Reading in Dreams

There is a lot of debate as to whether it is possible to read text in dreams. I know I am able to 'read' in dreams, if 'read' means to comprehend a message or information from text which is communicating something in written form. However, if I try to look at the letters and characters which make up this text, my experience has been that it does not resemble normal writing - in either my own English language, or any other language I am familiar with. Usually, the letters are in the Roman alphabet, but do not form comprehensible words - often the 'words' are only made up of two letters, or appear as one long string of characters. But I can always decipher the meaning without problem, as if I am reading everyday words, spelled correctly and following the standard rules of grammar and syntax. Why is this? 

The main difference between reading in real-life and reading in dreams is that in real-life, we are using an external source which contains text, such as a book, a mobile phone or laptop screen or a sign - or perhaps our environment. We are able to recognise 'words' even where they appear unintentionally, the same way we can recognise the human face in objects such as burnt toast or cloud formations. However, in dreams, words are a projection of our subconscious minds, and can appear distorted and changed in ways which actual real-life text cannot. Dream text is characteristically fluid and proteus - able to take on an infinite variety of visual forms and therefore, it is an excellent 'reality check' device when learning to lucid dream. If you look closely at text or numbers in a dream, spotting how different they appear from real-life can often trigger lucidity. 

Some dreamers report that text is gibberish, upside down, or in a foreign language. It may appear fuzzy or unstable. I have experienced upside down text before in my own dreams. Sometimes, the first line of text may appear as you would expect, but the rest is unintelligible on closer inspection. The dreamer may experience the dream text transforming or moving before their eyes. 

A common occurrence is reading something in a dream and then finding that you only recall the general gist of what was communicated, rather than the precise words. This is also typical of conversations between dream characters - you get the content, but not the specific way in which it was communicated. It may be that our dreaming mind creates a meaning which we understand in an intuitive pre-verbal way, so that we are only able to summarise the content upon waking. It is apparently quite rare to encounter long text in a dream, and usually, where the dreamer is able to recall specifically what text they read in a dream, it tends to be short - like names, road signs, movie/book titles or newspaper headlines etc. It is possible that the brain is unequipped to deal with verbal/visual language during REM sleep - it may be that the part of the brain which deals with linguistics is shut off during sleep. The language centres of the brain exist in the left hemisphere - which is known to be inactive during the dream state.

However, the brain is linguistically creative during dreaming - it is able to manipulate complex symbolism and wordplay to communicate subconscious meaning in very profound ways. Puns and wordplay have been a recurrent theme of reported dreams throughout human history - dreams recorded from the Ancient Greek, Romoan and Egyptian epochs show these characteristics, demonstrating that it is a universal trait for our brain to use language to encode and reveal meaning when we are in REM sleep, which can be recalled on waking. The dreaming brain may use verbal or visual puns to encode/reveal meaning. It uses the same linguistic framework as that employed by the waking brain, so we are able to categorise dream wordplay according to four recognisable forms:

1. Homonyms: words that are spelled the same, but have different meanings - i.e plane (airplane) or plain ('plain of consciousness')
2. Idioms: colloquial/slang words which are common to a particular group (usually defined by language, location or membership of a community) - i.e. 'curiosity killed the cat'
3. Anagrams: words which have a different meaning when rearranged - i.e. 'axl rose' = 'oral sex'
4. Syllabification: forming new words by dividing the original word into separate syllables - i.e. a non-perfect example would be 'together' = to-get-her

Thus, wordplay may show up as written text, dialogue, or submerged into the scene, action or objects of the dream. Another rich source of meaning in dreams is the names of people or things. When encountering an unknown dream character, paying careful attention to their name may reveal implicit clues as to their subconscious significance. In dreams there it is impossible to distinguish between images and the dream language used to describe them. When recording dreams you are likely to find wordplay, puns and visual metaphors arising from the combination of elements or sequences of the dream and your interaction with them. This is why free association (stream of consciousness exercises) may be a fruitful method of interpreting dreams, as often meditating on the dream imagery and content and then allowing your mind to free associate unlocks hidden meanings, enabling you to decipher the symbolism within the dream. Faraday describes wordplay in 'dream language' as 'making puns in the stream of thought that goes on in the back [of one's mind] and comes out in pictures'.

