Dreams Come True: Discovering Your Hidden Treasure

Parable of the Hidden Treasure

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One night, Eizik had a strange dream. All your problems will be solved. He felt that he had neither the strength nor the resources to travel so far. But the dream would not go away. Night after night, he dreamed the same dream. Finally, Eizik realized that there would be no peace for him until he journeyed to far-off Prague to verify its truth. There, he recognized the bridge from his dream, the exact spot he had visioned.

But soldiers were guarding the bridge. How was he to approach? He decided simply to tell the truth. Upon hearing these words, Eizik had a sudden illumination.

He hurried back to Cracow, removed the stones in his chimney, and, lo and behold! That the treasure lies inside ourselves, always within reach, is the first and most obvious message of this famous Hasidic story.

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But that the treasure lies in our dreaming is a message that is less often understood or realized. But if the moral of the story is carried to its fullest extent, we can see that we are being told that dreaming itself contains the answer to our problems. In this story, dreaming is the magic wand that disperses our clouds, opens our locked doors, moves our land masses, cleans our cobwebs and dusty mirrors, and reveals the treasure hidden within each of us.

Can we actually use our dreams to clear our own physical, mental, emotional, and spiritual bodies? To answer this question, we must ask another one: We have only one body, but we have two arms, two legs, two eyes, and two brains. Unfortunately, however, one side of our mind and body will often become atrophied, thus weakening and undermining the other side. For example, if your right arm is used too frequently, the natural symmetry of your posture can become unbalanced.

The left brain has dominated our way of thinking since the advent of Scientific Enlightenment. It deals with logic, language, abstraction, mathematics, physics, problem-solving. Its thinking is sequential, linear, rational, and objective. Its progression is dependent upon the laws of cause and effect. The left brain tends to underrate and debase the subjective right brain. The right brain, on the contrary, is essentially involved with the body and all of its attendant manifestations, sensations, and emotions.

The right brain interprets facial expressions and body movements. It deciphers lightning-speed, complex signals, reconstructing them to gain knowledge. The right brain operates instantaneously, holistically, and intuitively. Our ears are imprinted with the wave patterns of sound, our eyes, with the wavelength of electromagnetic radiation.

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The right brain not only receives, but also responds to the outer world and to the fluctuations within our own bodies. It does this by bringing clusters of pattern, shape, and movement into our awareness.

Our interactive right brain is actively dreaming day and night. Why then do we undervalue this twin side of ourselves? If we are right-handed, would we ever think of cutting off the left arm, simply because it is not as useful as the right? Who is it that tells us our right brain is not useful? The answer, of course, is: Having claimed our attention, the left brain refuses to relinquish its prerogative. It tells us that the cognitions of the right brain are dreams, and that dreams are mere fantasy.

Before we go on to describe the forgotten powers of dreaming, we must dispel the notion that dreaming and fantasy are one and the same. The left brain, being willful, aggressive, and competitive, sets itself goals that it proceeds to realize. For example, we might fantasize that our boss is fired for stealing money from the company, and, lo and behold, we are offered his job! Our claims, expectations, desires, longings, and resentments color the fantasy and its outcome.

True dreaming is free of such conniving. Instead, it responses playfully, like a child does. Presented with a grimace, it will stick its tongue out. Presented with a beautiful woman, it will light up with a wondrous smell or a beatific landscape. Dreaming responds to what it perceives, not simplistically, not foolishly, but in a manner that is direct, spontaneous, and creative.

Imagine an infant deprived at an early age of its mother. It cries and cries — and continues to cry into adulthood. What do we feed it? Words only wrap the unfortunate story of loss more securely around the suffering body. They cannot cure the body of its hunger. By in-forming the right brain through the Active Imagination, the twisted configurations patterned by early lack can be unraveled and reconfigured. To begin with, through the therapist or other helper, the right brain instantly picks up the sound of the listening ear, the look of the loving eyes, the feel of the hand that caresses the body, or even its proximity.

