When Science Dreams

“I’VE ALWAYS WONDERED WHY my brain doesn’t simply rest at night, as my body does, but instead sets to work creating an artificial world that seems as real as waking life.”

The use of the phrase, “my brain,” in Andrea Rock’s book, The Mind at Night: The New Science of How and Why We Dream, beautifully displays the problem of language, where body parts become separate entities, and dream states are artificial in comparison to waking states.

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“Landscape with the Dream of Jacob”

Rock’s book collects an amazing amount of research on brain function and dream states, including a look at the cause of dream content, sleep disorders, lucid dreaming and dream states of non-human animals.

For science though, causality, function and purpose are valued, while quality, meaning and subjective states are deemed unreliable. Scientists tend to over-value measurement, as acceptable verification of objective fact. What we dream takes a back seat to how and why we dream:

“The current revolution in thought about how and why we dream debunks some elements of the theories proposed by both Freud and Jung. But as you’ll see, there are significant pieces of each of their theories that are now supported by scientific evidence.”

The book dabbles in the fascinating but contentious debate over the source of consciousness.

“Ultimately, dream research may also help answer what many consider to be the most intriguing question of all: what is the source of the peculiar brand of self-reflective consciousness that appears to separate humans from other creatures—that nebulous quality that allows us to make intricate plans, fantasize, string memories together to create a personal history, or use abstractions such as language and art to represent our own mental processes?

At the end of the book, consciousness is said to be, “a con job beautifully carried out by neural circuitry of astonishing complexity.”

“Thanks to those who are in the forefront of the quest to comprehend those larger questions about how brain becomes mind, we are now seeing that even when we are interacting with the “real” world in waking hours, our experience actually occurs not “out there” but within the brain itself, just as it does in dreams.”

1345672If only the measurable is real, the source of consciousness will be sought only within the material brain itself. At its worse, there are more than a few scientists who are quite certain that free will itself is an illusion, because so much behavior corresponds to measurable brain physiology. One has to wonder though, has all of nature evolved only to realize that we are machines programmed to realize we are programmed?

Measuring electrical circuitry and chemical reactions does not address what drives fluctuations. Passivity and lack of agent is assumed. Can the human quality of our awareness, as it changes over a life time, affect measurable brain function? If so, I await the day that science seeks to measure our willful attempts at change over a larger span of life.

The author discusses J. Allen Hobson’s theories that all dream imagery is dependent on externals absorbed from waking states. The stranger in your dream is an amalgamation of people you have seen, that’s it. But, can you measure an unknown or prove the image is a blend of people you’ve seen? This assumes that all of our states of awareness come from internal sources.

Anytime I hear the word random being used, I am troubled. For example:

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The Sleep of Reason Produces Monsters

“In this altered state, Hobson says, the brain does its best to spin a dream plot to match brainstem signals that may randomly stimulate an intense feeling of fear one minute or a sensation of freefalling the next. Hobson and McCarley’s landmark study maintained that since the signals that initiated the creation of dream imagery came from the primitive brainstem and the more highly evolved cognitive areas of the forebrain were just passively responding to them, the dream process had “no primary ideational, volitional, or emotional content.” The resulting dream was the product of the forebrain “making the best of a bad job in producing even partially coherent dream imagery” in response to chaotic signals from the brainstem.”

Does measuring neurochemical activity in the brainstem prove involuntary stimulation, or that dream states have no correspondence to anything outside the physiology of the brain? Perhaps the seeming randomness of brain activity in sleep states is driven by something not yet understood. Can it be proven that the signals from the brainstem are “chaotic?” Here is where I think dream content itself could be studied for patterns corresponding to an individual’s dayworld experience. Correspondence between waking and dreaming states might be found to have conscious, volitional correspondence. It would be interesting to monitor the dreams of people who are in therapy or doing dream work to discern meaningful physiological brain patterns.

Below, Rock refers again to Hobson’s work on the physiology of dreaming:

“In his view, the settings and characters our brain dredges up from our personal memories or imagination as it scrambles to form a plot to respond to this chaotic electrochemical state may reflect our emotional preoccupations, and reflecting on those preoccupations can provide insight.”

The choice of the words “dredges,” and “scramble,” reveal the difficulty in accounting for the images in the dream. If not dredging and scrambling, what else might we discover to be going on in the formation of specific dream content? Perhaps there is a bridge between physiological process and symbol formation, even if locating it in matter is not possible.

Hobson concludes that many dreams in which we are trying to move, but can’t, have a physiological basis:

“Those circuits in turn are issuing orders for your body to run, but since the brainstem is preventing those signals from reaching your leg muscles, the perception carried through into the dream is that you’re trying to run but you’re stuck, so you weave that into the dream’s plot.”

What is not accounted for are the dreams in which we are moving. Having had many such dreams of walking, running, drumming, singing and even riding a bicycle, Hobson’s idea is not convincing.

Some cultural prejudices are apparent below  that I would question:

“As Jonathan Winson argued, dreams were never intended to be remembered in the first place, so when we do recall them, we’re just getting an unintended glimpse of our brain at work in its off-line mode. “It is a matter of chance, not related to their function, that we are aware of dreams at all,” says Winson.”

