(‘Abdu’l-Bahá, Chapter 71, Spiritual Discoveries, 1904-Oct ca. -- AB00482)
Dreams and visions: wonder guided by discernment
meaning; importance of dreams and visions
Editorial introduction
Consider your state when asleep, Bahá’u’lláh says: it is among the most mysterious of the signs of God, for a thing seen in a dream may be fully realized years later. The eyes are closed and the body lies as if dead, yet the spirit sees, hears, travels and sometimes solves what the waking mind could not. Wonder, though, is paired with discernment. Dreams fall into kinds: true visions clear as dawn, dreams that need interpretation because idle thoughts have tinted the fabric, and confused dreams that merely replay the day. And Bahá’u’lláh sets a firm limit: a dream never compares with the explicit ordinances of God, and one that would cause harm may be neither acted upon nor told. Joseph’s vision of sun, moon and stars bowing before him [1] is followed at once by his father’s counsel not to tell his brothers [2]. The way leads onward into accounts and interpretation of dreams and visions, into the realm of similitudes between spirit and matter, and into symbolism.
Selected passages
As to truthful dreams: I beg of God that thy inner eye (insight) may be so opened that thou mayest thyself differentiate between truthful and untruthful dreams.
(‘Abdu’l-Bahá, 1904-Mar-10, to Marian Tolson Phelps -- AB01410)
(Bahá’u’lláh, Suriy-i-Vafa (=Lawh-i-Vafa), to Shaykh Mulla Muhammad Husayn Vafa -- BH00354)
It is a special world among the divine worlds and is indicative of infinite matters. Among other things, it is evidence of a realm wherein no beginning or end, no first or last, can be witnessed. Thus, something is observed in sleep, and after a number of years that very same thing is witnessed. … Even as death is a reality, so is sleep a reality, and even as there is awakening after sleep, so is there resurrection after death. Sleep sometimes varies according to the differences in souls, thoughts, food and drink. In the dreams of holy souls there hath been and is no variation, for they are pure wakefulness.
(Bahá’u’lláh, Commentary on a verse from the Qayyumu'l-Asma, ca. 1289-1290?, to Asad -- BH00135)
Know that a mighty connection exists between the soul of man and the realities of all created things. That which we behold in a dream, for instance, sometimes later takes place in wakefulness.
(‘Abdu’l-Bahá, Words to the Baha'is, spoken at 309 W 78th St on 1912-Jun-11 -- ABU2466)
In the dream state, all of a person's physical faculties are impaired - the eye does not see, the ear does not hear, the hands and feet do not move. Yet the spirit continues its journey - in the world of dreams it sees, it hears, it flies, it carries out all its functions.
(‘Abdu’l-Bahá, Words spoken on 1911-Nov-10 in Paris -- ABU0282)
(‘Abdu’l-Bahá, Public address given at Theosophical Society on 1912-Jul-24 -- ABU0096)
(‘Abdu’l-Bahá, Public address given at Parsons home on 1912-Nov-09 -- ABU0138)
(‘Abdu’l-Bahá, Public address given at Maxwell home on 1912-Sep-02 -- ABU0241)
Even as in the world of dreams when all the physical faculties are in abeyance and the soul travels in all realms seeing, hearing, speaking, so when the physical body decomposes, the soul is not affected.
(‘Abdu’l-Bahá -- ABU0541)
In the world of dream consciousness is awake and works uninterruptedly.
(‘Abdu’l-Bahá, Words to Esmael, spoken on 1914-Dec-09 -- ABU2789)
As for your question about meeting in dreams - consider dreams like wakefulness. Often two people meet and converse with each other; one remembers while the other completely forgets. It is the same in the dream world. The cause of forgetting is that the matter is not preserved as it should be in the faculty of memory.
(‘Abdu’l-Bahá, to Ghulam-Husayn Bunabi -- AB00353)
(‘Abdu’l-Bahá, 1919-Jul-24, to Albert B Vail -- AB00862)
The divine outpourings and heavenly revelations of splendors are of two kinds. There are those that are by means of images, manifestations, mirrors, proofs and trusted guidance, for, if not through the intervention of an intermediary, the Ultimate Objective is not reached. The other is that which operates without a mediating vehicle or a proof leading to it.
