories on the function of dreaming focus on bad dreams and nightmares. It has long been thought that dreaming contributes to emotional processing and that this is particularly obvious in the dreams of nightmare sufferers or in dreams following traumatic experiences (e.g., Hartmann 1998; Nielsen & Lara-Carrasco 2007; Levin & Nielsen 2009; Cartwright 2010; Perogamvros et al. 2013). Based on the high prevalence of negative emotions and threatening dream content, threat simulation theory suggests that the evolutionary function of dreaming lies in the simulation of ancestral threats and the rehearsal of threatening events and avoidance skills in dreams has an adaptive value by enhancing the individual’s chances of survival (see Revonsuo 2000; Valli 2008). A more recent proposal is social simulation theory, in which social imagery in dreams supports social cognition, bonds, and social skills. (Revonsuo et al. 2015).

An evolutionary perspective can also be fruitfully applied to specific aspects of dream phenomenology. According to the vigilance hypothesis , natural selection disfavored the occurrence of those types of sensations during sleep that would compromise vigilance (Symons 1993). Dream sounds, but also smells or pains might distract attention from the potentially dangerous surroundings of the sleeping subject, and the vigilance hypothesis predicts that they only rarely occur in dreams without causing awakening. By contrast, because most mammals sleep with their eyes closed and in an immobile position, vivid visual and movement hallucinations during sleep would not comprise vigilance and thus can occur in dreams without endangering the sleeping subject. Focusing on the stuff dreams are not made of might then be at least as important for understanding the function of dreaming as developing a positive account.

Finally, even if dreaming in general and specific types of dream content in particular were found to be strongly associated with specific cognitive functions, it would still be possible that dreams are mere epiphenomena of brain activity during sleep (Flanagan 1995, 2000). It is also possible that the function of dreams is not knowable (Springett 2019).

A particular problem for any theory on the function of dreaming is to explain why a majority of dreams are forgotten and how dreams can fulfill their putative function independently of recall. Crick and Mitchinson (1983) famously proposed that REM sleep “erases” or deletes surplus information and unnecessary memories, which would suggest that enhanced dream recall is counterproductive. Another problem is that dreaming can be lost selectively and independently of other cognitive deficits (Solms 1997, 2000).

Some of the problems that arise for theories on the functions of dreaming can be avoided if we do not assume that dreaming has a specific function, separate from the function(s) of conscious wakeful states. This depends on the broader taxonomy of dreaming in relation to wakeful states. For example, if dreaming is continuous with waking mind wandering, imagination, and/or own-body perception, we should not expect it to have a unique function, but rather to express a similar function as these wakeful states, perhaps to varying degrees. Nor should we expect dreams to have a single function; the functions of dreaming might be as varied and complex as those of consciousness, and given the complexity of the target phenomenon, the failure to pin down a single function should not be surprising (Windt 2015a).

Questions about dreaming in different areas of philosophy such as epistemology, ontology, philosophy of mind and cognitive science, and ethics are closely intertwined. Scientific evidence from sleep and dream research can meaningfully inform the philosophical discussion and has often done so in the past. The discussion of dreaming has also often functioned as a lens on broader questions about knowledge, morality, consciousness, and self. Long a marginalized area, the philosophy of dreaming and of sleep is central to important philosophical questions and increasingly plays an important role in interdisciplinary consciousness research, for example in the search for the neural correlates of conscious states, in conscious state taxonomies, and in research on the minimal conditions for phenomenal selfhood and conscious experience.

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belief | Berkeley, George | delusion | Descartes, René: epistemology | imagination | Locke, John | perception: the problem of | personal identity | personal identity: and ethics | Plato: on knowledge in the Theaetetus | sense data | skepticism | skepticism: and content externalism

Acknowledgments

I want to thank Regina Fabry and two anonymous reviewers for helpful comments and constructive criticism on an earlier version of this manuscript. And as always, I am greatly indebted to Stefan Pitz for his support.

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Home — Essay Samples — Life — Personal Experience — Which Way of Thinking is Better, Dreaming Big or Being Satisfied with Small Thoughts?

Which Way of Thinking is Better, Dreaming Big Or Being Satisfied with Small Thoughts?