Dreams also create new objects which do not exist in the real world, hence why sometimes dream objects are impossible to visually recall or describe when awake. These are known as 'interobjects'. Visual metaphors and dream-created objects are components of a conceptual world of symbolism which goes beyond linguistic meaning and we are able to confront the limits of our linguistic ability and verbal language to find meaning from what is incommunicable. 

Because the dreaming brain communicates via non-verbal language, it is possible to identify a dream object by looking at its relational, functional or emotional context. For example, the right hemisphere of the brain (when awake) identifies objects by context or purpose, whereas the left hemisphere identifies objects by title or name. Creation of a dream object is largely done by the right hemisphere, so by considering the function/purpose of this object within the dream it may be possible to ascertain its meaning for the dreamer. As noted above, the left hemisphere, which processes language in the waking brain is inactive during dreaming, so the right hemisphere is responsible for processing dream language. This means that emphasis is placed on memory, association, emotion, context and visualisation rather than logic, and does not follow a set of rational rules which may explain why language is able to morph and transform during a dream, but retain a deep symbolic meaning - even if it presents as little more than random combinations of characters, words or sounds.

Freud describes a process known as 'Condensation' whereby complex concepts, memories, ideas, emotions etc are condensed into one single object, element, character or word. For example, American psychologist and parapsychologist, Thelma Moss (aka Constance A Newland reported of dreaming of a pea pod. She associated this with being a symbol of her father's penis - pea meaning 'pee' or 'urine' and pod meaning 'seed carrier' thus representing the testicles. One of Freud's patients reported dreaming of kissing his uncle in an 'auto' - he free associated on this visual symbol and realised it meant 'autoeroticism'.

In the animated series of Batman, 'Perchance to Dream' (1992), Bruce Wayne attempts to read a newspaper and books in a library, to find that the words are jumbled and distorted, alerting him to the fact that something is not quite right (despite the fact he is no longer Batman and his parents are still alive). He witnesses another 'Batman' character stop a heist on a jewellery store named 'AXLJYZIV'. The episode climaxes when Bruce Wayne confronts the new 'Batman' character (actually The Mad Hatter in disguise) and attacks him, telling him this is all just a dream - of which he became aware when he was unable to read. His explanation is that reading is a function of the right side of the brain and dreaming is regulated  by the left. In order to escape his dream, Bruce Wayne jumps from a tower, but because his brain is unable to create a dream scenario in which he dies, he awakens, realising he has been under mind control at the hands of The Mad Hatter.

For interesting discourse which covers the subject of dream language see:
MJ Bletchner, The Dream Frontier (2001)
RE Guiley, Dreamspeak (2001)
PA Kilroe, 'The Dream Pun: What is a Play on Words Without Words?' (2000) 10(4) Dreaming 193
A Faraday, The Dream Game (1974) & Dream Power (1972)

Bruce Wayne in Batman: Perchance to Dream (1992)

Inspirational Images

Dream 237

I was at the train station buying tickets to travel to London. I paid over £30 for the tickets and booked a seat on the 10:00 pm train. I went back to my nan's house in Sheringham to get ready and pack my bags. I took ages getting ready, putting on makeup and choosing clothes. When I checked the time, it was nearly 10:00 pm and I did not have enough time to catch the train. I could not travel on the later train as I would have to buy additional tickets (I had wasted money on the tickets for the train I missed). If I paid for a later train I would arrive in London past midnight and not be able to book a hotel room for my stay. 

The scene changed and my home in Norwich was now a school, with a sandpit outside. One of the girls attending the school had several female carers who were all named after classical male/female singing types - Soprano, Contralto, Tenor and Bass. I cannot remember the girl's name and she is not known to me in real-life. She was fat with auburn hair and wearing a stripy top - blue and orange, horizontal stripes. She had brought two school bags with her - one normal and another which looked like it was covered in either paper mache or meringue, so it looked like a sculpted white conch shell. Both were backpacks. The latter one was so she could get all her classmates to sign their names on the white covering. She went outside to the sandpit area and began to paint the letters of the alphabet on the bag so the other students could include their name under the appropriate initial letter i.e. Alice, Amanda, Andrew under 'A', Benjamin, Belinda, Bryan under 'B' etc. The girl then became very upset. It appeared that one of the boys in the class (also unknown to me in real-life) had done something to upset her. He was apparently (in the dream) a friend of my stepbrother, JM. He was tallish and skinny and had whitish-greyish-blonde curly hair, with a bandanna or headband across his forehead. The carers were making a fuss, calling people on the landline phone and pandering to the girl who was crying hysterically. 

