On Dreams

 

                At first sight one might think that the subject of dreams is an altogether secondary one; this activity generally seems to have very little importance compared to the activity of our waking state.

However, if we examine the question a little more closely, we shall see that this is not at all the case.

To begin with, we should remember that more than one third of our existence is spent in sleeping and that, consequently, the time devoted to physical sleep well deserves our attention.

I say physical sleep, for it would be wrong to think that our whole being sleeps when our bodies are asleep.

A study based on certain experiments conducted according to the strictest scientific methods, was published some twenty years ago by Dr. Vaschid in a book entitled “Sleep and Dreams”.

The doctors who carried out these experiments were led to the conclusion that mental activity never really ceases; and it is this activity which is more or less confusedly transcribed in our brains by what we know as dreams. Thus, whether we are aware of it or not, we always dream.

Certainly, it is possible to suppress this activity completely and to have a total, dreamless sleep; but to be able in this way to immerse our mental being in a repose similar to the repose of our physical being, we must have achieved a perfect control over it, and this is not an easy thing to do.

In most cases, this activity is even heightened, because, as the body is asleep, the internal faculties are no longer focussed on or used by the physical life.

It is sometimes said that in a man's sleep his true nature is revealed.

Indeed, it often happens that the sensory being, which throughout the whole day has been subjected to the control of the active will, reacts all the more violently during the night  

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when this constraint is no longer effective.

All the desires that have been repressed without being dissolved – and this dissociation can only be obtained after much sound and wide-ranging analysis – seek satisfaction while the will is dormant.

And since desires are true dynamic centres of formation, they tend to organise, within and around us, the combination of circumstances that is most favourable to their satisfaction.

In this way the fruit of many efforts made by our conscious thought during the day can be destroyed in a few hours at night.

This is one of the main causes of the resistances which our will for progress often encounters within us, of the difficulties which sometimes appear insurmountable to us and which we are unable to explain, because our goodwill seems so integral to us.

We must therefore learn to know our dreams, and first of all to distinguish between them, for they are very varied in nature and quality. In the course of one night we may often have several dreams which belong to different categories, depending on the depth of our sleep.

As a general rule, each individual has a period of the night that is more favourable for dreams, during which his activity is more fertile, more intellectual, and the mental circumstances of the environment in which he moves are more interesting.

The great majority of dreams have no other value than that of a purely mechanical and uncontrolled activity of the physical brain, in which certain cells continue to function during sleep as generators of sensory images and impressions conforming to the pictures received from outside.

These dreams are nearly always caused by purely physical circumstances – state of health, digestion, position in bed, etc.

With a little self-observation and a few precautions, it is easy to avoid this type of dream, which is as useless as it is tiring, by eliminating its physical causes.

There are also other dreams which are nothing but futile 

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manifestations of the erratic activities of certain mental faculties, which associate ideas, conversations and memories that come together at random.

Such dreams are already more significant, for these erratic activities reveal to us the confusion that prevails in our mental being as soon as it is no longer subject to the control of our will, and show us that this being is still not organised or ordered within us, that it is not mature enough to have an autonomous life.

Almost the same in form to these, but more important in their consequences, are the dreams which I mentioned just now, those which arise from the inner being seeking revenge when it is freed for a moment from the constraint that we impose upon it. These dreams often enable us to perceive tendencies, inclinations, impulses, desires of which we were not conscious so long as our will to realise our ideal kept them concealed in some obscure recess of our being.

You will easily understand that rather than letting them live on unknown to us, it is better to bring them boldly and courageously to the light, so as to force them to leave us for ever.

We should therefore observe our dreams attentively; they are often useful instructors who can give us a powerful help on our way towards self-conquest.

No one knows himself well who does not know the unconfined activities of his nights, and no man can call himself his own master unless he has the perfect consciousness and mastery of the numerous actions he performs during his physical sleep.

But dreams are not merely the malignant informers of our weaknesses or the malicious destroyers of our daily effort for progress.

Although there are dreams which we should contend with or transform, there are others which should on the contrary be cultivated as precious auxiliaries in our work within and around us.

There can be no doubt that from many points of view our subconscient knows more than our habitual consciousness. 

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Who has not had the experience of a metaphysical, moral or practical problem with which we grapple in vain in the evening, and whose solution, impossible to find then, appears clearly and accurately in the morning on waking?

