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

By following "the path of reverie"-a constantly downhill path-consciousness relaxes and wanders-and consequently becomes clouded. So it is never the right time, when one is dreaming, to "do phenomenology."

We must listen to poets.

Childhood lasts all through life. It returns to animate broad sections of adult life... Poets will help us to find this living childhood within us, this permanent, durable immobile world.

Through imagination, thanks to the subtleties of the irreality function, we re-enter the world of confidence, the world of the confident being, which is the proper world for reverie.

Cosmic reveries separate us from project reveries. They situate us in a world and not in a society. The cosmic reverie possesses a sort of stability or tranquility. It helps us escape time. It is a state.

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.