“Intended” by who, you might ask? “Function” for Winson, must be physiological only, which makes it “a matter of chance.” How one determines that dreams were never intended to be remembered is beyond me. Many cultures outside of western europe see dream states and images as meaningful initiatory experiences vital to their relationships with each other and the world.

Rock, however, is reporting the research without necessarily taking a stand on what she presents. I do though, sense her desire to show that dream states primarily have a physiological function. Although she acknowledges that psychological meaning is useful, she does not address its possible effect on brain function. Can we conclude that physiological brain function never corresponds to willful, active insights of meaning and symbolism that are a part of every person’s life? While correspondence may be difficult to measure, a less reductive approach to neuroscience may be useful to the field of mental health.

For many modern scientists, it seems taboo to speak of qualitative meaning as having a physiological basis or correspondence. Perhaps from a fear of losing objectivity, science believes that measuring and repeatability are the only means of validation. For those who have done dream work leading to meaningful, life-changing experience, it may be awhile before the results are recorded in the annals of science.

For a look at a more technical description of dreaming, I do highly recommend Andrea Rock’s book.

All quotes: Rock, Andrea (2009-03-25). The Mind at Night: The New Science of How and Why We Dream – Basic Books. Kindle Edition.




Leaving the Temple

“Most, if not all of modern scientific data—and the interpretation thereof—is provisional in nature, only revealing a small part of the bigger picture.  In this respect, the interpretation of this research is, regrettably, false.   Here, I mean false in as bold and far-reaching as possible: not according to truth or fact; erroneous; incorrect; designed to deceive; illusory.” Erik Andrulis

In a recent post entitled Why Most Published Research is False, Erik Andrulis, scientist and theoretician by profession, challenges the notion that the field of science is capable of providing and condensing whole truths through data and research. My own sense is that science, because constrained as much as all human endeavor is by the nature of our senses, has a limited ability to translate and interpret research and data wholly and accurately into language and practice.

I see that the persistent but often ignored inability to separate the Knower from Knowing impedes our ability to tell the whole story. I love and respect that as a Scientist, Erik not only accepts, but can articulate for a lay audience the limitations of Science, which has become one of the most influential voices in the culture.

Now days, it’s risky for anyone, but especially a professional in the science community, to be critical of Science because acceptance or rejection of accepted dogmas is often used to identify individuals as either believers or heretics, much like Christianity was used in ages past. Okay, so heretics are not likely to suffer the physical torture as in ages past, but cultural shunning is still alive and well and has created an atmosphere in which there is very little tolerance for questioning the conclusions of science and related fields, and especially those that use or cite scientific evidence to support a conclusion or the promotion of an idea or a product.

File:God the Geometer.jpgMay I suggest that science itself has fallen into the grip of a myth, and one of the most persistent and unexamined myths of the western mind; that of the Hero, the same myth that underlies Christianity.

Both address the problem of evil and of human suffering and offer a form of salvation as the solution, even though the problem gets restated by science as having material roots rather than spiritual, with the philanthropic goal of peace through prosperity by creating and using technology for the elimination of pain and suffering, and where paradise on earth means elimination of hardships of the past to feed, clothe and protect ourselves from the elements.

Worthy goals, but without reflection and clarity, the myth of the hero, with his emphasis on action and acting (salvation and saving) risks losing sight of the goal caught up in the thrill of the conquest and battle, either seeking power over demons or power over the elements inside the laboratory.

A Science that is gripped by the power of the hero myth and its fantasy of salvation has faith in a goal that lacks clarity and vision and trusts in its ability to understand the human condition, and to be on the side of goodness which empowers its position in the culture, reaching levels of intoxication similar to those of the Christian zealots it once claimed to be freeing us from. The hero’s good intentions replace the necessity for reflection and justify its every deed, from splitting the atom to modifying genes, because the ends are trusted to justify the means.

Here we find that science and religion do share a likeness in their mythological perspective of playing the part of a powerful hero which requires a weaker victim in need of saving. I see a cultural shift from the salvation of personal sin through spiritual means from the grace of God and King to the salvation of science and technology through material grace and the promise of an end to suffering.

Mythologically speaking, we have traded in our gods of religion for the gods of science and technology.

Science is supported with facts and figures, and offers us the security of the concreteness of stuff that works – all else is deemed anecdotal, meaning unreliable, not to be trusted and often used to discount all claims of a metaphysical nature such as Near Death Experiences, the power of prayer, dreams or any other spiritual practices.

There’s cultural history here in which We, being swept away by the myth of the Hero, under the guise of finally leaving religion behind and getting it right through science, are seduced by the acceptance and power that comes from the fight against the former powers of the old King, the Christian God, and even Superstition, all of which in moderns times have been placed into the shadowy darkness whose defeat as a cultural paradigm is viewed as essential for Progress.

With this criticism I am not promoting a return to the past , but that by looking at the demands of the Hero archetype through its images we might locate ourselves within the myth, and see how it drives and influences the culture through political, religious and scientific beliefs. If we want to save something, what is it and what are we saving it from, and more importantly, what are we saving it for?

“If I told you what it takes to reach the highest high,
you’d laugh and say nothing’s that simple.
But you’ve been told many times before,
Messiah’s pointed to the door.
No one had the guts to leave the Temple.” Pete Townshend