Half the work of healing is done by attentive presence, caring, or touch. Even at a distance, the right brain is wired like a radio, picking up the shape of these caring frequencies. We experience this phenomenon in our daily life, when we think of someone, only to find them calling us in the next hour or day.

Resonance to subtle thought and feeling is the hallmark of the right brain. Others, in attending to us, may stimulate our responsiveness.

But we can attend to ourselves in the same way. In fact, being always in our bodies, we can do this even more powerfully than anyone else. All it takes is turning our senses inward to harken to our own needs.

The Hidden Treasures Of Dreaming

Where do we start? When we contract against our pain, trying to distance ourselves from it, we are feeding the pattern of lack. When we conquer our natural impulse to run away and instead begin to feed our right brain the experiences, the subtle energies, the sustenance our body seeks, we can reverse the negative patterning and create healing.

Close your eyes, breathe out slowly three times counting from three back to one. Now, turning your eyes inward — inside your body — let your vision travel down to the area of the physical, emotional, or mental pain. Allow yourself to be in-formed by the pain: What does it look like?

What color is it? Does it have a texture or a sound? Is it hot or cold? How might you deal with it? The answer is found only through your own inner impulses. Just as you did when you were a child, you play.

For instance, you might get the notion to fill up the crack with a ray of sunlight. Or you might have the impulse to glue it with the white paste of a chewed radish. Find your own images. You have received an inner image of a fine-line fracture, and you respond by offering an image back to the image offered you. In this way, you are feeding your right brain. Through the neuronal pathways, this new message is transmitted to your bone. Your bone, accordingly in-formed, hastens to heal. Instead, put it actively to the test. Only images perceived, fully experienced, and embodied will do this.

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The next time you experience pain, use your active imagination to heal yourself. Pain — contraction — is not the only way to access the right brain. John Nolland comments that the good fortune reflected in the "finding" reflects a "special privilege," [1] and a source of joy, but also reflects a challenge, [1] just as the man in the parable gives up all that he has, in order to lay claim to the greater treasure he has found.

The first two of these parables are intended to instruct believers to prefer the Kingdom of heaven to the whole world, and therefore to deny themselves and all the desires of the flesh, that nothing may prevent them from obtaining so valuable a possession. We are greatly in need of such a warning; for we are so captivated by the allurements of the world, that eternal life fades from our view; and in consequence of our carnality, the spiritual graces of God are far from being held by us in the estimation which they deserve.

The hidden nature of the treasure may indicate that the Kingdom of Heaven "is not yet revealed to everyone. However, other interpretations of the parable exist, in which the treasure represents Israel or the Church.

Paulo Coelho

Thomas Aquinas' Catena Aurea , he compiles the comments of some of the Church Fathers on this passage, [6] who point out that like the treasure hidden in the field, the Gospel comes without cost, and is open to all - but to truly possess heavenly riches, one must be willing to give up the world to buy it. The Fathers also identify that the field in which the treasure is hidden is the discipline of Heavenly learning:. For in this present life we are in the war which leads to our country, and evil spirits as robbers beset us in our journey. Those therefore who carry their treasure openly, they seek to plunder in the way.

When I say this; I do not mean that our neighbors should not see our works, but that in what we do, we should not seek praise from without.

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The kingdom of heaven is therefore compared to things of earth, that the mind may rise from things familiar to things unknown, and may learn to love the unknown by that which it knows is loved when known It follows, And for joy thereof he goes and sells all that he has, and buys that field. He it is that sells all he, has and buys the field, who, renouncing fleshly delights tramples upon all his worldly desires in his anxiety for the heavenly discipline. Jesus said, "The Father's kingdom is like a person who had a treasure hidden in his field but did not know it.

And [when] he died he left it to his [son]. The son [did] not know about it either. He took over the field and sold it. The buyer went plowing, [discovered] the treasure, and began to lend money at interest to whomever he wished. This work's version of the parable of the Pearl appears earlier Saying 76 , rather than immediately following, as in Matthew.

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