Reverie isn’t simply allowing oneself to daydream, where there isn’t an interaction with the flow of thoughts, ideas, and sensations. The stance adopted is similar to Jung’s active imagination191 in which a relationship or stance is established with the internal flow. Active imagination, which has been described as "dreaming with open eyes," is a technique developed by Jung to facilitate the engagement and assimilation of unconscious processes while in a relaxed but waking state. It is important to note, however, that Jung saw active imagination as an activity primarily engaged in by the analysand which, at times, might be facilitated by the analyst. While Jung did engage in the active imagination to facilitate his own process, as documented in The Red Book, it doesn’t appear that he saw active imagination as something that was engaged in with another person as it is typically conceptualized in the case of reverie.
Davidson offered Jungians an initial conceptual step towards reverie by proposing that the patient’s transference is a "lived through form of active imagination." Later, Schaverien built on Davidson’s offering by suggesting that active imagination is a method the analyst can use to understand some forms of countertransference. Schaverien proposes that active imagination can be thought of as nearly synonymous with reverie. However, I would argue that active imagination is a concept which has been predominately utilized and thought about from an intrapsychic or one person theoretical framework. Therefore, there are limitations and pitfalls, from an intersubjective perspective, with re-purposing active imagination as a dyadic (two person) or triadic (i.e. the addition of the analytic third to the dyadic perspective) concept, even if it is more familiar to Jungian readers. Attempting to use the concept of active imagination to discuss the two-fold and three-fold influences of the analytic encounter is rather like the biblical parable of putting new wine into old wineskins.
In contrast, analytic reverie, which has been a dyadic concept since inception, has been referred to by Gabbard and Ogden to as "a waking dream," but one which is dreamt with another person rather than alone. In this vein, Ogden sees reverie as both a personal/private event (i.e. intrapsychic) and an intersubjective one. To put it another way, he acknowledges the presence of two subjectivities that can experience their interaction as being both individual and collective (i.e. as an inter-connected and emergent entity). Ferro also highlights the reciprocal, dyadic nature of reverie: