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This psychiatrist discounted the users' self-expressed effects because of his preconceptions concerning the nature of and motives for marijuana use, as well as a theoretical tradition that makes such assumptions possible. The sociologist, on the other hand, feels that he can uncover his respondent's actual feelings in a brief interview—that is, feelings on certain levels and about certain aspects of his life. The psychiatrist may feel that many months of deep psychoanalysis would begin to tap some unconscious feelings of which even the individual is not aware. Perhaps the two approaches should not be thought of as contradictory but merely different. The sociologist, at any rate, takes seriously the expressed meaning that an activity has for its actors. This does not necessarily mean that this is the only "true" approach, or even the approach that is "most true." But it is one layer of reality, and a layer very much worth knowing. Another way of putting this is that we wish to examine the mythological level. This might appear to contradict our earlier principle. In fact, it is entirely consistent with it. We do not mean by "myth" that which is untrue. The question of truth and falsity is largely irrelevant—at least on the ethnographic level. That a rain dance does not really cause rain to fall is, in a sense, irrelevant. That is has a certain vibrancy in a tribal fabric is, on the other hand, of utmost relevancy. By treating a group or society's collective wisdom as tribal folklore is not to demean it; it is in fact an effort to elevate it to the status of the semi-sacred. Myth grows organically out of the visceral troubles of a people; any attempt to refute its validity is inevitably misplaced. 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