V.H. Frater B.O.L.
It is at night, one the twelve gates of the day have been closed by their respective angels that the mystic retires to her or his sweet slumber. The prayers of the day for the hope of the future have been uttered and the ritual consecration of the self has been accomplished, for our safety and protection during sleep, we drift off through the dark gate which leads us to our dreams.
There are several books on the market available for anyone to discover the multitude of meanings of that which we dream about. Any Theoricus knows that the number of correspondences that can be related to the images that we might find during a dream are several. These could keep any individual bus for hours every day contemplating the value of any dream and its content.
The seeker of the mysteries of the Kabbalah should investigate the quality or type of dream experienced in relation to the three natures, or qualities, that compose all dreams tat we may ever have. We are confronted with, in the midst of dreaming, the combined natures of the Nephesch, the Ruach, and the Neschamah. We are alone in our dreams and we are presented with the images that reflect our true condition when confronted with these aspects of ourselves in how we deal with them, and especially the decisions we make in response to their presence.
It is true that there are spirits that work through certain images found in our dreams, meaning that what we dram is not only a reflection of our personalities (e.g. our higher and lower aspirations) but that the images found in our dreams may also reflect the nature of spirits or energies influencing our own sphere of sensation. But, it is through the nature, state or condition of the individual’s Nephesch, Ruach, or Neschamah that draws these spirits forth. Each of these grades or qualities represent a specific type of creative power, or consciousness, which manifests itself as the arena, field, and background upon or within which the dream occurs and the players whom take part, with the individual as the centerpiece and essentially the creator of the dream. Knowledge of thee three natures that exist within ourselves will assist in defining the nature, or quality, of their dream.
The Nephesch, or Nephesch Triad, is referred to as the reflection of the soul of the individual. An example of this type of dream would be one in which the dreamer is not necessarily confronted with many outstanding or overly remarkable situations. The nature of dreaming with its discontinuity may take place but essentially the decision making is the same as in a waking state. Usually a forgettable dream, but ultimately still, pregnant with symbolism.
The Ruach, or Ruach Triad is known as the “Throne of he Neschamah,” just as the Nephesch Triad is known as the “Throne of the Ruach.” The Ruach Triad also carries the lower soul of the individual. Here, the dream may take on a more colorful nature (literally) and one where the individual is much more in tune with the esoteric value of the experience, even though they may not be aware that they are actually dreaming. Assuming that the mystic or magi has been maintaining a regular schedule of meaningful ritual work on a daily basis, the opportunity to use these skills during the dream state becomes much more likely. It is at this time that we can, even during sleep, deal with the energies that may ail us, or communicate with the spirits that would assist us. The dreams usually leave the individual feeling upon waking in an enlightened state.
The Neschamah, or, the Neschamah Triad, is known as the Throne of the Higher Genius. An example of this type of dream is when the individual wakes with a sense of knowing that something has definitely been communicated to them. Although the message or symbolism of these types of dreams is obscure in their meaning, the impact is definite. Colors are usually very bright images are very strong, with a definition of being awake or asleep while having a vision may be difficult. These types of dreams usually consist of the individual immediately writing down the experience. Knowledge of ritual work is usually not part of these types of dreams, but it is not too difficult to say that these dreams are a definite result of self discipline in meditation, the calming of the mind, the integration of the grade current, the elements in general and definitely a solid curriculum of ritual practice accentuating a devotional spirit aimed towards higher knowledge and learning. It is through humbleness and devotion to both the mysteries and the Divine Unknowable One that spiritual progress is truly bestowed. We may choose to use his knowledge as a means of articulating or defining the nature of our dreams. Or, we could choose to use our dreams as a staff by which to measure our mental, emotional, and mystical progress, call it the Throne Dreaming if you will. In this way we may analyze our dreams and correspond the creative quality or power o a dream to a particular Throne. Do the wok through physical ritual until it has become reconciled on the subtle planes, or move on to the net Throne, upper or lower. Wherever the work needs to be accomplished, our dreams will reveal it. The work will manifest itself in our waking lives and though the changes perceived during dreams.
Our mystical brothers and sisters of the past would always wash their face and hands upon waking. This was done to detach from themselves any spirits that may have clung to the soul while dreaming. In fact, they would go so far as to not touch anything before this ritual morning wash was accomplished and would not allow themselves to be touched by anything that anyone would have handed to them, unless both parties had accomplished this ritual cleansing. They knew that is was through the hands and the seeing/smelling/hearing/speaking faculties during dreams all things were received and communicated.
The mysteries were always studied at Midnight for deep
mystical reasons. This affected the quality of the course of the whole
night, but his is for another paper.