The mental enquiry had been going on throughout the period of sleep and the internal faculties, freed from all material activity, were able to concentrate solely on the subject of their interest.

Very often, the work itself remains unconscious; only the result is perceived.

But at other times, by means of a dream, we participate in all the mental activity in its smallest details. Only the cerebral transcription of this activity is often so childish that we normally pay no attention to it.

From this point of view, it is interesting to note that there is nearly always a considerable disparity between what our mental activity is in fact and the way in which we perceive it, and especially the way in which we remain conscious of it. In its own medium, this activity produces vibrations which are transmitted by repercussion to the cellular system of our organic brain, but in our sleeping brain, the subtle vibrations of the suprasensible domain can affect only a very limited number of cells; the inertia of most of the organic supports of the cerebral phenomenon reduces the number of active elements, impoverishes the mental synthesis and makes it unfit to transcribe the activity of the internal states, except into images which are most often vague and inadequate.

To make this disparity more tangible to you, I shall give you an example, one among many, which has come to my knowledge.

Recently, a writer was preoccupied with a half-written chapter which he was unable to finish.

His mind, particularly interested in this work of composition, continued the chapter during the night, and the more it phrased and rephrased the ideas making up the various para- 

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graphs, it became aware that these ideas were not expressed in the most rational order and that the paragraphs had to be rearranged.

All this work was transcribed in the consciousness of our writer in the following dream: he was in his study with several armchairs which he had just brought there and was arranging and rearranging them in the room, until he found the most suitable place for each one.

In the knowledge that certain people may have had of such inadequate transcriptions, we can find the origin of the popular beliefs, the “dream-books” which are the delight of so many simple souls.

But it is easy to understand that this clumsy transcription has a particular form for each individual; each one makes his own distortion.

Consequently, an excessive generalisation of certain interpretations which may have been quite correct for the person applying them to his own case, merely gives rise to vulgar and foolish superstitions.

It is as if the writer we have just mentioned were to impart as a great secret to his friends and acquaintances that every time they saw themselves arranging armchairs in a dream, it was a sign that the next day they would at some moment reverse the order of the paragraphs in a book.

The cerebral transcription of the activities of the night is sometimes warped to such an extent that phenomena are perceived as the opposite of what they really are.

For example, when you have a bad thought against someone and when this bad thought, left to itself, gathers full force during the night, you dream that the person in question is beating you, is doing you some bad turn, or even wounding you or trying to kill you.

Moreover, as a general rule, we should take great intellectual precautions before interpreting a dream, and above all, we should review exhaustively all the subjective explanations before 

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we assign to it the value of an objective reality.

However, especially in those who have unlearnt the habit of always directing their thoughts towards themselves, there are cases where we can observe events outside ourselves, events which are not the reflection of our personal mental constructions. And if we know how to translate into intellectual language the more or less inadequate images into which the brain has translated these events, we can learn many things that our too limited physical faculties do not allow us to perceive.

Some people, by a special culture and training, are even able to become and remain conscious of the deeper activities of their inner being, independently of their own cerebral transcription, and thus to evoke them and know them in the waking state with the full range of their faculties.

Many interesting observations could be made on this topic, but perhaps it is better to allow each one to experience for himself the many possibilities which lie within man's reach in a field of activity which he too often leaves undeveloped.

Uncultivated lands produce weeds. We do not want any weeds in ourselves, so let us cultivate the vast field of our nights.

You must not think that this can be in the least harmful to the depth of your sleep and the efficacy of a repose which is not only indispensable but beneficial. On the contrary, there are many people whose nights are more tiring than their days, for reasons which often elude them; they should become conscious of these reasons so that their will can begin to act on them and remove their effects, that is, to put a stop to these activities which in such cases are nearly always useless and even harmful.

If our night has enabled us to gain some new knowledge – the solution of a problem, a contact of our inner being with some centre of life or light, or even the accomplishment of some useful task – we shall always wake up with a feeling of strength and well-being.

The hours that are wasted in doing nothing good or useful are the most tiring.  

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But how can we cultivate this field of action, how can we become conscious of our nocturnal activities?