A judge came into my house/the classroom. He had a court transcript with him which was marked with yellow highlighter pen. It was a very thick stack of papers. He began reading out the offence which the boy had committed against the girl, and the background facts. It turned out that this girl was very very shy. She had wanted to bring her old school bag with her (the one covered in paper mache/meringue) so she could gather signatures from her classmates. The boy had decided that she should not be allowed to have two bags and took the paper mache/meringue one, or at least withheld it from her (there was no allegation of theft). This had caused her great upset. The judge was very sympathetic to the girl, who was crying throughout 'the hearing' and creating a big fuss. I thought to myself that she may have significant learning difficulties which might explain her reaction. The boy was made to stand in the centre of the room (by my dining table - the room appeared as it does in real-life) and 'be judged'. I am not sure what his punishment was, but the judge condemned his actions in front of the whole class. I kept looking at the judge's highlighted legal papers - he was sat to my left side.

The scene changed and I was at my nan's house, in my bedroom, sitting on the bed. My ex-boyfriend, SL turned up - he was pregnant, wearing a white smock dress or top of some kind. He helped me claim a refund for my unused train tickets and book some more. 

I have used a new technique for illustrating dream characters, as it can be very difficult, if not impossible to find existing images on the internet which perfectly capture what I saw in my dream. I have used Sims3 to create the 'dream characters' which I then edit using Paint (I do not have Photoshop or anything more technological than Paint, nor the skills to use these softwares, so the images are still far from high quality). I hope the new images I have made capture the dream characters a little better than my text descriptions.

Train tickets

The female

The male

The bag which was covered in paper mache or meringue - the top one shows the shape better, the bottom one shows the texture better

The judge's highlighted legal notes - hearing the case of the conch-shell bag

An Introduction to Sleep Paralysis

Since I had a nasty sleep paralysis experience a little while ago (see Dream 216 by clicking on this link), I thought it was about time that I wrote an article about it. Sleep paralysis is a phenomenon which typically occurs when a person is either waking or falling asleep and experiences a temporary inability to move their body or use their voice. Researchers have found that two brain chemicals - glycine and GABA - are responsible for muscle paralysis during episodes of sleep paralysis. 

It has been characterised as a temporary state during the transition between sleep and wakefulness which is marked by muscle atonia (weakness) and may be accompanied by terrifying hallucinatory visions or audible sounds, to which the person is unable to react. Many sufferers of sleep paralysis describe experiences of being visited by a spirit, demon or entity, which either physically attacks them, sits on them restricting breathing or movement, or tries to have sex with them. These experiences may also be accompanied by feelings of floating, falling or dissociating from the physical body. Typically, the sensory elements of sleep paralysis are considered to be more distressing and traumatic than mere paralysis. Studies have shown that sleep paralysis has a more negative impact on 'intuitive thinkers' who hold supernatural beliefs regarding the cause, and perceive the experience as 'threatening' in contrast to 'analytical thinkers' who explain their sleep paralysis experience in scientific or naturalistic terms. However, studies have been unable to draw any causal relationship between beliefs and frequency of sleep paralysis occurrence. Oneironauts and lucid dreamers may actually welcome episodes of sleep paralysis as it is regarded as a good gateway to lucidity and OBEs (out-of-body experiences).

Scientists believe that sleep paralysis occurs as a result of interrupted REM sleep. The REM stage of sleep - in which dreaming occurs - puts the sleeper into a state of paralysis to prevent them from acting out their dreams. Sleep paralysis has been linked to a number of disorders including sleep apnea, narcolepsy, migraines and anxiety, but it can also occur in isolation of any other sleep-related issue. 

The two main forms of sleep paralysis are isolated sleep paralysis (ISP) and recurrent isolated sleep paralysis (RISP) - with ISP being the more common type experienced. Occurrences of ISP tend to be infrequent and short in duration - typically lasting less that one minute. ISP may only occur once in an individual's entire life. They tend to be associated with incubus/intruder hallucinations. RISP is a chronic form of the phenomenon, where the individual will suffer frequent occurrences which  much longer - sometimes for as long as one hour at a time - and also experience perceived out of body experiences. In cases of RISP, some individuals will experience numerous incidents of sleep paralysis throughout the course of a single episode of sleep. Apparently, it is difficult to distinguish between narcoleptic cataplexy and sleep paralysis, as the two conditions are physically indistinguishable. However cataplexy most commonly occurs when an individual is falling asleep, while ISP and RISP tend to occur when the individual is waking. 