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Published: Mar 1, 2019

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Works Cited

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• Pink, D. H. (2009). Drive: The surprising truth about what motivates us. Riverhead Books.
• Seligman, M. E. P. (2011). Flourish: A visionary new understanding of happiness and well-being. Free Press.
• Sincero, J. (2013). You are a badass: How to stop doubting your greatness and start living an awesome life. Running Press.
• Sturt, D., & Nordstrom, T. (2018). Great work: How to make a difference people love. McGraw-Hill Education.
• Tolle, E. (2004). The power of now: A guide to spiritual enlightenment. New World Library.
• Twerski, A. (2006). Happiness and the human spirit: The spirituality of becoming the best you can be. Jewish Lights Publishing.
• Zander, R., & Zander, B. (2002). The art of possibility: Transforming professional and personal life. Penguin Books.

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Essay on My Dream for Students and Children

500+ words essay on my dream.

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

Determination

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

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

Staying Motivated

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

Keep Remembering Goal

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

Reward Yourself

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

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

Take Some Breaks

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

Stay Among Positive People

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

Don’t Hesitate to Make Mistakes

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

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

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

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74 Dreaming Essay Topic Ideas & Examples

🏆 best dreaming topic ideas & essay examples, ✍️ interesting topics to write about dreaming, 🔖 good essay topics on dreaming, ❓ research questions about dreams.

• The Importance of Sleeping and Dreaming Finally, I would not take this pill since I love seeing dreams and realize that this “miracle medicine” will cause too many negative consequences.
• Dreaming, Consciousness and Cognition For instance, the behaviorist supposition that the brain is always awakened and only from the external by sense organ procedures cannot define daydreams; likewise, for the statement that consciousness is the straight or restricted product […]
• Dreams and the Process of Dreaming Analysis Dreams are said to be like opening a door to the rest of the mind, all of one’s friends, fears, phobias, hopes, wishes, good times, and bad times are there.
• Lucid Dreaming in Science Fiction and Technology The author provides an interesting and intriguing article about the phenomenon of lucid dreaming and its representation in culture and media.
• Impoverished and Excessive Dreaming Many patients saw a dog in their dreams that tried to bite them; they began to defend themselves or hit the dog, and, in reality, they hit their spouses or walls/beds.
• Nature and Functions of Dreaming Still, other researchers argue that one of the key functions of dreams is to maintain our bodily and psychological health. To conclude, it is obvious that many suggestions have been put forward by researchers about […]
• Kertha Gosa Ceiling vs. “Dreaming” paintings by Aborigines of Australia Over a long period, Aborigine’s paintings have advanced to the point of intertwining with the public dissertation, with a great recognition in Australia and the rest of the world.
• Concept of Dreaming Theories in Psychology One of the theories that are common is the belief that dreams occur as a result of the human mind trying to incorporate external stimuli while one is sleeping.
• The Use of Illusion Argument, Dreaming Argument, and Evil Genius Argument by Descartes
• The Centrality of the Dreaming and Its Importance for Aboriginal Spirituality
• An Overview of the Dream State and the Concept of Human Dreaming
• Animal Dreaming And Substantiation A Connection To Humanity
• Understanding the Unconcious Dreaming
• How Is the Power of Dreams and Dreaming in the Novel of Mice and Men
• Dreams, Dreaming and Phases of Sleep
• Phenomenology of Dreaming
• The Beauty Of Dreaming: How Dreams Drive The Individual
• The Dreaming and Traditional Aboriginal Spirituality
• Freud’s Theory of Dreaming and Repression
• Sleeping and Dreaming and Theories of Sleep
• Gender And Dreaming In Mapuche Shamanistic Practices
• The Benefits Of Lucid Dreaming
• An Overview of the Controversy of Dreaming, a Cognitive Activity During Sleep
• The Importance of Dreaming and Sleeping
• Procrastination and Day Dreaming
• The Psychological Theories Of The Function Of Dreaming
• Difference Between Astral Projection And Lucid Dreaming
• Dreaming as Significant Process in Human Life Experience
• Exploring Causes of Sleep Difficulty and Dreaming Problems
• Dreams and Dreaming Nightmares in Children
• Dreaming Can Bring Misery in the Great Gatsby By F. Scott
• Varieties of Lucid Dreaming Experience, by Stephen Laberge
• The Significance of Land to the Dreaming for Aboriginal People and the Impact of the Land Rights Movement
• Dreaming And Post Traumatic Stress Disorder
• Understanding the Science of Dreaming Through Oneirology
• The Importance of Dreaming and the Sub-Conscious
• Descartes’ Meditations: Dreaming and Evil Demon Arguments
• Dreaming Various Amount Of People Experiences Different Effects
• Comparing and Contrasting Psychological Theories of Dreaming
• The Skeptical Dreaming Argument of Rene Descartes, and the Priori and the Posteriori
• Dreaming Is Known As The Journey Your Mind
• Day Dreaming in the Middle of the Summer Heat
• Synchroncities in the History of Paranormal Dreaming
• What Dreams May Come True?
• What Every Athlete Dreams, of but Few Achieve?
• What Makes Your Friend’s Dreams Come True?
• What Does the Bible Say About Dreams?
• When Dreams and Reality Collide?
• Why Do We Forget Dreams?
• Why Are Dreams Interesting for Philosophers?
• What Makes a Nightmare a Nightmare?
• What’s the Most Common Nightmare?
• What Are the Most Typical Nightmare Themes and What Do They Mean?
• Why Are Dreams Important to Duddy Kravitz?
• Why Do People Dream and What the Dreams Mean?
• What Are Dreams, and Do They Affect Us in a Good Way or a Bad Way?
• What Are the Key Similarities and Differences Between Freud and Jung’s Theories of Dreams?
• What Are You Doing to Achieve Your Dreams?
• How Dreams Affect Our Personalities?
• How Dreams and Omens Support the Theme of Interconnection?
• How Can Dreams Sustain People Through Life, or Can Break Them Down When It Doesn’t Come True?
• How Do Dreams Have Symbolic Meaning?
• How Women Follow Their Dreams Without Embarrassment?
• How Do Different People Use Different Things to Escape Life Problems or Find Motivation to Dreams?
• Can Dreams Tell the Future?
• Are Dreams Messages From Our Subconscious Mind or Insignificant Manifest?
• Are Dreams the Reason for Mythology?
• Can Blind Person See Dreams?
• What Are the Most Rare Dreams?
• How Long Do Dreams Last?
• Can You Learn From Your Dreams?
• Do We Dream Differently Across the World?
• Do We Know When We Are Dreaming?
• Chicago (A-D)
• Chicago (N-B)