We shall find the way to do so very broadly outlined in a passage from a book devoted to the study of our inner life:

“The same discipline of concentration which enables man not to remain a stranger to the inner activities of the waking state also provides him with a way to escape from his ignorance of the even richer activities of the various states of sleep.

“These activities usually leave behind them only a few rare and confused memories.

“However, it is noteworthy that a chance circumstance, an impression received, a word pronounced, is sometimes enough to bring suddenly back to the consciousness a whole long dream of which we had no recollection a moment before.

“We can infer from this simple fact that the conscious activity has taken only a very minor part in the phenomena of the sleeping state, since in the normal state of things they would have remained lost for ever in the subconscient memory.

“In this domain, the practice of concentration should therefore focus both on the special faculty of memory and on the participation of the consciousness in the activities of the sleeping state.

“Someone who wishes to recover the memory of a forgotten dream should first of all focus his attention on the vague impressions which the dream may have left behind it and in this way follow its indistinct trace as far as possible.

“This regular exercise will enable him to go further every day towards the obscure retreat of the subconscient where these forgotten phenomena of sleep take refuge, and thus trace out an easily followed path between these two domains of consciousness.

“One useful remark to be made from this point of view is that the absence of memories is very often due to the abruptness of the return to the waking consciousness. (The waking should not be too abrupt.)

“As a matter of fact, at that moment, the new activities  

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breaking into the field of consciousness force out everything that is unfamiliar to them and add to the difficulty of the subsequent work of concentration needed to recall the things which have been expelled in this way. On the other hand, this work will be made easier whenever certain mental and even physical precautions are observed for a quiet transition from one state to another. (If possible, do not make any abrupt movements in bed at the time of waking.)

“However, this special training of the faculty of memory can only transform into conscious phenomena in the waking state the phenomena which have already been made conscious, even if only fleetingly, during sleep. For where there is no consciousness, there can be no memory.

“Consequently, in the second place, we must work to extend the participation of the consciousness to a greater number of activities in the sleeping state.

“The daily habit of reviewing with interest the various dreams of the night, whose traces will gradually become transformed into precise memories, as well as the habit of noting them down on waking, will be found most helpful from this point of view.

“By these habits, the mental faculties will be led to adapt their mechanism to phenomena of this kind and to exercise on them their attention, their curiosity and power of analysis.

“A kind of intellectualisation of our dreams will then occur, with the double result of making the conscious activities intervene more and more closely in the play of the formerly disorganised activities of the sleeping state, and of progressively increasing their scope by making them more and more rational and instructive.

“Dreams will then take on the nature of precise visions and sometimes of revelations, and useful knowledge of a whole important order of things will be gained.”

 25 March 1912  

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The Supreme Discovery

 

If we want to progress integrally, we must build within our conscious being a strong and pure mental synthesis which can serve us as a protection against temptations from outside, as a landmark to prevent us from going astray, as a beacon to light our way across the moving ocean of life.

Each individual should build up this mental synthesis according to his own tendencies and affinities and aspirations. But if we want it to be truly living and luminous, it must be centred on the idea that is the intellectual representation symbolising That which is at the centre of our being, That which is our life and our light.

This idea, expressed in sublime words, has been taught in various forms by all the great Instructors in all lands and all ages.

The Self of each one and the great universal Self are one.

Since all that is exists from all eternity in its essence and principle, why make a distinction between the being and its origin, between ourselves and what we place at the beginning?

The ancient traditions rightly said:

“Our origin and ourselves, our God and ourselves are one.”

And this oneness should not be understood merely as a more or less close and intimate relationship of union, but as a true identity.

Thus, when a man who seeks the Divine attempts to reascend by degrees towards the inaccessible, he forgets that all his knowledge and all his intuition cannot take him one step forward in this infinite; neither does he know that what he wants to attain, what he believes to be so far from him, is within him.

For how could he know anything of the origin until he becomes conscious of this origin in himself?

It is by understanding himself, by learning to know himself, that he can make the supreme discovery and cry out in wonder 

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 like the patriarch in the Bible, “The house of God is here and I knew it not.”

That is why we must express that sublime thought, creatrix of the material worlds, and make known to all the word that fills the heavens and the earth, “I am in all things and all beings.”

