Dream

Dream (pronounced dreem)

(1) Mental activity, usually in the form of an imagined series of events, occurring during certain phases of sleep.

(2) The sleeping state in which this occurs.

(3) To have a dream.

(4) A sequence of imaginative thoughts indulged in while awake; daydream; fantasy.

(5) A vain hope; to suffer delusions; be unrealistic you're dreaming if you think you can win

(6) A cherished hope; ambition; aspiration.

(7) A descriptor of a theoretically possible, though improbable assembly or conjunction of people, things or events (dream team etc).

1200–1250:  From the Middle English dreem from the Old English drēam (joy, pleasure, gladness, delight, mirth, rejoicing, rapture, ecstasy, frenzy, music, musical instrument, harmony, melody, song, singing, jubilation, sound of music).  Cognate with Scots dreme (dream), the North Frisian drom (dream), the West Frisian dream (dream), the Low German and Dutch droom (dream), the German traum (dream), the Danish & Norwegian Bokmål drøm, the Norwegian Nynorsk draum, the Swedish dröm (dream), the Icelandic draumur (dream), the Old Saxon drōm (mirth, dream) the Old Norse draumr (dream) and the Old High German troum (dream), the Old English drēag (spectre, apparition), the Dutch bedrog (deception, deceit), the German trug (deception, illusion) and even the Ancient Greek thrulos.  The Old English was derived from the Proto-Germanic draumaz and draugmaz, the ultimate root being the primitive Indo-European dhrowgh from dhrewgh (to deceive, injure, damage).  The modern sense was first recorded in Middle English but most etymologists assume it must have been current in both in Old English and Old Saxon; the sense of "dream", though not attested in Old English, may still have been present (compare Old Saxon drōm (bustle, revelry, jubilation), and was reinforced later in Middle English by Old Norse draumr (dream) from same Proto-Germanic root.

However, among scholars there are pedants who insist the link is not established.  In Old English, dream meant only "joy, mirth, noisy merriment" and also "music" and much study has failed to prove the Old English dream is the root of the modern word for "sleeping vision," despite being identical in spelling.  Either the meaning of the word changed dramatically or "vision" was an unrecorded secondary Old English meaning of dream, or there really were two separate words.  The words for "sleeping vision" in Old English were mæting and swefn, the latter originally meant "sleep," as did a great many Indo-European "dream" nouns such as the Lithuanian sapnas, the Old Church Slavonic sunu, and the Romanic words: the French songe, the Spanish sueño and the Italian sogno all from the Classical Latin somnium, derived from the primitive Proto-European swepno, cognate with Greek hypnos from which Modern English ultimately picked up somnolence.  Dream in the sense of "ideal or aspiration" dates only from 1931, derived from the earlier sense of "something of dream-like beauty or charm", noted first in 1888.  Dream is a noun, verb & adjective, dreamed is a verb, dreamery, dreamwork, dreamworker, dreamware, dreamsign, dreamsome, dreamlining, dreamscape, dreammate, dreamlife & dreamlet are nouns, dreamful is a noun & adjective and dreamward & dreamily is an adverb, dreamish, dreamy, dreamlike, dreamworthy, dreamwrapt & dreamless are adjectivesdreaming is a noun & verb; the noun plural is dreams.

From Aristotle to Freud

Philosophers and physicians have long discussed the nature of dreams and Aristotle (384–322 BC), a bit of both, included as one of three chapters discussing sleep, the essay  De Insomniis (On Dreams) in his Parva Naturalia (short treatises on nature).  Aristotle pondered (1) whether dreams are the product of thought or of sensations, (2) the nature of sleep, the effect upon the body and its senses and (3) how dreams are caused, concluding it’s the residual movements of the sensory organs that create their existence.  A practical Greek, he also noted some dreams appear to be cause by indigestion or too much strong drink.

Dream analysis: Lindsay Lohan on Sigmund Freud’s couch.

In western thought, not much was added for two thousand-odd years, the more cheerful of the philosophers happy to speak of dreams being the minds of men free to explore their imaginings while gloomier types like the deliciously wicked Thomas Hobbes (1588–1679), writing in his classic Leviathan (1651), thought them but things “caused by the distemper of some inward parts of the body.”  It wasn’t until Sigmund Freud’s (1856-1939) book The Interpretation of Dreams (1899), that a systematised attempt was made to include dreams as part of psychiatry within the discipline of modern medicine.  Freud acknowledged Aristotle's definition of dreams as "…the mental activity of the sleeper in so far as he is asleep..." was empirically superior to any suggestion of them being something supernatural or mystic, a view that advances in modern neurobiology haven’t challenged although Freud’s views have been much criticised.