Approximately 30 - 50% of individuals diagnosed with narcolepsy experience sleep paralysis as an auxiliary symptom, compared with around 6.2% of the general population. Some studies suggest that between 5 - 60% of the general population experiences episodes of sleep paralysis, but these figures vary significantly due to survey method differences. The majority of individuals who experience non-narcoleptic sleep paralysis will have a episode once a month to once a year. Only 3% of individuals prone to sleep paralysis and who are not diagnosed with a neurological or sleep disorder will experience RISP on a nightly basis. There is no known gender bias revealed by research, although age has been found to be a factor, with certain age groups being more susceptible - around 36% of individuals who experience ISP will do so between the ages of 25 - 44 years.

The pathophysiology of sleep paralysis has not been clearly identified, although several theories have been put forward as explanation. The first - and most common - of these theories suggests that sleep paralysis is a form of parasomnia which results from an abnormal overlap between REM sleep stages and wakefulness. Polysomnographic studies have shown that individuals suffering from sleep paralysis had shorted REM latencies and REM/NREM cycles than normal, as well as fragmented REM stages. This study supports the notion that disturbance of regular sleep patterns can instigate an episode of sleep paralysis as this disturbance can cause fragmentation of REM cycles - a state often observed in combination with sleep paralysis.

Another theory of sleep paralysis suggests it may occur because the neural bodies responsible for the regulation of sleep are out of balance, which causes the sleep states to overlap. The sleep-on (cholinergic neural populations) are over-activated and the sleep-off (serotonergic neural populations) are under-activated, and the latter - which enable complete arousal from the sleep state - cannot overcome the former, which keep the brain in a state of sleep. During normal REM sleep, the threshold for stimuli to cause arousal is elevated significantly, contrasted with sleep paralysis states, where there is no blocking of exogenous stimuli, which means it is much easier for an outside stimulus (such as noise) to arouse the sleeper. It is also argued that there may be problems in melatonin regulation, which in normal circumstances regulates serotonergic neural populations. Melatonin is typically at its lowest point during REM sleep. Inhibition of melatonin at an inappropriate time makes it impossible for the sleep-off neural populations to de-popularise when presented with a stimulus which would normally result in complete arousal (such as the sound of an alarm clock). This explains how REM sleep and waking states may overlap, and the sensation of muscle paralysis upon waking. If the effects of sleep on neural populations cannot be counteracted, then the characteristics of REM sleep are retained in waking states, with common consequences being anxiety/paranoia, muscle pain/weakness and headaches.

Research into sleep paralysis has found a genetic link - the characteristic fragmentation of REM sleep, hypnopompic and hynagogic hallucinations have a hereditary component in other parasomnias which lends credence to the idea that sleep paralysis may be inherited. Twin studies of monozygotic pairs (identical twins) have shown that if one twin experiences sleep paralysis (RISP), the other twin is also likely to also.

Theories of sleep paralysis which support the genetic argument, tend to point to disruption at the physiological level as an explanation - i.e. mistakes in the signalling pathways for arousal or disruption of melatonin/neural population regulation. broader diagnoses focus on the dissociative elements as being key to explaining the phenomenon, pointing towards studies into narcoleptics, who have difficulty in recall and distinguishing between waking/sleep states and dreaming/reality, which are also characteristic of states of delirium. There has also been suggestion that sleep paralysis may be positively correlated with depression, as there is an 11% frequency of sleep paralysis observed in depressive individuals which may indicate that sleep paralysis is caused by a disruption in REM sleep, triggered by depressive states.

Sleep paralysis is diagnosed by ruling out the presence of other sleep disorders, such as narcolepsy, for which there is a genetic test available. There are many potential ways to prevent sleep paralysis advocated, such as refraining from behaviours thought to be linked to the phenomenon, or changing sleeping routines believed to contribute to its occurrence. Studies have linked insomnia, sleep deprivation, disruption of sleep patterns, over-use of stimulants, use of certain ADHD medications, physical fatigue and stress to a greater likelihood of sleep paralysis occurring. Sleeping in the supine position (laying on the back, face up) is also a prominent instigator of sleep paralysis, largely because this position makes it easier for the soft palate to collapse and obstruct the airways of the sleeper, which is a possibility even in individuals not diagnosed as suffering from sleep apnea. The increased exertion of pressure from gravity on the lungs may be responsible for a greater amount of micro-arousals during sleep. 