(‘Abdu’l-Bahá, to Siyyid Sadiq (Tihran) -- AB08501)
Know thou that divine vision on the Day of God is mentioned in all the holy scriptures, psalms, and tablets revealed from heaven unto the Prophets in bygone ages, past dispensations, and ancient cycles. Each Prophet gave glad-tidings to His people of the Day of Meeting.
… Despite these explicit statements, clear texts, and inherited traditions, the peoples have differed on this question. Some have said that vision is impossible, citing the blessed verse: "No vision can grasp Him, but His grasp is over all vision: He is above all comprehension, yet is acquainted with all things." Others have said that to wholly deny vision would necessitate denial of Qur'anic texts and disprove the infallibility of the Prophets, for to ask for that which is impossible is categorically impermissible for an infallible Prophet.
(‘Abdu’l-Bahá, 1897-Nov-23, to Ahmad Yazdi son in law of Abdu'l-Baha consul of Iran -- AB00087)
There are three kinds of visions or dreams. First, those that arise from over-excited nerves, or disordered stomach, and are of no use whatever.
Second, when God sends a revelation to a soul that is not entirely pure from the world: to such an one He sends visions in symbols and signs, and these experiences need an interpreter.
The third kind is when a soul who is severed from the world receives a revelation from God. In this station everything is clear and pure and needs no explanation.
(‘Abdu’l-Bahá, Words spoken in Akka, 1899-Feb-26 -- ABU2957)
The first is reality itself, the second because it is mixed with impressions of the heart requires interpretation, but confused dreams and fancies are imaginations...
(‘Abdu’l-Bahá, Words spoken on 1914-Dec-16 in Julis -- ABU3303)
Whatever is revealed as true in the world of dreams is a truthful dream and corresponds to reality.
(‘Abdu’l-Bahá, 1903 ca., to Karbala'i Iskandar from Usku -- AB02886)
It often occurs that man, while in the world of vision, receives a revelation, which later, comes to pass in the contingent world.
(‘Abdu’l-Bahá, 1904-Aug-04, to Clara Leonill Osborne -- AB05049)
That merciful maid-servant (i.e., thyself) seeth some spiritual dreams (or visions). these are, in reality, discoveries of the heart and are spiritual visions. I beg of God that, through the power of insight, thou mayest continually witness the lights of the Kingdom of ABHA.
(‘Abdu’l-Bahá, 1908-Oct-22, to Margaret B Peeke -- AB02589)
O thou who art attracted by the Fragrances of God!
Give thanks unto God for having revealed unto thee, in visions, the mysteries of His Kingdom and for having strengthening thee to attain certain revelations which show thine utmost attraction and constancy unto this great Cause.
(‘Abdu’l-Bahá, 1903-Jul-21, to Kate Ives -- AB00438)
The divine Sun has shed its effulgences upon you in sleep; if these have not faded from sight, then rend asunder the veils and gaze beyond them with a luminous countenance.
(Bahá’u’lláh, to Haji Siyyid Mihdi Afnan son of Khal Asghar -- BH01852)
Whoso reciteth this Tablet with the love of the Lord in his heart will witness in his dreams whatever he hath desired of reunion with God, the Almighty, the Beloved.
(Bahá’u’lláh, to Rida -- BH04444)
O thou who art cheered through the Fragrances of God! When thou desirest and yearnest for meeting in the world of vision; at the time when thou art in perfect fragrance and spirituality, wash thy hands and face, clothe thyself in clean robes, turn toward the court of the Peerless One, offer prayer to Him and lay thy head upon the pillow. When sleep cometh, the doors of revelation shall be opened and all thy desires shall become revealed.
(‘Abdu’l-Bahá, 1909 or < -- AB10279)
As to your moving to another city: Meditate thou, perform the ablution and pray to God before sleeping; and whatever the Merciful One may inspire unto thee at the time of revelation in a dream, that will be consistent with obtaining thy wishes.
(‘Abdu’l-Bahá, 1903-Jul-14, to Artie Spear -- AB04917)
I have a spiritual, heavenly speech with thee, which, as a mercy, I do not wish to write by pen, or translate by tongue (i.e., put into words), but I will address them unto thee in a dream, inasmuch as I am compassionate toward thee.