Carl Jung explains things to his wife, Swiss psychoanalyst Emma Marie Rauschenbach (1882–1955).

Dreams must once have seemed a gray area for those who dwell on the seventh of the Bible’s Ten Commandments (Exodus 20:1–17 & Deuteronomy 5:6–21): “Thou shalt not commit adultery” and worry about the passage in Matthew (5:28): “…I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart.” (King James Version (KJV, 1611)).  Jimmy Carter (1924-2024; POTUS 1977-1981) quoted Matthew in his Playboy interview (September, 1976, published in the November 1976 edition), a statement of presidential probity neither shared nor always adhered to by all his successors and predecessors, many of whom were students of the (unwritten) eleventh commandment: “Thou shall not get caught.”  What made President Carter’s interview interesting was not so much that openly he stated he’d “looked on a lot of women with lust” and committed adultery “in his heart” but that his reflections intertwined the conventional language of Christian theology with “colloquial language” not much associated with public statements from the pre-2017 White House.  The unexplored theological point was whether “lustful” dreams involving a woman with whom one does not enjoy benefit of marriage is as sinful as the same thoughts when one fully is conscious.  While it’s likely one could find theologians and bishops on either side of the debate, devotes of Saint Augustine of Hippo (354–430) can take solace in what the Swiss psychiatrist and founder of the school of analytical psychology Carl Jung wrote in Psychology and Alchemy (1953): “The conscious mind allows itself to be trained, like a parrot, but the unconscious does not - which is why St Augustine thanked God for not making him responsible for his dreams.”  So, the answer for those with sinful dreams is: Become a Jungian and go to Heaven.

Freud’s early thinking was that dreams were manifestations of the sleeper’s unconscious wish fulfilment, what he called the "royal road to the unconscious", made possible by the absence of the repressions of consciousness.  In order to conform to his other psychoanalytic theories, he argued our unconscious desires often relate to early childhood memories and experiences, dreams having both a manifest and latent content, the latter relating to deep unconscious wishes or fantasies while the former he dismissed as superficial and without meaning although he did add the manifest often disguises or obscures the latent.  What was never disguised was that Freud regarded most of the latent, regardless of the form it assumed, as inherently sexual but he later retreated from this, just as he did from his early emphasis on the primacy of unconscious wish fulfilment, noting in his 1920 essay Beyond the Pleasure Principle that trauma other experiences could influence both the existence and content of dreams.

Freud’s technique of free association

Freud classified five separate processes that facilitate dream analysis.

(1) Displacement occurs when the desire for one thing or person is symbolized by something or someone else.

(2) Projection happens when the dreamer places their own personal desires and wants onto another person.

(3) Symbolization is illustrated through a dreamer’s unconscious allowing of repressed urges and desires to be metaphorically acted out.

(4) Condensation illustrates the process by which the dreamer hides their feelings and/or urges through either contraction or minimizing its representation into a brief dream image or event.

(5) Rationalization (also referred to as secondary revision) can be identified as the final stage of dream-work in which the dreaming mind intently organizes an incoherent dream into something much more comprehensible and logical for the dreamer.

Freud also held there was a universality of symbols in dreams and his list highlights socially undesirable behaviour in euphemistic forms, a subset of which is.

(1) Vagina - circular objects; jewelry.

(2) Penis and testicles - oblong objects; the number three.

(3) Castration - an action that separates a part from the whole (losing a tooth).

(4) Coitus - an action that resembles sexual behaviour (riding a horse).

(5) Urine - anything yellow in colour.

(6) Faeces - anything brown in colour; chocolate

Although, like much of his work, Freud theories on dreams have become less fashionable within the profession, in popular culture, dream interpretation services based on Freudian systems remain widely read and are a staple of self-help books, web pages and the dozens of dream interpretation apps.

After Freud: Not everything is about sex

Animals often represent the part of your psyche that feels connected to nature and survival. Being chased by a predator suggests you're holding back repressed emotions like fear or aggression.

Babies can symbolize a literal desire to produce offspring, or your own vulnerability or need to feel loved. They can also signify a new start.