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Editorial: lyric's 'dream big' essay contest inspires.

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BALTIMORE -- We often talk about investing in our future, but rarely do we see what that looks like.

This week, the Lyric Baltimore showed us on one of the world's brightest and most historic stages.

For the fifth year, the Lyric hosted the Dream Big Essay Contest , and once again, it showcased the hope that exists among Baltimore's young people.

The fifth grade through 12th grade students detailed their vision for the future, dreaming of a world of peace and equality where they will be the next diplomats and doctors. Their words served as goals and aspirations for the future.

And while their delivery was breathtaking, what was truly inspirational was their poise and ability to address a captivated audience of adults who hung on their every word.

The finalists' thoughtful and emotional messages earned them cash prizes, laptops and other gifts from a few of our corporate partners.

Whether it's a tangible investment, or just your time, it can be transformative in the lives of our young people. We must continue to do whatever we can to encourage them to think, to work and to care about the world around them.

The Lyric's Education Foundation is leading by example. We were proud to be a part of this year's campaign that invests in the future of our children through education and by encouraging them to turn their dreams into reality.

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Editorial: Lyric's 'Dream Big' Essay Contest

We often talk about investing in our future, but rarely do we see what that looks like. This week, the Lyric Baltimore showed us on one of the world's brightest and most historic stages. For the fifth year, the Lyric hosted the Dream Big Essay Contest, and once again, it showcased the hope that exists among Baltimore's young people. The fifth grade through 12th grade students detailed their vision for the future, dreaming of a world of peace and equality where they will be the next diplomats and doctors. Their words served as goals and aspirations for the future.

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Analysis In its 2024 budget, the Victorian government forgets debt, dreams big and crosses its fingers

There's a clear and simple message you get from reading the Victorian government's budget papers : don't panic.

Sure, there's a few numbers that will widen your eyes.

