How might we explain the parallels between Freud's 1895 Irma dream and his 1923 cancer?

Abstract

Freud's 1895 "Irma" dream-the first he ever submitted to a detailed analysis, the dream he used as the "specimen dream" in The Interpretation of Dreams-seems to have contained both images of his 1923 cancer as well as a reasonable "theory" as to its etiology. In this paper, four possible explanations are discussed. There is reason to think that some dreams reflect biological states and that dreams may eventually be used to help in early diagnosis of physical illnesses. The "Irma" dream is seen, in part, as a warning "sent" by Freud's body. This helps explain Freud's fascination with the dream. From this angle (and there are many other angles), Freud's theorizing about dreams represented his attempt to become conscious of that which would eventually kill him. The discussion section focuses on how connections between dreams and disease states have been, and might further be, studied.

Exploring dream work at end of life.

“…Because sleep and dreams are, according to The Tibetan Book of the Dead , “little deaths,” learning from them is one way of preparing. More recent accounts of dreams and healing include Steckel's note regarding the incidence of prodromal or diagnostic dreams in his preface to Freud's The Interpretation of Dreams (Mallon, 2000) and Hersh's (1995) finding, in Freud's 1895 “Irma” dream, signs of the cancer that Freud was diagnosed as having in 1923.…”

Does dream interpretation have any limits? An evaluation of interpretations of the dream of "Irma's Injection."

“…And, there is considerable variety in these attempts. Some investigators have provided additional day residues that are intended to enrich our understanding of the forces affecting Freud's life at the time of the dream (Anzieu, 1986;Caire, 1981;Eissler, 1985;Elms, 1980;Erikson, 1954;Feldman, 1984;Greenberg & Pearlman, 1978;Grinstein, 1968;Hartman, 1983;Hersch, 1995;Leavitt, 1956;Schorske, 1973;Schur, 1966Schur, , 1969Schur, , 1972Sheng old, 1969;Stevens, 1995;Swan, 1974;Wax, 1996). Others have explored the infantile sources that may have shaped this dream (Anderson, 1986;Elms, 1980;Erikson, 1954;Feldman, 1984;Friedman, 1993;Mahony, 1977;Mautner, 1991;Spotnitz & Meadow, 1976;Stewart & Freeman, 1972;Swan, 1974).…”

“…1) professional conscientiousness (Anzieu, 1986;Caire, 1981;Eissler, 1985;Feldman, 1984;Freud, 1953;Greenberg & Pearlman, 1978;Hartman, 1983;Leavitt, 1956;May, 1979;Pietsch, 1987;Schorske, 1973;Schur, 1966;van Velsen, 1984;Wax, 1996); 2) health concerns (Anzieu, 1986;Blum, 1981;Caire, 1981;Eissler, 1985;Freud, 1953;Hartman, 1983;Hersch, 1995;Pitrowski, 1973;Pietsch, 1987;Schur, 1966;Stewart & Freeman, 1972); 3) a wish to substitute one person for another (Erikson, 1954;Freud, 1953); 4) seeking forbidden heterosexual satisfaction (Abraham & Freud, 1965;Anzieu, 1986;Erikson, 1954;Grinstein, 1968;Hartman, 1983;Rycroft, 1979;Stewart & Freeman, 1972;Swan, 1974); 5) conception, pregnancy, and generativity (Anderson, 1986;Anzieu, 1986;Eissler, 1985;Erikson, 1954;Kaplan, 1984/85;Spotnitz & Meadow, 1976;Stevens, 1995;van Vel sen, 1984);…”

“…Several re-interpreters have suggested that other events in Freud's life may be seen as day residues for "The Irma Dream," such as his wife's 6th pregnancy (Elms, 1980), his heart problem (Anzieu, 1986;Piotrowski, 1971;Schur, 1966), his nasal catarrh (Elms 1980;Erikson, 1954;Freud, 1953, pp. 108-121,292-295;Nagera, 1969), his smoking (Caire, 1981;Hersch, 1995), and his future oral cancer (Caire, 1981;Hersch, 1995). Each of these suggestions, like Schur's, has serious shortcomings when critically examined.…”

“…In 1980, Elms (1980) provided the most extensive summary of the interpretive themes that has been offered. These include: professional conscientiousness (Anzieu, 1986; Caire, 1981; Eissler, 1985; Feldman, 1984; Freud, 1953; Greenberg & Pearlman, 1978; Hartman, 1983; Leavitt, 1956; May, 1979; Pietsch, 1987; Schorske, 1973; Schur, 1966; van Velsen, 1984; Wax, 1996); health concerns (Anzieu, 1986; Blum, 1981; Caire, 1981; Eissler, 1985; Freud, 1953; Hartman, 1983; Hersch, 1995; Pitrowski, 1973; Pietsch, 1987; Schur, 1966; Stewart & Freeman, 1972); a wish to substitute one person for another (Erikson, 1954; Freud, 1953); seeking forbidden heterosexual satisfaction (Abraham & Freud, 1965; Anzieu, 1986; Erikson, 1954; Grinstein, 1968; Hartman, 1983; Rycroft, 1979; Stewart & Freeman, 1972; Swan, 1974); conception, pregnancy, and generativity (Anderson, 1986; Anzieu, 1986; Eissler, 1985; Erikson, 1954; Kaplan, 1984/85; Spotnitz & Meadow, 1976; Stevens, 1995; van Vel sen, 1984); concerns about being examined, “feminine yelding,” and homosexual passivity (Erikson, 1954; Feldman, 1984; Grinstein, 1968; Leavitt, 1956; Mautner, 1991; Schur, 1966; Spotnitz & Meadow, 1976; Swan, 1974; van Velsen, 1984); the practice of psychoanalysis (Anzieu, 1986; Bosnak, 1984; Erikson, 1954; Langs, 1984; Swan, 1974; Whitman et al, 1969); ego identity (Craig, 1988; Erikson, 1954; Kaplan, 1984/85; Whitman et al, 1969); and concerns involving Freud’s wife Martha’s health, competition with his children for Martha’s attention, and the search for a sexual alternative to vaginal intercourse. Elms saw these as com...…”