Being chased is one of the most common dream symbols in all cultures. It means you're feeling threatened, so reflect on who's chasing you (they may be symbolic) and why they're a possible threat in real life.

Clothes make a statement about how we want people to perceive us. If your dream symbol is shabby clothing, you may feel unattractive or worn out. Changing what you wear may reflect a lifestyle change.

Crosses are interpreted subjectively depending on your religious beliefs. Some see it as symbolizing balance, death, or an end to a particular phase of life. The specific circumstances will help define them.

Exams can signify self-evaluation, with the content of the exam reflecting the part of your personality or life under inspection.

Death of a friend or loved one represents change (endings and new beginnings) and is not a psychic prediction of any kind. If you are recently bereaved, it may be an attempt to come to terms with the event.

Falling is a common dream symbol that relates to our anxieties about letting go, losing control, or somehow failing after a success.

Faulty machinery in dreams is caused by the language center being shut down while asleep, making it difficult to dial a phone, read the time, or search the internet. It can also represent performance anxiety.

Food is said to symbolize knowledge, because it nourishes the body just as information nourishes the brain. However, it could just be food.

Demons are sneaky evil entities which signify repressed emotions. You may secretly feel the need to change your behaviors for the better.

Hair has significant ties with sexuality, according to Freud. Abundant hair may symbolize virility, while cutting hair off in a dream shows a loss of libido. Hair loss may also express a literal fear of going bald.

Hands are always present in dreams but when they are tied up it may represent feelings of futility. Washing your hands may express guilt. Looking closely at your hands in a dream is a good way to become lucid.

Houses can host many common dream symbols, but the building as a whole represents your inner psyche. Each room or floor can symbolize different emotions, memories and interpretations of meaningful events.

Killing in your dreams does not make you a closet murderer; it represents your desire to "kill" part of your own personality. It can also symbolize hostility towards a particular person.

Marriage may be a literal desire to wed or a merging of the feminine and masculine parts of your psyche.

Missing a flight or any other kind of transport is another common dream, revealing frustration over missing important opportunities in life. It's most common when you're struggling to make a big decision.

Money can symbolize self worth. If you dream of exchanging money, it may show that you're anticipating some changes in your life.

Mountains are obstacles, so to dream of successfully climbing a mountain can reveal a true feeling of achievement. Viewing a landscape from atop a mountain can symbolize a life under review without conscious prejudice.

Nudity is one of the most common dream symbols, revealing your true self to others. You may feel vulnerable and exposed to others. Showing off your nudity may suggest sexual urges or a desire for recognition.

People (other dream characters) are reflections of your own psyche, and may demonstrate specific aspects of your own personality.

Radios and TVs can symbolize communication channels between the conscious and unconscious minds. When lucid, ask them a question.

Roads, aside from being literal manifestations, convey your direction in life. This may be time to question your current "life path".

Schools are common dream symbols in children and teenagers but what about dreaming of school in adulthood? It may display a need to know and understand yourself, fueled by life's own lessons.

Sex dreams can symbolize intimacy and a literal desire for sex. Or they may demonstrate the unification of unconscious emotions with conscious recognition, showing a new awareness and personal growth.

Teachers, aside from being literal manifestations of people, can represent authority figures with the power to enlighten you.

Teeth are common dream symbols. Dreaming of losing your teeth may mark a fear of getting old and being unattractive to others.

Being trapped (physically) is a common nightmare theme, reflecting your real life inability to escape or make the right choice.

Vehicles may reflect how much control you feel you have over your life - for instance is the car out of control, or is someone else driving you?

Water comes in many forms, symbolizing the unconscious mind. Calm pools of water reflect inner peace while a choppy ocean can suggest unease.

Nightmare

Nightmare (pronounced nahyt-mair)

(1) A terrifying dream in which the dreamer experiences feelings of helplessness, extreme anxiety, sorrow etc.

(2) A condition, thought, or experience suggestive of a nightmare.

(3) A monster or evil spirit once believed to oppress persons during sleep.

1250–1300: From the Middle English nightmare, from the Old English nihtmare, the construct being night +‎ mare (evil spirit believed to afflict a sleeping person).  It was cognate with the Scots nichtmare and nichtmeer, the Dutch nachtmerrie, the Middle Low German nachtmār and the German Nachtmahr.  Another Old English word for it was niht-genga.