Money the government gets in (revenue) for the next financial year is $96.1 billion, which is less than projected it will spend (expenses) of $98.3 billion.

And yes, debt is $156.2 billion rising to $187.8 billion by 2027-28 – which by that time will be 25 per cent of the value of all the goods and services produced in the state in a year (called gross state product or GSP).

And OK, that means a daily interest bill on the debt of about $15 million, climbing to more than $25 million a day by 2027.

But why worry? This is Victoria. Get with the program.

That program — if you buy into the government's vision — is a rapidly-growing population that will buy property, find employment and get around on mega-transport projects due to open just before the next state election.

There are schools, tunnels, hospitals and roads to service this swelling growth, as Melbourne (where the vast majority of Victorians live) becomes the nation's largest city, overtaking a waterside resort for squillionaires to the north that also houses normal people.

All that needs to happen is for employment to stay strong, inflation and construction costs to keep moderating, interest rates to go no higher, workers to find housing that is being built at a far slower rate than people are moving here and a few other "risk factors".

Fingers crossed, eh?

The problems

With the immense debt and still unfunded mega-projects like a circular underground railway (the Suburban Rail Loop) about to start digging, you would expect a state government 2.5-years from an election would raise money and cut costs — hard.

There's a bit of that, but not much. It's more Facebook Marketplace than selling a kidney.

The government is making extra cash by:

• Shifting commercial and industrial properties from a stamp duty (cost when sold) system to one that kicks in 10 years after the sale and is then annual.
• People dumping stuff at the tip will pay more, bringing it into line with fees for New South Wales and South Australia.
• Lifting the Fire Services Levy from where it started a decade ago to a higher level.

The savings are also pretty minimal. There's things like ending the Sick Pay Guarantee, a COVID-era pilot of paying sick leave to casuals. With a more "worker friendly" regime in power federally (the government's words) the pilot is over for now.

The Jacinta Allan-led government will also trim in costs by:

• Ending some COVID-era employment.
• Reducing office space as work-from-home and those reduced numbers impact the desks required. 
• Trimming in a program to expand state-funded pharmacy and care clinics.
• Making the money for Breakthrough Victoria, which funds speculative start-up tech businesses, stretch for 15-years rather than the original 10-years it was meant to.

It's not exactly ring all the alarms stuff is it? That's because they're not worried.

Get with the program and all cost is an investment. Public sector wages help pump private sector ones. Infrastructure unlocks value.

Remember the daily cost of that interest bill? Treasurer Tim Pallas calculates it as "1/4000th of one per cent of the economy" – an infinitesimal smidge of nothingness compared to the riches that await Victorians … if it all works out.

And there's a surprising group helping them get there.

Opposing forces

At the end of 2022 Victorians went to the polls.

After the painful repeated lockdowns in Melbourne — and with the exploding cost of keeping the state alive barely covered by a federal government accused of a lack of interest or care in the plight of the southern mainland state — there were a lot of predictions about the fate of the then eight-year-old government.

Plenty of interstate commentators had written Dan Andrews' political obituary, based on his bombastic personality, COVID-era decisions and ballooning debt.

But at the election the government didn't lose seats. It gained them.

By the time the next election rolls around Liberal-National opposition will have been in power for just four years between 1999 and 2026.

Some could say their show of unity, policy ideas and the cut-through they are making with the Victorian public show a resolute commitment to remaining in opposition.

What even is money?

Underpinning all of this are a few things that might not seem obvious.

One is the immense employment that's been delivered by infrastructure programs, public sector growth and things like "free TAFE".

Another is that the government has literally built credibility by starting and finishing big projects — new schools and hospitals, the removal of scores of level crossings — sprinkled in every corner of the state.

Adding to it is that COVID changed what people think about government, debt, and the role of the state in guiding the economy — we're seeing that federally too, as taxpayers invest billions in specific companies and industries.

If you think any government is going to leave the future to the invisible hand of the free market, you haven't been paying attention. That's gone.

A final element is that there's not a compelling competing vision about Victoria's growth and how it is being dealt with.

People can be unhappy about the untold millions spent on infrastructure, but when a new five-station underground rail line opens under the central business district next year, I don't expect a protest march out the front about the cost.

More likely is that people will use it, love it and ask a pressing question: When will there be one where I live?

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