So far, we find ourselves in cultures in which the dreamer welcomes the invisible non-human in dreams and upon awakening he tries to decipher his message. We call these cultures descendants, since beings descend in the dreams of humans. But we know that there are others in which the dream experience is even more personal. Cultures in which the dream is first and foremost an experience of the core of the human being, say his soul, that leaves the body and that circulates through a world of different nature, that rises. The night is in this case a journey of the soul, and a dream of a short story.
We will call this culture ascending, since during sleep the souls roam in an elevated ether. This dream experience has particular characteristics. It allows the dream to participate in the world of myths, circulate, often act, this world that, appropriately, is known as sleep time in Australian culture. The dream is not in this case a secondary experience like our modern world, that of wakefulness residues, assembly of non-metabolized mental detritus, on the contrary, it is a primary experience, an active participation in the destiny of the world.
In this way, when the firearms made an appearance and inflicted gunshot wounds, a dream sorcerer soon had witnessed the basis of the creation of the world that chronicles the primary establishment, prototype and precedent of all gunshot wounds, as well as its healing.
There is no event in the world that, before occurring, has not been announced in dreams. Because it is known that before he gave it a rare thing, it is announced in the sky, from where it extends to the world and is transmitted through a herald.
From his daily journey through the world of dreams, the soul will be able to bring new knowledge, which could be revealed as fundamental for awake life, and even for social life. The dream is by no means imaginary construction, it is fundamentally real experience, even if it is only the experience of the soul. The world through which the soul circulates really consists and does not open to humans except in dreams. The awake life is fenced, confined in the perimeter of the known, the dream ventures through other spaces, sometimes unknown, but which also concern humans. Moreover, the events that take place involve the protagonists, although it is not the dreamer, who will realize it the next day.
In cultures, the dream has been accompanied by an intense experience that gives it a reality that is perhaps more convincing than a simple perception would make it more convincing because the consequences of the dream are more serious than the events of everyday life.
In these contexts, in which the soul of the dreamer undertakes a trip every night, it must be ensured that it is correctly reintegrated with the body upon waking. That is why it is feared that it will be lost during sleep or even that it is captured by the beings of the dream, producing all kinds of disorders upon waking up. It is a world in which it is recognized that certain diseases, psychological or somatic, are triggered from the depths of a dream, are triggered by sleep.
The dream is no longer just a premonition of a future reality, a premonition that allows the interpreter to predict such a reality, it is also a commitment, a debt that must be settled to maintain harmony between the two worlds, and even sometimes, to safeguard the life of the dreamy The dream turns out to be therefore a constraint, a source of new obligations that the dream interpreter has defined since, and whose modalities he must explain. These cultures, those of the Indians of North and South America, that the aborigines of Australia, of the Indonesians, who show great interest in the dream, are mostly mystical cultures, in which the medical man is an initiate in dreams, or shield in dreams and ceaselessly interrogate the sick about their dreams. Within these worlds, which we could call centric, the person very often remembers their dreams to their smallest details. The story of a dream can last about an hour, or even longer, while in our modern world, telling a dream rarely takes more than two or three minutes. We can also add that in these dream worlds, where experience opportunities are subordinated to the production of certain dreams, where everyone is supposed to dream, and even fetuses and newborns, is where the most effective drugs are found. It is in these cultures where the effects of hallucinogens such as peyote in Mexico are discovered. It would be said and culture lives of dreams have gone in search of products that allow to open the doors of sleep to the awake man.
Just one more comment about the hue of dreams in mystical societies. Favoring the experience to the detriment of the senses, the dream will like to live the dream rather than subject it to the sagacity of the interpreter. The dream participant would be in this case +1 day than a hermeneutic specialist. He will not hesitate to venture into himself through the meanders of the world of dreams, risking, they say, his life and mental health, often before the patient himself, always accompanying him to refine his experience and compare it with the elements of the mythological Corpus, which must necessarily dominate.
Also in this case, therefore, we have professionals, not entirely interpreters, as we have seen, but more exactly guides, often also priests and healers, who dominate a reference Corpus. While Mediterranean and African societies are rather descending, and Australian Americans rather ascending, it is convenient not to consider these categories too rigidly. There are more rules trends, trends in which personal options are developed, both for the user of the dream and for the professional. Not a few middle-aged Arab interpreters resemble shamans, and many South American shamans welcome beings in dreams. In addition, these models of perception and interpretation of the dream evolve in an increasingly open world. The vast majority of American Indians have converted to Christianity or some other monotheism, frequent churches, evangelical or charismatic. In them, ancient methods are prohibited and are persecuted as diabolical practices. But the background remains, and above all the mythological Corpus. The Indians of the Amazon, an example, although they have retained their way of understanding dreams, have much more problems than before when it comes to finding shamans in a modern and Christian context. And it is not certain that those who come to discover deserve their trust.
We draw attention here to the fact that these are general models, which should not be considered as intangible realities. It is not about setting standards, but establishing concepts.
We retain only two main ideas, reminiscent of those of which we have already spoken previously, in these worlds, the dream is, more than anywhere else, a subjective experience, the dream is very explicitly a debt extracted from the reality that it is necessary to settle as soon as possible.
On the subject of this rapid panorama of the mythological Corpus that serve as reference to the interpreters of the dream, a comment is imposed. You might believe that the dream is a reality, and the Corpus a kind of mold that is applied mechanically. But it must be remembered that, if we take into consideration its own process, the dream takes place at the time of the paradoxical physical dream, during a physiological sequence whose function worked It is to reprogram the idiosyncrasy of the dreamer. Well, the use of mythological references acted little in the same way, extracting the elements that concern only the dreamer from among the common heritage of the group to which it belongs. Psychological construction of an identity that repeats a genetic option for the paradoxical dream, construction of a unique destination, and therefore unique, from materials extracted from a cultural mythological corpus, for the dream and its interpretation.
This observation can be inferred that there is no dream on the one hand and on the other hand the interpretation, but always a set consisting of both united elements.
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