Almost a decade after the annunciatory experience of his dreams, Descartes returned to this use of doubt in a more rigorous manner: in part 3 of the Discourse he dates to the years 1628-29 his formulation of the arguments that led him through a systematic doubt of everything that could be doubted to the Archimedean point of "I think, therefore I am," and from thence to a reconstruction of philosophy.
In the second section of this essay I remarked on the image of psychic overdetermination provided in Descartes's first dream of 10 November 1619 by the wind's attempt to push him into a church in which he had already decided to seek shelter from that same wind; and I commented also on the curious overlap in Descartes's own interpretation of his dreams of his good genius, the evil spirit, and the God who governs the entire episode.
And in so doing it deflects the dreamer from his initial path, meta hodos: almost from the first moment of his dream, then, he is following a "voie detournee.
And maybe they did catch one of his dreams
, one of those reign-of-God dreams of what it is going to be like when no one throws stones but embraces the other, when all shall become like a wondering and believing child, when all shall walk the extra mile and turn the other cheek and give the shirt and coat as well, when all will forgive 7 times 70 times.