The night dreamer cannot articulate a cogito. The night dream is a dream without a dreamer.

Thanks to his complex convictions, made strong with the forces of animus and anima, the alchemist believes he is seizing the soul of the world, participating in the soul of the world. Thus, from the world to the man, alchemy is a problem of souls.

The human being taken in his profound reality as well as in his great tension of becoming is a divided being, a being which divides again, having permitted himself the illusion of unity for barely an instant. He divides and then reunites.

Here we are at the very core of the thesis we wish to defend in the present essay: reverie is under the sign of the anima. When the reverie is truly profound, the being who comes to dream within us is our anima. For a philosopher who takes his inspiration from phenomenology, a reverie on reverie is very exactly a phenomenology of the anima, and it is by coordinating reveries on reverie that he hopes to constitute a "Poetics of reverie". In other words, the poetics of reverie is a poetics of the anima.

Of course, any simplification runs the risk of mutilating reality; but it helps us establish perspectives.

Words, in their distant past, have the past of my reveries.

When we are children, people show us so many things that we lose the profound sense of seeing... And just how could adults show us the world they have lost! They know; they think they know; they say they know.