Night was from the Middle English nighte, night, nyght, niȝt & naht (night), from the Old English niht, neht, nyht, neaht & næht (night), from the Proto-Germanic nahts (night), from the primitive Indo-European nókwts (night).  It was cognate with the Scots nicht & neicht (night), the West Frisian nacht (night), the Dutch nacht (night), the Low German & German Nacht (night), the Danish nat (night), the Swedish & Norwegian natt (night), the Faroese nátt (night), the Icelandic nótt (night), the Latin nox (night), the Greek νύχτα (nýchta) (night), the Russian ночь (nočʹ) (night) and the Sanskrit नक्ति (nákti) (night).  Mare had a second etymological track from the sense of the female horse (mare from the Old English mīere).  The sense of “nightmare, monster” is from the Old English mare from the Proto-Germanic marǭ (nightmare, incubus) and can be compared with the Dutch dialectical mare, the German dialectical Mahr from the Old Norse mara which produced also the Danish mare and the Swedish mara (incubus, nightmare).  The ultimate root was the primitive Indo-European mor (feminine evil spirit).  The English and European forms were akin to the Old Irish Morrígan (phantom queen), the Albanian merë (horror), the Polish zmora (nightmare), the Czech mura (nightmare, moth) and the Greek Μόρα (Móra); doublet of mara.

The original meaning (incubus, an evil female spirit (later often called a goblin) afflicting men (or horses) in their sleep with a feeling of suffocation) dates from the thirteenth century, with the meaning shift from the incubus to the suffocating sensation it causes emerging in the mid sixteenth century.  The sense of "any bad dream" is recorded by 1829; that of "very distressing experience" is from 1831.  Nightmare and nightmarishness are nouns, nightmarish is an adjective and nightmarishly an adverb; the noun plural is nightmares.  The adjective nightmaresque is non-standard but use is not infrequent.

Bad dreams

Waking from a bad dream, Lindsay Lohan in Scary Movie 5 (2013).

Nightmares are regarded by mental health clinicians essentially as part of the human condition.  In this they differ from night terror (sometimes called sleep terror), a disorder inducing panic or feelings of morbid dread, typically during the early stages of non-rapid eye movement (NREM) sleep and usually brief in duration, lasting no more than 1-10 minutes.  Sleep terrors appear most often to begin in childhood, decreasing (usually) with age but their frequency and severity can be affected, inter alia, by sleep deprivation, medications, stress, fever and intrinsic sleep disorders.  Evidence does seem to suggest a predisposition to night terrors may be congenital and there may be an increase in prevalence among those with first-degree relatives with a similar history but the link to inheritance is dismissed by some academics as "speculative".

The Nightmare (1781), oil on canvas by the Swiss-English painter John Henry Fuseli (Johann Heinrich Füssli; 1741-1825), Detroit Institute of Arts.  It's a popular image to use to illustrate something "nightmare related".

When the political activist Max Eastman (1883–1969) visited Sigmund Freud (1856-1939) in Vienna in 1926, he observed a print of Fuseli's The Nightmare, hung next to Rembrandt's  (Rembrandt Harmenszoon van Rijn; 1606-1669) The Anatomy Lesson.  Although well known for his work on dream analysis (although it’s the self-help industry more than the neo-Freudians who have filled the book-shelves), Freud never mentions Fuseli's famous painting in his writings but it has been used by others in books and papers on the subject.  The speculation is Freud liked the work (clearly, sometimes, a painting is just a painting) but nightmares weren’t part of the intellectual framework he developed for psychoanalysis which suggested dreams (apparently of all types) were expressions of wish fulfilments while nightmares represented the superego’s desire to be punished; later he would refine this with the theory a traumatic nightmare was a manifestation of “repetition compulsion”.  The juxtaposition of sleeping beauty and goblin provoked many reactions when first displayed and encouraged Fuseli to paint several more versions.  The Nightmare has been the subject of much speculation and interpretation, including the inevitable debate between the Freudians and Jungians and was taken as a base also by political cartoonists, a bunch more nasty in earlier centuries than our more sanitized age.

The current diagnostic criteria for sleep terrors

The fifth edition of the American Psychiatric Association's (APA) Diagnostic and Statistical Manual of Mental Disorders (DSM–5, 2013) revised the diagnostic criteria for sleep terror disorder, requiring:

(1) Recurrent periods where the individual abruptly but not completely wakes from sleep, usually occurring during the first third major period of sleep.

