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Beyond its role in the conduct of the individual’s life, in what measure can the dream be a source of revelation? Origen did not at all exclude this possibility C. Cels. 2,60, although Augustine often combated such an idea: if one sees the dead in dreams, they appear in the same way as the living, and it is none other than dreamy images of the same nature De cura pro mortuis 11,13; Ep. 158,8; only the martyrs and the angels were capable of truly appearing to men. The ancients were fascinated by visions of the afterlife, accounts of which already abounded in the apocryphal literature. Munich Map Tourist Attractions Augustine himself, who knew that the beneficiaries of such visions saw some dreamy images and not the realities of the other world, did not fail to use such accounts for the edification of the faithful, as is proven by the accounts that he gave of the dreams of Curma or Tutulismeni De cura pro mortuis 12,15; Serm. 308,5. With respect to the vision of God, it is reserved for the higher part of the soul and the intellectual vision, and it is therefore impossible for it to occur in the course of a dream. This opinion was also shared by Diadocus of Photice On vision: SC 5b,172.
The subsequent mystical tradition valued daily vision higher than the dream. In antiquity, the hierarchy of values appeared at times to be ruined because the dream was an entirely normal phenomenon in the human being, although the vision could be the result of a psychological disturbance Origen, C. Cels. 2,60. Some authors went to the point of appealing to the dreamy experience of their listeners to help them overcome an overly literal reading of the biblical visions Origen, C. Cels. 1,48; Augustine, Ep. 169,11; Eusebius of Emesa, Hom. 25,25-28. The great interest attributed by the ancients to dreams of a religious content was similar to that of certain contemporary psychoanalysts who, without attributing to dreams a supernatural origin, acknowledge their impact upon the patient and their importance in the healing process.
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