Furthermore, it is proclaimed: “unless I go away, the Comforter will not come to you” (John 16:7), suggesting that unless we are withdrawn from what is perceived with our physical eyes, the Comforter will not guide us toward spiritual insight.
Thus, the Psalmist speaks of the righteous, “Let the saints be joyful in glory, let them sing aloud upon their beds” (Psalm 149:5). When individuals turn inward, distancing themselves from external distractions, they find joy and safety in the secret places of their hearts. Yet true joy will only manifest when the tribulations of the flesh cease. As long as the flesh calls, our inner dwelling trembles, causing even the bed of our soul to quake. Consequently, the Psalmist rightly articulates, “Thou shalt make his bed in his sickness” (Psalm 40:4). When the flesh’s temptations assail us, our frailty is stirred, disturbing the very bed of our souls.
Now, what do we denote by ‘dreams’ and ‘visions’ in this context, if not reflections of the Final Judgment? Although we obtain fleeting insights of it through our fears, we do not perceive it in its true essence. Holy individuals, as previously noted, upon retreating to their heart's hidden depths—leaving behind the exterior world—either experience triumphs beyond their expectations or adversities beyond their endurance. Fatigued by external encounters, they seek comfort within the sanctuaries of their hearts. But as they wrestle with the imagery in their minds about divine judgment, their rest is disturbed, akin to waking from a sleep disrupted by unsettling visions. They apprehend the severity of the Judge who, emanating with Infinite Majesty, will illuminate the innermost recesses of the heart and unveil every transgression before us. They foresee the disgrace of being exposed in the presence of all humanity, as well as celestial beings. They comprehend the ensuing torment when the guilt of the soul endlessly torments and the condemnation preys upon the body that falls eternal without collapsing.
When the mind grapples with such a horrifying image, what else could it be but a dreadful dream manifested in slumber? Thus, let him declare, “When I say, my bed soothes me, I weaken in speaking to myself on my bed; Thou frightenest me with dreams and terrorize me with visions.” This confesses that, as he retreats from the tangible world and returns inwardly, he yearns for respite on the bed of his heart. Yet, when awoken to contemplate the profound weightiness of Your presence, he becomes alarmingly fearful from the visions that loom before his mind.
It is fitting to say, “I grow weak in speaking to myself on my bed,” for when we return to the quietude of our inner being, much like lying down in our beds, we engage with the secret messages of our thoughts. Yet even this turn inward transforms into trepidation because, the more frightening our visions, the clearer we see the terror of Judgment.
If one endeavors to grasp these words literally, it is significant to understand the numerous ways dreams may arise in our minds. Dreams might emerge due to physical condition, imagination alone, or a blend of imagination and contemplation. They can also spring from revelation or a mixture of all these elements. The first two categories are familiar to us through experience, while the latter four are documented throughout Scripture. If dreams weren’t frequently the method by which our adversary infiltrates our thoughts, a wise individual wouldn’t have noted, “dreams and vain imaginations of many have deceived” (Sirach 34:7), nor would there be admonishments against sorcery or observing dreams (Leviticus 19:26). These warnings demonstrate the abhorrence of such practices, associated as they are with witchcraft.
Moreover, if dreams weren’t born from our thoughts and concerns, Solomon would not have said, “A dream comes through much business” (Ecclesiastes 5:2). Additionally, if dreams did not sometimes arise from divine revelation, Joseph wouldn’t have seen himself exalted over his brothers in a dream, and Mary wouldn't have received an angelic message in her sleep, guiding her to flee to Egypt with the Child. Likewise, if dreams didn't occasionally stem from both thought and revelation, the prophet Daniel would not have connected his response to Nebuchadnezzar’s vision back to the king’s thoughts as the source of the dream when he stated, “O king, thou king, upon thy bed thought of what shall come to pass hereafter; and He that revealeth secrets maketh known unto thee what shall come to pass” (Daniel 2:29). Shortly thereafter, he articulated, “Thou, O king, sawest, and behold a great image” (Daniel 2:31). Therefore, as Daniel describes the vision that is yet to come true, revealing its origins as rooted in thought, it's evident that dreams often derive from a combination of thought and divine revelation.
Given the multifaceted nature of dreams, it is prudent to approach them with skepticism, particularly because discerning their origins can often be challenging. Frequently, when individuals resist the demands of the evil spirit while awake, they are offered false promises of success in their dreams. Conversely, those burdened by the threat of misfortune are assaulted with even greater fears through their dreams, as the adversary affects their souls in various ways—either lifting them in false hopes or overwhelming them in dread, thus upsetting their inner balance. The enemy may even target the holy ones during their slumber, attempting to catch them at vulnerable moments when their concentrated awareness wanes, though their own deeds may quickly lead their minds away from deceptive fantasies. In his inability to accomplish his aims in wakefulness, our crafty foe resorts to attacks during sleep. Nonetheless, this allowance by the Most High God, in His goodness, enables our enemy to act, ensuring that even slumber does not escape the trials faced by the elect. Hence, it is aptly articulated, “When I say, my bed calms me, I weaken in speaking to myself on my bed; Thou dreadest me with dreams and terrify me with visions.” For indeed, the Lord orchestrates all things marvelously, rendering any intent of the evil one both futile and unjust, permitting only that which can be justified. Since even the righteous are vulnerable to temptation and haunted by unsettling thoughts during sleep, what remedy exists to extricate the heart from the entanglements of such numerous obstacles? Blessed one, in every way you guide us in apprehending both dread and turmoil; now reveal to us the strategy by which you contend with these challenges.
THEOSIS