(2) The individual experiences intense fear with a panicky scream at the beginning and symptoms of autonomic arousal, such as increased heart rate, heavy breathing, and increased perspiration. The individual cannot be soothed or comforted during the episode.

(3) The individual is unable or almost unable to remember images of the dream (only a single visual scene for example).

(4) The episode is completely forgotten.

(5) The occurrence of the sleep terror episode causes clinically significant distress or impairment in the individual's functioning.

(6) The disturbance is not due to the effects of a substance, general medical condition or medication.

(7) Coexisting mental or medical disorders do not explain the episodes of sleep terrors.

Largo

Largo (pronounced lahr-goh)

(1) Slow; in a broad, dignified style.

(2) A movement in this style in music; performed slowly and broadly.

1675-1685: From the Italian Largo (slow, broad), from the Classical Latin largus (large, abundant).  In music, as an adjective it generally means "slow in time" and, as a noun, a movement to be performed in such style.  Composers use the modifying adjectives larghet′to to indicate "somewhat slow; not so slow as long; a movement in somewhat slow time & larghis′simo for "extremely slow".

Context matters

In music, largo is an Italian tempo marking.  It translates literally as “broadly”, hence the name of Florida’s Key Largo island chain but to a conductor or musician, it means “play at a slower tempo”.  In composition, the language of tempo markings is nuanced for while both largo and adagio signify a slowing of pace, they convey different meanings to which composers can also add refinements such as the emotionally manipulative bolt-ons giocoso (merry), mesto (sad) and nobilmente (noble).

Adagio (music performed in a slow, leisurely manner, borrowed circa 1745 from the Italian where the construct was ad (at) +‎ agio (ease), from the Vulgar Latin adiacens, present participle of adiacere (to lie at, to lie near), the noun sense in music to describe "a slow movement" dating from 1784) is used also in Italian traffic management (one of public administration’s more challenging assignments), appearing on Italian road signs to suggest a lower speed but drivers would never see a sign urging largo.  Except in musical notation largo means broad, a word of dimension or perspective, the use in music metaphorical as one might speak of the voice of a soprano “darkening” as they age and thus it can be baffling when composer uses largo in its ordinary sense.  In Gioachino Rossini's (1792–1868) The Barber of Seville (1816), a famously fast-paced aria is called "Largo al factotum" but this is not an instruction to the conductor but just a title; the translation being “make way (ie provide a broad space) for the servant”.  Factotum, known in English since 1556, is from the Medieval Latin factotum (do everything) and is used usually to describe a servant or assistant assigned to general duties.  Even in musical notation, the use of largo and adagio wasn’t always consistent among composers.  Jean-Jacques Rousseau (1712–1778), remembered as the philosopher who loomed over the French revolution, was also a composer and in his 1768 Dictionary of Music insisted largo was the slowest of all tempo markings but for others it lay somewhere between adagio and andante (in musical direction meaning "moderately slow", a 1742 borrowing from the Italian andante, suggesting "walking" present participle of andare (to go), from the Vulgar Latin ambitare, from the Classical Latin ambitus, past participle of ambire (to go round, go about), the construct being amb- (around), from the primitive Indo-European root ambhi- (around) + ire (go), from ei- (to go)).  Rousseau's definition is now preferred.

While Rousseau didn’t expand on this, largo does by his era seem to have come to be used to signify an expression of emotional intensity, Ombra mai fù, the opening aria from Georg Friederich Händel's (1685–1759) 1738 opera Serse being such an exemplar it’s known famously as “Handel’s Largo from Xerxes”.  A hint of Handel’s intention is his marking on the original score being the diminutive larghetto.  Joseph Haydn (1732–1809) restricted largo only to the personal, emotional passages whereas Ludwig van Beethoven (1770–1827) could use it also as a device of controlled tension, a slowing of tempo almost to a pause.  Others followed Handel, even if the largo became, after Beethoven, less fashionable, the cor anglais-haunted largo from Anton Dvořák's (1841–1904) 1893 Symphony No. 9 in E minor (From the New World) as illustrative of the technique as any.

Comrade Shostakovich (Dmitri Shostakovich 1906–1975) followed the textbook.  Having his own reasons for needing to write something to make people feel rather than think, on its first performance in 1937, the largo in his Symphony No 5 brought tears from the audience.  Pleased to have pleased the Kremlin, Shostakovich subsequently drew lachrymosity where he could, both the first movement of Symphony No 6 (1939) and three movements of the Eighth Quartet (1960) claw slowly at the emotions.  The motif is familiar from his earlier cello & violin concertos, other symphonies and a piano sonata.