When all shall know this, the promised day of great transfigurations will be at hand. When in each atom of Matter men shall recognise the indwelling thought of God, when in each living creature they shall perceive some hint of a gesture of God, when each man can see God in his brother, then dawn will break, dispelling the darkness, the falsehood, the ignorance, the error and suffering that weigh upon all Nature. For, “all Nature suffers and laments as she awaits the revelation of the Sons of God.”

This indeed is the central thought epitomising all others, the thought which should be ever present to our remembrance as the sun that illumines all life.

That is why I remind you of it today. For if we follow our path bearing this thought in our hearts like the rarest jewel, the most precious treasure, if we allow it to do its work of illumination and transfiguration within us, we shall know that it lives in the centre of all beings and all things, and in it we shall feel the marvellous oneness of the universe.

Then we shall understand the vanity and childishness of our meagre satisfactions, our foolish quarrels, our petty passions, our blind indignations. We shall see the dissolution of our little faults, the crumbling of the last entrenchments of our limited personality and our obtuse egoism. We shall feel ourselves being swept along by this sublime current of true spirituality which will deliver us from our narrow limits and bounds.

The individual Self and the universal Self are one; in every world, in every being, in every thing, in every atom is the Divine Presence, and man's mission is to manifest it.

In order to do that, he must become conscious of this Divine  

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Presence within him. Some individuals must undergo a real apprenticeship in order to achieve this: their egoistic being is too all-absorbing, too rigid, too conservative, and their struggles against it are long and painful. Others, on the contrary, who are more impersonal, more plastic, more spiritualised, come easily into contact with the inexhaustible divine source of their being. But let us not forget that they too should devote themselves daily, constantly, to a methodical effort of adaptation and transformation, so that nothing within them may ever again obscure the radiance of that pure light.

But how greatly the standpoint changes once we attain this deeper consciousness! How understanding widens, how compassion grows!

On this a sage has said:

“I would like each one of us to come to the point where he perceives the inner God who dwells even in the vilest of human beings; instead of condemning him we would say, `Arise, O resplendent Being, thou who art ever pure, who knowest neither birth nor death; arise, Almighty One, and manifest thy nature.'

Let us live by this beautiful utterance and we shall see everything around us transformed as if by miracle.

This is the attitude of true, conscious and discerning love, the love which knows how to see behind appearances, understand in spite of words, and which, amid all obstacles, is in constant communion with the depths.

What value have our impulses and our desires, our anguish and our violence, our sufferings and our struggles, all these inner vicissitudes unduly dramatised by our unruly imagination – what value do they have before this great, this sublime and divine love bending over us from the innermost depths of our being, bearing with our weaknesses, rectifying our errors, healing our wounds, bathing our whole being with its regenerating streams?

For the inner Godhead never imposes herself, she neither demands nor threatens; she offers and gives herself, conceals and forgets herself in the heart of all beings and things; she never 

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accuses, she neither judges nor curses nor condemns, but works unceasingly to perfect without constraint, to mend without reproach, to encourage without impatience, to enrich each one with all the wealth he can receive; she is the mother whose love bears fruit and nourishes, guards and protects, counsels and consoles; because she understands everything, she can endure everything, excuse and pardon everything, hope and prepare for everything; bearing everything within herself, she owns nothing that does not belong to all, and because she reigns over all, she is the servant of all; that is why all, great and small, who want to be kings with her and gods in her, become, like her, not despots but servitors among their brethren.

How beautiful is this humble role of servant, the role of all who have been revealers and heralds of the God who is within all, of the Divine Love that animates all things...

And until we can follow their example and become true servants even as they, let us allow ourselves to be penetrated and transformed by this Divine Love; let us offer Him, without reserve, this marvellous instrument, our physical organism. He shall make it yield its utmost on every plane of activity.

To achieve this total self-consecration, all means are good, all methods have their value. The one thing needful is to persevere in our will to attain this goal. For then everything we study, every action we perform, every human being we meet, all come to bring us an indication, a help, a light to guide us on the path.

Before I close, I shall add a few pages for those who have already made apparently fruitless efforts, for those who have encountered the pitfalls on the way and seen the measure of their weakness, for those who are in danger of losing their self-confidence and courage. These pages, intended to rekindle hope in the hearts of those who suffer, were written by a spiritual worker at a time when ordeals of every kind were sweeping down on him like purifying flames.  

