3 We shall wait until the hidden unconscious we are seeking appears of itself, as the missing word Monaco in the experiment which we have described.
Now we can understand, too, how unimportant it is how much, how little, above all, how accurately or how indifferently the dream is remembered. For the dream which is remembered is not the real one, but a distorted substitute, which is to help us approach the real dream by awakening other substitute formations and by making the unconscious in the dream conscious. Therefore if our recollection of the dream was faulty, it has simply brought about a further distortion of this substitute, a distortion which cannot, however, be unmotivated.
One can interpret one’s own dreams as well as those of others. One learns even more from these, for the process yields more proof. If we try this, we observe that something impedes the work. Haphazard ideas arise, but we do not let them have their way. Tendencies to test and to choose make themselves felt. As an idea occurs, we say to ourselves “No, that does not fit, that does not belong here”; of a second “that is too senseless”; of a third, “this is entirely beside the point”; and one can easily observe how the ideas are stifled and suppressed by these objections, even before they have become entirely clear. On the one hand, therefore, too much importance is attached to the dream elements themselves; on the other, the result of free association is vitiated by the process of selection. If you are not interpreting the dream alone, if you allow someone else to interpret it for you, you will soon discover another motive which induces you to make this forbidden choice. At times you say to yourself, “No, this idea is too unpleasant, I either will not or cannot divulge this.”
Clearly these objections are a menace to the success of our work. We must guard against them, in our own case by the firm resolve not to give way to them; and in the interpretation of the dreams of others by making the hard and fast rule for them, never to omit any idea from their account, even if one of the following four objections should arise: that is, if it should seem too unimportant, absurd, too irrelevant or too embarrassing to relate. The dreamer promises to obey this rule, but it is annoying to see how poorly he keeps his promise at times. At first we account for this by supposing that in spite of the authoritative assurance which has been given to the dreamer, he is not impressed with the importance of free association, and plan perhaps to win his theoretic approval by giving him papers to read or by sending him to lectures which are to make him a disciple of our views concerning free association. But we are deterred from such blunders by the observation that, in one’s own case, where convictions may certainly be trusted, the same critical objections arise against certain ideas, and can only be suppressed subsequently, upon second thought, as it were.
Instead of becoming vexed at the disobedience of the dreamer, these experiences can be turned to account in teaching something new, something which is the more important the less we are prepared for it. We understand that the task of interpreting dreams is carried on against a certain resistance which manifests itself by these critical objections. This resistance is independent of the theoretical conviction of the dreamer. Even more is apparent. We discover that such a critical objection is never justified. On the contrary, those ideas which we are so anxious to suppress, prove without exception to be the most important, the most decisive, in the search for the unconscious. It is even a mark of distinction if an idea is accompanied by such an objection.
This resistance is something entirely new, a phenomenon which we have found as a result of our hypotheses although it was not originally included in them. We are not too pleasantly surprised by this new factor in our problem. We suspect that it will not make our work any easier. It might even tempt us to abandon our entire work in connection with the dream. Such an unimportant thing as the dream and in addition such difficulties instead of a smooth technique! But from another point of view, these same difficulties may prove fascinating, and suggest that the work is worth the trouble. Whenever we try to penetrate to the hidden unconscious, starting out from the substitute which the dream element represents, we meet with resistance. Hence, we are justified in supposing that something of weight must be hidden behind the substitute. What other reason could there be for the difficulties which are maintained for purposes of concealment? If a child does not want to open his clenched fist, he is certainly hiding something he ought not to have.
Just as soon as we bring the dynamic representation of resistance into our consideration of the case, we must realize that this factor is something quantitatively variable. There may be greater or lesser resistances and we are prepared to see these differences in the course of our work. We may perhaps connect this with another experience found in the work of dream interpretation. For sometimes only one or two ideas serve to carry us from the dream element to its unconscious aspect, while at other times long chains of associations and the suppression of many critical objections are necessary. We shall note that these variations are connected with the variable force of resistance. This observation is probably correct. If resistance is slight, then the substitute is not far removed from the unconscious, but strong resistance carries with it a great distortion of the unconscious and in addition a long journey back to it.
Perhaps the time has come to take a dream and try out our method to see if our faith in it shall be confirmed. But which dream shall we choose? You cannot imagine how hard it is for me to decide, and at this point I cannot explain the source of the difficulty. Of course, there must be dreams which, as a whole, have suffered slight distortion, and it would be best to start with one of these. But which dreams are the least distorted? Those which are sensible and not confused, of which I have already given you two examples? This would be a gross misunderstanding. Testing shows that these dreams have suffered by distortion to an exceptionally high degree. But if I take the first best dream, regardless of certain necessary conditions, you would probably be very much disappointed. Perhaps we should have to note such an abundance of ideas in connection with single elements of dream that it would be absolutely impossible to review the work in perspective. If we write the dream out and confront it with the written account of all the ideas which arise in connection with it, these may easily amount to a reiteration of the text of the dream. It would therefore seem most practical to choose for analysis several short dreams of which each one can at least reveal or confirm something. This is what we shall decide upon, provided experience should not point out where we shall really find slightly distorted dreams.
But I know of another way to simplify matters, one which, moreover, lies in our path. Instead of attempting the interpretation of entire dreams, we shall limit ourselves to single dream elements and by observing a series of examples we shall see how these are explained by the application of our method.
1. A lady relates that as a child she often dreamt “that God had a pointed paper hat on his head.” How do you expect to understand that without the help of the dreamer? Why, it sounds quite absurd. It is no longer absurd when the lady testifies that as a child she was frequently made to wear such a hat at the table, because she could not help stealing glances at the plates of her brothers and sisters to see if one of them had gotten more than she. The hat was therefore supposed to act as a sort of blinder. This explanation was moreover historic, and given without the least difficulty. The meaning of this fragment and of the whole brief dream, is clear with the help of a further idea of the dreamer. “Since I had heard that God was all-knowing and all-seeing,” she said, “the dream can only mean that I know everything and see everything just as God does, even when they try to prevent me.” This example is perhaps too simple.
2. A sceptical patient has a longer dream, in which certain people happen to tell her about my book concerning laughter and praise it highly. Then something is mentioned about a certain “‘canal,’ perhaps another book in which ‘canal’ occurs, or something else with the word ‘canal’ . . . she doesn’t know . . . it is all confused.”
Now you will be inclined to think that the element “canal” will evade interpretation because it is so vague. You are right as to the supposed difficulty, but it is not difficult because it is vague, but rather it is vague for a different reason, the same reason which also makes the interpretation difficult. The dreamer can think of nothing concerning the word canal, I naturally can think of nothing. A little while later, as a matter of fact on the