Tangerine Dream, Zeit (1972).  Largo in four movements.

Zeit was one of the more starkly uncompromising pieces of the "dark ambient" music European experimentalists would for a couple of decades explore.  Four often languid movements, each a side of the two vinyl disks, it was underpinned by the then still novel Moog synthesizer and the jarring interruption of the strings of the Cologne Cello Quarte.  Whatever Zeit was, it proved to be either unique or the final evolution of the form, depending on one's view of earlier experiments with the possibilities offered by electronics.  Tangerine Dream certainly never pursued the concept but their work impressed film director Bill Friedkin (b 1935) who commissioned them to produce the soundtrack for Sorcerer (1977); at the time, the music was better received than the film although views have changed in the decades since and Sorcerer now enjoys a cult-following.  Friedkin later remarked that had he earlier known of the band, he'd have used them for The Exorcist (1973).  

Austere and gloomy, Zeit ("time" in German) was interesting experience if listened to in darkness, on headphones; acid helped.  Efforts by some to find a connection between this and the implications of inherited guilt on a generation of German youth again dabbling with amoral technologies were never convincing, Ziet just an hour and a quarter of electronica to be enjoyed or endured.  There were critics who found both but, as even the unconvinced seemed willing often to concede, in the milieu of the sometimes willfully obscure electronica of the era, the Tangerine Dream crew were fine exponents.

Lindsay Lohan story (2 September 2022) in the on-line edition of Die Zeit (The Time) a national weekly newspaper published in Hamburg, Germany.  A broadsheet (literally and editorially), it's a liberal publication and was first published in 1946, one of the earliest of the new newspapers which emerged in the immediate post-war years while Germany was still under allied occupation.  Hamburg was in the British Zone of Occupation until 1949 when it was merged with the US & French zones to constitute the Federal Republic of Germany (FRG, the old West Germany) which lasted until the 1990 unification with the German Democratic Republic (GDR, the old East Germany). 

Intertwingle

Intertwingle (pronounced in-tur-wing-guhl)

(1) To confuse or entangle together; to enmesh, to muddle.

(2) As intertwingularity, in computing and systems analysis & organization (of documents, data etc), to interconnect or interrelate in a complex way which appears to a user simple and lineal.

Late 1800s: Thought to be a portmanteau word, the construct being a blend of intertw(ine) + (interm)ingle and of interest to students of linguistics because it appears independently to have been coined at different times in different places.  The prefix inter- was from the Latin inter- (between, amid), a form of the prepositional inter (between).  Twine was from the Middle English twyn, twine & twin, from the Old English twīn (double thread, twist, twine, linen-thread, linen), from the Proto-West Germanic twiʀn (thread, twine), from the primitive Indo-European dwisnós (double), from dwóh (two).  The construct of mingle ming (from the From Middle English mingen & mengen, from the Old English mengan (to mix, combine, unite, associate with, consort, cohabit with, disturb, converse), from the Proto-West Germanic mangijan (“to mix, knead”), from the primitive Indo-European menk- (to rumple, knead)). It was cognate with the Dutch mengen (to mix, blend, mingle), the German mengen (to mix), the Danish mænge (to rub), the Old English ġemang (mixture, union, troop, crowd, multitude, congregation, assembly, business, cohabitation)) +‎ -le (a frequentative suffix of verbs, indicating repetition or continuousness).  It was cognate with the Dutch mengen (to mingle, mix) and the German mengen (to mingle, mix).  Interwingle is a noun & verb, intertwingling & intertwingularity are nouns and intertwingled is an adjective; the noun plural is intertwingularities.  By implication, the nouns intertwinglism & intertwinglist should exist but seem not to have been used.

Lindsay Lohan, who has led an intertwingled life.  The publicity shot for Just My Luck (2006) was wholly serendipitous and did not come from a session.