Many factors can therefore increase the risk of RISP and ISP, but these conditions can often be avoided by making minor lifestyle changes, for example, adopting regular sleep routines and good 'sleep hygiene' although theories which support genetic causes of sleep paralysis would dispute the effectiveness of environmental changes in prevention and this explains why sleep paralysis persists in some individuals.

Cross-cultural explanations for sleep paralysis

Samuel Johnson codified sleep paralysis as a 'nightmare' in A Dictionary of the English Language (1755). Sleep paralysis is attributed to the work of demons, specifically incubi, which were said to sit on the chest of sleepers. The old English name for these beings was 'mare' or 'maere' (from proto-German 'maron', which is similar to the Sanskrit word of the same spelling and old Norse 'mara' which is reminiscent of the Greek word which appears in the Odyssey) - hence nightmare. Many European cultures have variants of this belief/word: in Iceland, Sweden, the Faroe Islands, Bulgaria and Poland, the term 'mara' is used; in Germany 'mahr'; In Holland 'nachmerrie'; in Denmark and Norwich 'mare'; in Old Irish 'morrigain'; in Croatia, Bosnia, Serbia and Slovenia 'mora'; in French 'cauchemar'; in Romania 'moroi'; in the Czech Republic 'mura'; and in Slovakia 'mora'. The origin is thought to date back to the proto-Indo-European era where reference is made to  'mora' or 'mer' which means 'harm' or 'to rub away'.

Folklore suggests that spiritual possession or magic could be the cause of sleep paralysis, whilst by the 19th century, Europeans were considering dietary habits as a potential explanation for sleep paralysis - for example Charles Dicken's A Christmas Carroll (1843) and The Household Cyclopedia (1881) both refer to various foods as reasons for dream disturbances.

In Scandinavian folklore, sleep paralysis is caused by a 'mare' which is a damned, cursed woman, related to inbuci and succubi. She leaves her physical body at night and visits sleepers, sitting on their ribcage, leading to them experiencing sleep paralysis. This theme is explored in the Swedish movie Marianne (2011). Finnish culture refers to sleep paralysis as 'unihalvaus', although the word for nightmare, 'painajainen' is thought to originally refer to sleep paralysis - 'painajai' means 'pusher/presser'.

In Hungarian society, the 'lidercnyomas' refers to both 'pressing' and 'wraith'. Other phrases used to explain sleep paralysis are 'boszorkany' (witch), 'tunder' (fairy) or 'ordogszereto' (demon lover). In Iceland, sleep paralysis is said to be caused by a 'mara' - a female goblin or succubus.

In Malta, sleep paralysis is caused by an attack by Haddiela - the wife of Hares, a mythological character. The Haddiela attacks in a similar way to that attributed to poltergeists and can be prevented by placing a knife or silverware under the pillow prior to sleep. In Greece and Cyprus, sleep paralysis is caused by mora, 'vahnas' or 'varypnas' which visit the sleeper to steal their speech and sit on their chest, causing a sensation of asphyxiation.

Catalan culture interprets sleep paralysis as visitation by a giant cat or dog which is covered in black hair and has steel paws (with holes, so the 'pesanta' as it is known,  is unable to steal anything). It sits on the chest of the sleeper.

In Latvia, sleep paralysis is caused by the 'lietuvens', the soul of a person killed by strangulation, hanging or drowning. It visits the sleeper and domestic animals and strangles/tortures its victim, although it can be overcome by moving the big toe of the left foot.

In Newfoundland (South Carolina) and Georgia, local mythology tells of an old hag, who leaves her physical body at night and sits on the chest of sleepers, causing sleep paralysis. The hag is thought to be summonsed by curse for the purposes of attacking a third party. In David J Hufford, The Terror that Comes in the Night (1982), the author states that it is local custom to recite the Lord's Prayer backwards to repel the hag.

In Gullar lore, the experience of nightmares is referred to as being 'hag-ridden'. The 'old hag' figure appears in old English and Anglo-American custom, as a nightmare spirit. In the Southern states of the USA, old custom would refer to a 'witch riding your back' as an explanation of sleep paralysis. It is considered to be a portent of forthcoming tragedy or accident.

