Scientifically, consciousness does not reside in the ethereal soul but is a bye product of the activity of about one trillion cells in one’s brain. It is a maelstrom of events distributed across the brain. Some 6,000 human genes out of a total of about 30,000 in human body participate in this evolutionary process of physiologic activity. When this physiological activity of the brain stops, consciousness does not exist any more. The biology of consciousness offers a sounder basis for morality than the un-provable dogma about an immortal soul. Ultimately it is the understanding of the physiology of consciousness which may reduce human suffering. It should also explain the core ideas of morality. Then the purpose of life may come to be seen in terms of the purpose of every moment of consciousness. We may then begin to regard life even more of a precious and fragile gift.
Saṯgur ṯe jo muh ferėh mathe ṯin kāle. Anḏin ḏukẖ kamāvḏė niṯ johė jam jālė. Supnai sukh na daykhnee baho chintaa parjaalay.
Basis of all the content of our dreams is the desire to have our wishes fulfilled. In the wakeful life, we may or may not be conscious of these wishes. However, the unconscious would like to see these wishes fulfilled wholesale. But the preconscious cannot permit this. So a wish in a dream may be disguised. Only an understanding of the structure of our dream factory can reveal it. Guru Arjan in Raag Asa alludes to this:
Bāvar soė rahė. Moh kutamb bikẖai ras māṯė mithiā gahan gahė. mithan manorath supan aanand ulaas man mukh sat kahay.
Blindly ascribing meaning to dream symbols, without a clear understanding of the dreamer's personal situation is dangerous. A full medical and personal history is important in deciphering the meaning of a dream. Without such understanding dreams do not yield any valid information. Hence, Guru Arjun in Raag Sorath and Raag Jaitsari advises not to attach much importance to dream objects:
ਮ੍ਰਿਗ ਤ੍ਰਿਸਨਾ ਅਰੁ ਸੁਪਨ ਮਨੋਰਥ ਤਾ ਕੀ ਕਛੁ ਨ ਵਡਾਈ ॥
marig tarisnaa ar supan manorath taa kee kachh na vadaa-ee. Rām bẖajan bin kām na āvas sang na kāhū jāī.
supnay saytee chit Moorakh laa-i-aa. Bisrė rāj ras bẖog jāgaṯ bẖakẖlāiā.
On the other hand Guru Arjun in his fantasy about God’s love wants to hold on to the robe of God and wants to sacrifice himself for the It in Raag Maru and Funhay in dreams:
Sajaṇ mukẖ anūp aṯẖė pahar nihālsā. sut-rhee so saho dith tai supnay ha-o khannee-ai.
supnai oobhee bha-ee gahi-o kee na anchlaa. Sunḏar purakẖ birājiṯ pėkẖ man bancẖlā.
Thoughts are translated into visual images in a dream. A dream is simply an outcome of thought or sequence of thoughts that occurred during sleep. The images in our dreams are visual representations of these personal conceptions. These transformations help to disguise the latent content, transforming it into manifest content. That is what actually is seen by the dreamer. What would otherwise be a censored wish of the unconscious is given psychic energy and attached to innocent thoughts. Namdev in Raag Asa points to dreams as false doubts:
mithi-aa bharam ar supan manorath sat padaarath jaani-aa. Sukariṯ mansā gur upḏėsī jāgaṯ hī man māniā.