People who have mingled their dreams all their lives say they are often uncertain where a dream began, whether it was originally theirs or somebody else's; but within a family or village the author of a particularly erotic or ridiculous dream may be all too easily identified. People who know one another well can recognize the source-dreamer from the tone or events of the dream, its style. But after all, it has become their own as they dream it. Each dream may be shaped differently in each mind. And, as with us, the personality of the dreamer, the oneiric I, is often tenuous, strangely disguised, or unpredictably different from the daylight person. Very puzzling dreams or those with powerful emotional affect may be discussed on and off all day by the community, without the origin of the dream ever being mentioned.
But most dreams, as with us, are forgotten at waking. Dreams elude their dreamers, on every plane.
It might seem to us that the Frill have very little psychic privacy; but they are protected by this common amnesia, as well as by doubt as to any particular dream's origin, and by the obscurity of dream itself. And their dreams are truly common property. The sight of a red and black bird pecking at the ear of a bearded human head lying on a plate on a marble table and the rush of almost gleeful horror that accompanied it -- did that come from Aunt Unia's sleep, or Uncle Tu's, or Grandfather's, or the cook's, or the girl next door's? A child might ask, "Auntie, did you dream that head?" The stock answer is, "We all did." Which is, of course, the truth.
Frinthian families and small communities are close-knit and generally harmonious, though quarrels and feuds occur. The research group from Mills College that traveled to the Frinthian plane to record and study oneiric brainwave synchrony agreed that (like the synchronization of menstrual and other cycles within groups on our plane) communal dreaming may serve to strengthen the social bond. They did not speculate as to its psychological or moral effects.
From time to time a Frin is born with unusual powers of projecting and receiving dreams -- never one without the other. The Frin call such a dreamer whose "signal" is unusually clear and powerful a strong mind. That strong-minded dreamers can receive dreams from non-Frinthian humans is a proven fact. Some of them apparently can share dreams with fish, with insects, even with trees. A legendary strong mind named Du Ir claimed that he "dreamed with the mountains and the rivers," but his boast is generally regarded as poetry.
Strong minds are recognized even before birth, when the mother begins to dream that she lives in a warm, amber- colored palace without directions or gravity, full of shadows and complex rhythms and musical vibrations, and shaken often by slow peaceful earthquakes -- a dream the whole community enjoys, though late in the pregnancy it may be accompanied by a sense of pressure, of urgency, that rouses claustrophobia in some.
As the strong-minded child grows, its dreams reach two or three times farther than those of ordinary people, and tend to override or co-opt local dreams going on at the same time. The nightmares and inchoate, passionate deliria of a strong- minded child who is sick, abused, or unhappy can disturb everyone in the neighborhood, even in the next village. Such children, therefore, are treated with care; every effort is made to make their life one of good cheer and disciplined serenity. If the family is incompetent or uncaring, the village or town may intervene, the whole community earnestly seeking to ensure the child peaceful days and nights of pleasant dreams.
"World-strong minds" are legendary figures, whose dreams supposedly came to everyone in the world, and who therefore also dreamed the dreams of everyone in the world. Such men and women are revered as holy people, ideals and models for the strong dreamers of today. The moral pressure on strong-minded people is in fact intense, and so must be the psychic pressure. None of them lives in a city: they would go mad, dreaming a whole city's dreams. Mostly they gather in small communities where they live very quietly, widely dispersed from one another at night, practicing the art of "dreaming well," which mostly means dreaming harmlessly. But some of them become guides, philosophers, visionary leaders.
There are still many tribal societies on the Frinthian plane, and the Mills researchers visited several. They reported that among these peoples, strong minds are regarded as seers or shamans, with the usual perquisites and penalties of such eminence. If during a famine the tribe's strong mind dreams of traveling clear down the river and feasting by the sea, the whole tribe may share the vision of the journey and the feast so vividly, with such conviction, that they decide to pack up and start downriver. If they find food along the way, or shellfish and edible seaweeds on the beach, their strong mind gets rewarded with the choice bits; but if they find nothing or run into trouble with other tribes, the seer, now called "twisted mind," may be beaten or driven out.
The elders told the researchers that tribal councils usually follow the guidance of dream only if other indications favor it. The strong minds themselves urge caution. A seer among the Eastern zhud-Byu told the researchers, "This is what I say to my people: Some dreams tell us what we wish to believe. Some dreams tell us what we fear. Some dreams are of what we know though we may not know we knew it. The rarest dream is the dream that tells us what we did not know."
Frinthia has been open to other planes for over a century, but the rural scenery and quiet lifestyle have brought no great influx of visitors. Many tourists avoid the plane under the impression that the Frin are a race of "mindsuckers" and "psychovoyeurs."
Most Frin are still farmers, villagers, or town-dwellers, but the cities and their material technologies are growing fast. Though technologies and techniques can be imported only with the permission of the All-Frin government, requests for such permission by Frinthian companies and individuals have become increasingly frequent. Many Frin welcome this growth of urbanism and materialism, justifying it as the result of the interpretation of dreams received by their strong minds from visitors from other planes. "People came here with strange dreams," says the historian Tubar of Kaps, himself a strong mind. "Our strongest minds joined in them, and joined us with them. So we all began to see things we had never dreamed of. Vast gatherings of people, cybernets, ice cream, much commerce, many pleasant belongings and useful artifacts. 'Shall these remain only dreams?' we said. 'Shall we not bring these things into wakeful being?' So we have done that."
Other thinkers take a more dubious attitude toward alien hypnogogia. What troubles them most is that the dreaming is not reciprocal. For though a strong mind can share the dreams of an alien visitor and "broadcast" them to other Frin, nobody from another plane has been capable of sharing the dreams of the Frin. We cannot enter their nightly festival of fantasies. We are not on their wavelength.
The investigators from Mills hoped to be able to reveal the mechanism by which communal dreaming is effected, but they failed, as Frinthian scientists have also failed, so far. "Telepathy," much hyped in the literature of the interplanary travel agents, is a label, not an explanation. Researchers have established that the genetic programming of all Frinthian mammals includes the capacity for dream-sharing, but its operation, though clearly linked to the brainwave synchrony of sleepers, remains obscure. Visiting foreigners do not synchronize; they do not participate in that nightly ghost-chorus of electric impulses dancing to the same beat. But unwittingly, unwillingly -- like a deaf child shouting -- they send out their own dreams to the strong minds asleep nearby. And to many of the Frin, this seems not so much a sharing as a pollution or infection.