Intertwingle was used by Manmatha Nath Dutt (1855–1912) in The Dharma Sastra (Volume 1, 1896), one of his collections of translations into English of ancient Sanskrit & Hindu texts; under the Raj, he was a prolific translator and author and his use appears to the first known coining.  As a comic device, it was used by Montgomery Gordon Rice of Bradley Polytechnic Institute in a performance of Esmeralda (a fictional character in Victor Hugo's (1802–1885) novel Notre-Dame de Paris. 1482 (The Hunchback of Notre-Dame, 1831)) conducted during the April 1901 graduation ceremony and many instances of use have been jocular.  As a noun, the author Henry James (1843–1916) applied it as a nickname for a group of his Emmet female cousins (all of who were painters) and the use in that sense was in the vein of the way Admiral Lord Charles Beresford (1846-1919) would use “the souls” of some female acquaintances he thought discussed their feelings entirely too much.  For the US portraitist John Singer Sargent (1856–1925) it was his nickname for his early twentieth century genre paintings of his nieces, the Ormond sisters.  Sargent’s reference was to “element interchangeability”: his use of shawls as a motif and the easy substitution of one model for another, their artistic presence defined less by individual identity than the convoluted poses.  Coincidentally, as well as being one of Henry James’ “intertwingles”, the US artist Jane Emmet de Glehn (1873–1961) was one of Sargent’s muses. )

As the twentieth century progressed and in a number of fields there emerged a new literature exploring the concept of “everything being connected to everything else” and Tracy Baldwin Augur (1896-1974) found it handy (apparently as an eye-catching linguistic novelty) in a 1954 paper discussing urban planning, a discipline where truly there is much intertwingling.  Between 1933-1948 Augur had been principal planner for the TVA (Tennessee Valley Authority) and by the 1950s he was working for the URA (Urban Renewal Administration) and HHFA (Housing and Home Finance Agency), the proliferation of the alphabet soup of acronyms which had begun under the administration of Franklin Delano Roosevelt (FDR, 1882–1945, US president 1933-1945) not slowing in the post-war years.  In the discipline of town-planning the phrase “inextricably intertwined” was used in many contexts so perhaps the appearance of intertwingle was inevitable.

The use in IT and the analysis & organization of documents, data and such was in 1974 described as “intertwingularity” and defined as the deep and complex interconnection or interrelation of digital objects of any kind, and in a teleological sense the purpose was to make the connections permanently stable and accessible to users in a way which would seem seamless and lineal.  The noun intertwingularity was coined by US sociologist Dr Theodor Holm "Ted" Nelson (b 1937) and it appeared first in his book Computer Lib/Dream Machines (1974) which discussed the complexity of interrelations in human knowledge.  Dr Nelson’s most enduring legacy is Project Xanadu which, remarkably, has been in development since 1960, the objective (which evolved eventually) being a kind of macro-network, unifying all data, accessible through a simple, intuitive user interface.  Conceptually, that does of course sound like the vision imagined when the www (world wide web) was bolted onto to the internet but Dr Nelson’s critique of that sprawling, ubiquitous thing is that its “web page” approach is inherently flawed because, as IRL (in real life) when pages can be thrown away, deleting a page means a dozen or a billion hyperlinks once active around the planet are rendered instantly “broken”; what’s lacking is global content management to keep track of it all.  The project’s roots in 1960 envisages what would later be understood as hypertext but acceptance of Dr Nelson’s ideas took some time because he was speculating about hardware and software which did not then exist and would not for decades attain critical mass and the landmark Computer Lib/Dream Machines, while fleshing out the details, did so in a discursive manner better suited to modernist experimental fiction.

Conceptual illustration of intertwingling from Computer Lib/Dream Machines (1974).

Dr Nelson seems always to have liked the word “everything” (although he does allow that for some things, “most” is better”) and the most intriguing speculation, built on the notion of “everything being intertwingled”, was tied up with quantum entanglement which suggests connectivity need not be based on proximity or visible connection.  In this theory, what is now described as “dark energy” (the thus far undetectable stuff in the universe which the math of what has been detected suggests must exist) is thought potentially to be “time” itself, the universe’s most fundamental framework where it’s not so much that everything is “entangled” but that everything is (on a grand scale) a singularity and everything is happening at the same time with only the operation of (distance-based) relativity creating an observer’s perception of difference.

Applied Intertwingling: In fields like political science or organizational behaviour, the intertwingling of objects is often illustrated in ways which depict not only the existence but also the nature of a relationship.

