Jungian vs. Ancient Perspectives on Dreams

Jungians, especially Carl Jung himself, approach dreams from a psychological standpoint, eschewing metaphysical assertions. This does not preclude some overlap with ancient views. The key difference lies in perspective. For the ancients, dreams were messages from gods—external sources outside of oneself. In contrast, Jungians see dreams as messages from within, originating from what Jung called the “Self,” which embodies the totality of one’s personality.

The Self, in Jungian terms, is the “Dream-Maker.” Jungians ask, “What is the dream-maker trying to tell me?” This view shifts the source of dreams from distant, external gods to closer, internal sources, such as “the archetypes” and “the archaic man” within, who we have lost touch with (Private Myths pg.9). Jung suggested that the ancients accessed archetypal energy through their dreams, which they interpreted as divine messages. He famously said, “The rain ancestor has the form of rain, but in reality, he is a man. You see, what is essential in the totem is the idea of the archetypes” (Dream Interpretation, p. 85).

Archetypes, despite their psychoid nature—partly somatic, partly psychic, and wholly unknown—are not gods but images of gods. These psychic images contain energy that affects us somatically. Jung suggested that the ancients accessed these archetypal energies through their dreams, which were often interpreted as direct communications from deities.  Our modern rationality has alienated us from this archetypal basin, moving us away from the irrationality of gods and dreams. 

Jung’s empirical approach to dreams refrains from asserting whether these images are from gods or God. Instead, Jungians learn about the patterns and energies in the unconscious self through dreams. More specifically, they examine how the ego relates to the psychoid unconscious (the Self) and a possible unknown spiritual or transpersonal existence (Dreams, a Portal to the Source, p. 3).

Dreams reveal how we relate to these messages from “the gods” or archetypes, and this can also be observed in consciousness. For Jung, the ancients were in earlier stages of consciousness, identifying with their projections of God “out there.” Modern individuals, due to the rise of science, have disidentified from these projections, saying, “there are no Gods out there; I am in control.” Jungians would respond, “Yes, you’re right; they’re not out there, they’re in here.” To reach the fifth level of consciousness, one must establish an “Ego-Self” axis by paying attention to the unconscious, which often manifests through dreams.

In dreams, we contact the “whole or eternal man” (Dreams, a Portal to the Source, p. 22), lost due to our disconnection from nature and instincts. The spiritual dimension, also lost, is imaged by the Self (Dreams, a Portal to the Source, p. 2). When recognized and related to the ego, this can bridge ancient and modern ideas, restoring meaning and healing to both the external world and the inner psyche.

Integrating Eastern Teachings

Eastern philosophies offer intriguing parallels to Jungian thought. Hindus, for instance, believe our existence is a “dream of Vishnu,” dependent on his continued sleep. When he awakens, we vanish. This resonates with Jung’s dream of seeing himself as a meditating yogi, realizing it wasn’t him dreaming the yogi but the yogi dreaming him. This dream beautifully illustrates the “Ego-Self” axis and the dynamic relationship between the Self and the unconscious.

The dream of Vishnu, where Brahma (a potential ego image) emerges from Vishnu’s navel (the center of personality/creation), encapsulates this concept. Vishnu lies on a bed of snakes, symbolizing the instincts and unconscious. These universal truths, brought closer to consciousness by Jung, highlight the interconnectedness of Eastern and Jungian teachings.

The Role of the Ego in Dreams

Dreams provide invaluable information, untainted by the ego, which acts merely as an observer. This is why dreams are often seen as truthful, reflecting messages that ancients took literally and acted upon. Jung used dreams in his empirical psychology toolbox because they reveal truths that the ego cannot interfere with. The ego, responsible for light and consciousness, fabricates stories during waking hours. However, in dreams, the ego has minimal power over the dark unconscious contents.

The dream comments on the ego’s attitudes and behaviors but does not dictate actions. This explains why claims of “lucid dreaming” are contentious—control over dreams is as elusive as control over the autonomic nervous system. As Jung said, “The dream, like the nervous system, is made of pure nature.”

Conclusion

By juxtaposing Jungian psychology with ancient dream interpretations and Eastern esoteric concepts, we gain a holistic understanding of the profound wisdom embedded in our dreams. This exploration highlights the importance of self-awareness, spiritual understanding, and personal growth. Dreams serve as a portal to the unconscious, offering invaluable insights into our deepest selves and guiding us towards a more integrated and meaningful existence.

Studying dreams enriches our lives by revealing the intricate interplay between the conscious and unconscious mind, bridging ancient wisdom with contemporary psychological thought. This synthesis not only deepens our self-awareness but also enhances our spiritual understanding and provides practical guidance for personal growth.

Resources

Jung, C. G., Jung, L., & Meyer-Grass, M. (2014). Dream Interpretation Ancient and Modern: Notes from the Seminar Given in 1936-1941: Reports by Seminar Members with Discussions of Dream Series. Princeton: Princeton University Press.

Stevens, A. (1996). Private Myths: Dreams and Dreaming. London: Penguin.

Whitmont, E. C. (2014). Dreams, a Portal to the Source. Place of publication not identified: Routledge.

Additional readings:

• Bulkeley, K. (2008). Dreaming in the World’s Religions: A Comparative History. Palgrave Macmillan.
• Freud, S. (1953). The Interpretation of Dreams. Basic Books.
• Bulkeley, K. (2008). Lucretia the Dreamer: Prophetic Dreams in Sixteenth-Century Spain. Penn State University Press.