It is now believed that reporting of nocturnal attacks by 'witches' such as Bridget Bishop during the Salem Witch Trials (1692 - 1693) were probably incidences of sleep paralysis.

In Mexico, sleep paralysis is thought to be caused by 'subirse el muerto' ('dead person on you') while in Brazil, local custom refers to a mythological being called the 'pisadeira' which means 'she who steps on someone's back'.

Independent research studies have found that African-Americans tend to be more predisposed to ISP, referring to the experience as a 'witch/haint riding you'. In contemporary Western culture, reference is made to 'shadow people', typically identified as three separate entities: a man with a hat, an old hag and a hooded figure. The presence of these characters are explained by statistics which suggest that 20% of sleep paralysis occurrences involve hallucinations. This could also provide an explanation for perceived alien abductions.

In Fiji, sleep paralysis is described as 'kana tevoro' or 'being eaten by a demon'. The demon is often interpreted as being the recently deceased relative of the sleeper who has returned due to unfinished business or to communicate something important to the sleeper. It is typical for the sleep paralysis sufferer to shout 'kania!' to the demon, which means 'eat!' - encouraging the 'possession' to be prolonged so the sleeper might seek answers to why the demon has come to them. Upon awakening from the sleep paralysis, the demon is cursed with expletives and chased away.

In Nigeria, ISP is much more common in individuals of African descent than Nigerian Africans or white persons, and is referred to as having 'the devil on your back'. Amongst the Yoruba people of Southern Nigeria, sleep paralysis is thought to be caused by 'Ogun Oru' ('nocturnal warfare') which involves acute night-time disturbance, attributed to demonic infiltration of the body and psyche of the sleeper whilst dreaming and characterised by a female presence - a 'spiritual spouse' in a feud with the dreamer's 'earthly spouse' whom appears due to eating whilst dreaming, causing bewitchment of the sleeper. The condition is treated by Christian prayer or elaborate ritual to exorcise the imbibed demonic spirit. In Zimbabwe, sleep paralysis is known as 'Madzikirira' which means 'something pressing one down' and is characterised as an evil spirit who visits the sleeper to use them for a malevolent purpose. In Ethiopia, the word 'dukak' is used to describe sleep paralysis - an evil spirit which visits the sleeper. Long-term chewers of khat often experience sleep paralysis as a side-effect of withdrawal. 'Dukak' used in the context of khat use translates as 'depression' - which afflicts those quitting khat. The dukak is perceived as an anthropomorphism of the depressive state, who appears in hallucinations and physically tortures its victims. In Swahili-speaking East African cultures, sleep paralysis is referred to as 'jinamizi' - a creature which sits on the sleeper, sometimes strangling them, and making it difficult to breath. In Morocco, sleep paralysis is known as 'Bou Rattat' - a demon which covers the sleeper's body so they are unable to move or speak.

In Turkey, sleep paralysis is known as 'karabasan' which is a form of demonic visitation during sleep. A 'djinn' (Arabic, 'cin' in Turkish, 'genie' in English) holds the sleeper down and strangles them so it can steal their breath, only relenting if their victim prays to Allah and recites certain passages of the Qur'an. In both Pakistani and Iranian cultures, sleep paralysis is explained by a visit from 'Shaitan' (Satan), 'bakhtak' or 'ifrit' which is a ghoulish haunting caused by the black magic or curses of an enemy. Many persons wear a 'ta'wiz' amulet to ward off the evil eye and Muslim holy men are able to perform exorcism in the event of such a curse being placed on a person or household. Arabic cultures also refer to the 'Ja thoom' which translates as 'what sits heavy on something' and is attributed to visitation by the Shaitan or ifrit sitting on the sleeper's chest, which can be prevented by sleeping on the right side and reading the Throne Verse of the Qur'an. Kurdish folklore refers to the 'Motakka', a demon which visits sleepers to steal their breath. It is believed that young children are particularly targeted because they tend to breath heavier during sleep.

In Thailand Laos and Cambodia, folklore says that sleep paralysis is caused by a ghost known as 'Phi Am', a popular character in Thai comics, who assaults the sleeper severely enough to cause bruising. Sleep paralysis is sometimes referred to as 'khmout sukkhot' and is distinct from other types of ghost possession. 