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You who are weary, downcast and bruised, you who fall, who think perhaps that you are defeated, hear the voice of a friend. He knows your sorrows, he has shared them, he has suffered like you from the ills of the earth; like you he has crossed many deserts under the burden of the day, he has known thirst and hunger, solitude and abandonment, and the cruellest of all wants, the destitution of the heart. Alas! he has known too the hours of doubt, the errors, the faults, the failings, every weakness.

But he tells you: Courage! Hearken to the lesson that the rising sun brings to the earth with its first rays each morning. It is a lesson of hope, a message of solace.

You who weep, who suffer and tremble, who dare not expect an end to your ills, an issue to your pangs, behold: there is no night without dawn and the day is about to break when darkness is thickest; there is no mist that the sun does not dispel, no cloud that it does not gild, no tear that it will not dry one day, no storm that is not followed by its shining triumphant bow; there is no snow that it does not melt, nor winter that it does not change into radiant spring.

And for you too, there is no affliction which does not bring its measure of glory, no distress which cannot be transformed into joy, nor defeat into victory, nor downfall into higher ascension, nor solitude into radiating centre of life, nor discord into harmony – sometimes it is a misunderstanding between two minds that compels two hearts to open to mutual communion; lastly, there is no infinite weakness that cannot be changed into strength. And it is even in supreme weakness that almightiness chooses to reveal itself!

Listen, my little child, you who today feel so broken, so fallen perhaps, who have nothing left, nothing to cover your misery and foster your pride: never before have you been so great! How close to the summits is he who awakens in the depths, for the deeper the abyss, the more the heights reveal themselves!  

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Do you not know this, that the most sublime forces of the vasts seek to array themselves in the most opaque veils of Matter? Oh, the sublime nuptials of sovereign love with the obscurest plasticities, of the shadow's yearning with the most royal light!

If ordeal or fault has cast you down, if you have sunk into the nether depths of suffering, do not grieve – for there indeed the divine love and the supreme blessing can reach you! Because you have passed through the crucible of purifying sorrows, the glorious ascents are yours.

You are in the wilderness: then listen to the voices of the silence. The clamour of flattering words and outer applause has gladdened your ears, but the voices of the silence will gladden your soul and awaken within you the echo of the depths, the chant of divine harmonies!

You are walking in the depths of night: then gather the priceless treasures of the night. In bright sunshine, the ways of intelligence are lit, but in the white luminosities of the night lie the hidden paths of perfection, the secret of spiritual riches.

You are being stripped of everything: that is the way towards plenitude. When you have nothing left, everything will be given to you. Because for those who are sincere and true, from the worst always comes the best.

Every grain that is sown in the earth produces a thousand. Every wing-beat of sorrow can be a soaring towards glory.

And when the adversary pursues man relentlessly, everything he does to destroy him only makes him greater.

Hear the story of the worlds, look: the great enemy seems to triumph. He casts the beings of light into the night, and the night is filled with stars. He rages against the cosmic working, he assails the integrity of the empire of the sphere, shatters its harmony, divides and subdivides it, scatters its dust to the four winds of infinity, and lo! the dust is changed into a golden seed, fertilising the infinite and peopling it with worlds which now gravitate around their eternal centre in the larger orbit of space 

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– so that even division creates a richer and deeper unity, and by multiplying the surfaces of the material universe, enlarges the empire that it set out to destroy.

Beautiful indeed was the song of the primordial sphere cradled in the bosom of immensity, but how much more beautiful and triumphant is the symphony of the constellations, the music of the spheres, the immense choir that fills the heavens with an eternal hymn of victory!

Hear again: no state was ever more precarious than that of man when he was separated on earth from his divine origin. Above him stretched the hostile borders of the usurper, and at his horizon's gates watched jailers armed with flaming swords. Then, since he could climb no more to the source of life, the source arose within him; since he could no more receive the light from above, the light shone forth at the very centre of his being; since he could commune no more with the transcendent love, that love offered itself in a holocaust and chose each terrestrial being, each human self as its dwelling-place and sanctuary.

That is how, in this despised and desolate but fruitful and blessed Matter, each atom contains a divine thought, each being carries within him the Divine Inhabitant. And if no being in all the universe is as frail as man, neither is any as divine as he!

In truth, in truth, in humiliation lies the cradle of glory!

 28 April 1912 

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