Intoxicatingly simple in concept, the practical implications of the Xanadu resulted in something which became more complex as layers were implemented because each made obvious that more layers still were needed.  Lacking resources, Dr Nelson, cognizant of developments in computer networking, announced Xanadu should be thought a mechanism for handing information (regardless of physical location) as if existed in a unified repository.  While he didn’t use the phrase “virtual library” that seems to be how it would now be understood and in an interesting harbinger of how Facebook would in the twenty-first century describe its curated macro-space, he described Xanadu as a “docuverse”.  That was an interesting vision but development required cubic money and it wasn’t until the early 1980s when the adoption by business of the original IBM PC (1981) as a kind of corporate standard that funding was found, building on a file addressing system based on “tumblers” which were an implementation of transfinite numbers.  Transfinite numbers exist in the branch of set theory, a fundamental area of mathematical logic that studies collections of objects; set theory is the formal framework onto which infinity can be mapped.  For Xanadu to be scalable to an infinite number of documents, the numbers in use needed to be infinite but because one layer of the process was indexing, those numbers needed to be distinct in size and order, thus the utility of the transfinite.  Except in some vague conceptual sense, it’s really only (some) mathematicians who understand all this.

Xanadu’s original 17 rules

(1) Every Xanadu server is uniquely and securely identified.

(2) Every Xanadu server can be operated independently or in a network.

(3) Every user is uniquely and securely identified.

(4) Every user can search, retrieve, create and store documents.

(5) Every document can consist of any number of parts each of which may be of any data type.

(6) Every document can contain links of any type including virtual copies (“transclusions”) to any other document in the system accessible to its owner.

(7) Links are visible and can be followed from all endpoints.

(8) Permission to link to a document is explicitly granted by the act of publication.

(9) Every document can contain a royalty mechanism at any desired degree of granularity to ensure payment on any portion accessed, including virtual copies (“transclusions”) of all or part of the document.

(10) Every document is uniquely and securely identified.

(11) Every document can have secure access controls.

(12) Every document can be rapidly searched, stored and retrieved without user knowledge of where it is physically stored.

(13) Every document is automatically moved to physical storage appropriate to its frequency of access from any given location.

(14) Every document is automatically stored redundantly to maintain availability even in case of a disaster.

(15) Every Xanadu service provider can charge their users at any rate they choose for the storage, retrieval and publishing of documents.

(16) Every transaction is secure and auditable only by the parties to that transaction.

(17) The Xanadu client-server communication protocol is an openly published standard. Third-party software development and integration is encouraged.

By the early 1990s it was clear Xanadu “worked”, at least at the scale existing hardware made possible but the emergence of the www (World Wide Web) diverted the industry’s attention and by 1995 when it was clear the Web had gained critical mass, the view seemed to be Xanadu might be a slightly better or slightly worse mousetrap and soon comparisons were being with the “OS (operating system) war” between Microsoft’s Windows NT and IBM’s OS/2.  Dr Nelson however was not deterred and successive releases of implementations of parts of the Project Xanadu model were in the twenty-first century released until OpenXanadu was in 2014 made available on the Web.  Explaining how it differed from hypertext as it was done on the Web, Dr Nelson claimed HTTP (Hypertext Transfer Protocol) was inherently flawed because, the metaphor being one of bound pages, it was so prone to broken links as one page was torn off, that meaning collectively an array of dozens (or millions, trillions etc) of dead links to other dead pages.  What tumblers did was provide an address able to maintain linkages to not merely a single object (which HTTP envisages as a “piece of paper”) but an infinite set of links, achieved because transfinite numbers can handle what can be visualized as a cascade of information, the linkages between which are unlimited; this was the inheritance of the “docuverse”.  Those impressed by both the potential and drawbacks of the Blockchain will be struck by the overlaps.

Knowledge Nation, which at the time seemed a good idea but wasn’t suited to the banality of modern politics.

For the 2001 federal election in Australia, a part of the opposition Australian Labor Party’s (ALP) platform was “Knowledge Nation”, a summary of its education policy, developed by polymath and former minister for science Barry Jones (b 1932).  During the campaign, what was substantive in Knowledge Nation was little discussed because the government immediately attacked the illustrative chart which was a representation of the many components connected within the education system.  Derided as “Noodle Nation”, it was an example of why it’s no longer wise for politicians to offer anything much beyond a TWS (three word slogan).  The reaction today to a political party circulating something like The Federalist (a collection of 85 articles and essays (1787-1788) advocating the ratification of the Constitution of the United States) would be something like the “noodle nation moment”.  These days, intertwingling is best neither seen nor heard.