In Hmong lore, sleep paralysis is referred to as 'dab tsog' which is a nocturnal pressing spirit who holds the sleeper down and has been blamed for incidence of sudden unexplained nocturnal death syndrome (there were over 100 sudden nocturnal deaths of South East Asians between the 1970s and 1980s, but this is now believed to be the result of Brugada syndrome, a genetic cardiac disorder following studies of the interplay between this condition and the traditional meaning of the 'dab tsog' attack).

In Vietnam, sleep paralysis is known as 'ma de' ('being held down by a ghost') or 'bong de' ('being held down by a shadow'). In the Phillipines 'bangungut' is an experience of sleep paralysis attributed to nightmares which are capable of killing the sleeper. In Malaysian custom, 'kena tindh' (or 'ketindihan in Indonesian) refers to 'being pressed' and this experience is believed to be the result of malign presence in the guise of demonic figures which appear in the 'blind spot' of a person's field of vision.

In Eastern Chinese custom, it is thought that a mouse can steal your breath at night in order to give it longevity and take human form at night. The mouse is believed to achieve this by sitting on the sleeper's face, usually under their nostrils. In other Chinese lore, sleep paralysis or (gui ya shen/chuang or 'meng yan' is described as 'ghost pressing on body', 'ghost pressing on bed' or 'ghost oppression').

In Japanese culture, sleep paralysis is known as 'kanashibari', meaning 'bound or fastened in metal'. In Korea, the term for sleep paralysis is 'gawi nulim' which means 'being pressed down by a ghost'. In Mongolia, sleep paralysis is called 'khar darakh' which translates as 'to be pressed by the Black' or 'when the Dark presses'.

In Kashmiri tradition, sleep paralysis is caused by an invisible being known as a 'pasokdhar' or 'sayaa' which resides in every house, but makes its presence known if the house is unclean or the inhabitants have failed to worship every god. 

In Bangladesh, sleep paralysis is referred to as 'boba' which literally translates to 'speechless' - one of the common symptoms of sleep paralysis. In Tamil Nadu and Sri Lanka, sleep paralysis is referred to as 'Amuku Be' or 'Amuku Pei' which means 'ghost that forces one down'). In Nepalese and especially Newari tradition, sleep paralysis is caused by 'Khyaak' which is a ghost which lives in the dark places under the stairs.

I plan to post further articles on this topic as there is a wealth of information, particularly on the relationship between sleep paralysis and lucid dreaming. In the meantime, please enjoy some images inspired by accounts of sleep paralysis which I have posted below. I have included the details of the artist/title/date where possible.

Eugene Thivier, Le Cachemar (1894)

Henry Schreiber, Night Terror (2012)

Nikolai Abraham, Abildgaard, Mareridt (1800)

Henry Fuselli, The Nightmare (1781)

Dream 236

The details of this dream were really unclear visually, but the emotional aspect was quite strong. I was in some form of waiting room, seated in a single row of chairs in the centre of the room. The room was brightly lit and decorated in shades of beige, brown and bright orange, although I cannot recall the furniture or who else was in the room with me, except for the fact that my mum was also there. The room seemed to have 'walls' jutting out into the central space, but these walls were a collage of flat pieces of paper which were overlaid to create textured, broken spaces. I was tasked with painting a different room in the same building which had panelled wooden walls and a big wooden dresser/wardrobe. The walls had to be orange and the dresser had to be purple. I was left alone to do this job. I found the painting boring and difficult. The paint was thick and gloopy and did not spread easily against the wood, so I had to keep going back over the same surface area. Eventually, I was rejoined by my mum and an unknown male who were coming to check my progress. I had only managed to paint a small section of one of the walls (badly) and the top part of the dresser. My mum and the male seemed disappointed.

I was taken back to the first room with the paper walls and the row of chairs. In the centre of the room there was a counter (beige) which formed the 'fourth wall' of an installation created by the paper collages. Inside this space was a person - I am not sure if it was male or female, but I would guess the latter (I just cannot remember, it's not that the person was androgynous). My mum and the male told me that I had to swing a wrecking ball and try and kill the person. I started to do this. I did not feel happy and I kept missing, or just brushing the person with the wrecking ball, but not putting enough force into it or hitting my target directly. The person kept ducking and dodging the wrecking ball and screaming in fear. I could see the beige, brown and orange colours very vividly. My mum and the unknown male were criticising me for my technique and telling me to swing the wrecking ball harder. I started throwing orange paint at the person instead and managed to cover them, making them scream piercingly, which created a profound sense of guilt in me.