(‘Abdu’l-Bahá, to Mrs. --- -- AB01293)
O maidservant of GOD! Be rejoiced and glad, for I will address thee in the world of vision (in) speech whereby thy spirit will be cheered by that wonderful Address.
Trust in this promise, whereby the hearts of the redeemers will be made joyous.
(‘Abdu’l-Bahá, 1902-Jun-25, to Isabella D Brittingham -- AB01623)
Convey my greetings to the spiritual Rustam-Dastan and say: The time for dream interpretation has come - both in wakefulness and in dreams there is witnessing and meeting the Beloved and Desired One.
(‘Abdu’l-Bahá -- AB05166)
Regarding what you wrote about the dream, it is among the disturbing dreams whose effect in the outer world is for gathering. According to His command, if one sees a disturbing dream and anxiety and grief arise therefrom, one should recite this blessed verse: "O Thou through Whose name the ocean of joy surgeth and the fragrance of gladness is wafted! I beseech Thee to show me from the wonders of Thy grace that which shall gladden my eye and rejoice my heart. Thou art verily the Bestower, the Generous." And even for dreams that are not disturbing, it is beloved to recite it.
(Bahá’u’lláh, 1297-11-28 [1880-Nov-1], to Muhammad Karim Attar et al -- BH00483)
Regarding the matter of Mrs. Nash in Los Angeles - I said that no one should object to Mrs. Nash, and Mrs. Nash should not mention her dream to anyone. It should remain private to herself, not that she should occupy gatherings with mention of her dream. You should know this and make the friends understand that if everyone were to mention their dreams in meetings, there would be no time for anything else. Mentioning dreams is permitted outside of meetings, but in meetings the writings of Baha'u'llah should be read, divine proofs explained, teaching done, prayers recited, and if there is news from somewhere it can be mentioned.
(‘Abdu’l-Bahá, 1913-May-31, to Ella G Cooper -- AB02343)
However, this dream and others like it that may cause harm and commotion in their expression and execution - acting upon them is not permitted, and indeed even their expression is not permitted. O Ibrahim! Today fix thy gaze upon the horizon of wisdom. Whatever is contrary [to divine law], acting upon it is forbidden. This is what the All-Wise hath decreed in His perspicuous Book. Dreams do not compare or equate with God's explicit ordinances.
(Bahá’u’lláh, 1300-02-01 [1882-Dec-12], to Baha'is of Manshad et al -- BH01253)
O thou beloved maid-servant of God! If thou art not seeing dreams (and visions), be thou not sad. Thou art going to see, whilst thou art awake. A wakeful eye is acceptable in the Threshold of the Almighty.
(‘Abdu’l-Bahá, 1906 ca., to Elmer E Mrs Vaughan -- AB06279)
(‘Abdu’l-Bahá, Chapter 61, The Immortality of the Spirit (2), 1904-Oct ca. -- AB00228)
Further quotations · supplied wording and references
Dreams are of three distinct categories. The first comprises true visions, which, like the radiance of dawn, require no interpretation. … The second category encompasses dreams requiring interpretation. In such instances, the heart and mind harbor idle thoughts, and while the soul undertakes a spiritual journey, interpretation becomes necessary. One must separate the vain thoughts from the spiritual revelations. … This manifestation occurs independently of human will, though one's preparedness facilitates its emergence. It resembles a guest's arrival - while they shall come regardless, their entry is facilitated when the host has swept and prepared the dwelling.
(Abdu'l-Baha, ABU0059, provisional translation [Claude 3.5s], AvK1.325-327)
Dreams are of three kinds. One kind is idle fancy, and the dream of the heedless. Whatever is spoken and heard during the day is seen in the world of dreams during the night. Another kind consisteth of spiritual discovery, which is clouded in fancy. Such dreams need interpretation.... The third type of dreams are such as have true significance, and these are pure spiritual discoveries. (From a Tablet of 'Abdu'l-Baha, in a compilation on dreams) TC00180
Source reference not supplied
The dream state, according to the divine and expressly revealed precepts, cannot be equated or compared. Lay aside the dream and seize hold of that which the All-Bountiful hath revealed in His Book.
AvK1.322, PA00654 (provisional translation)
Continue exploring
For thought and discussion
Questions to carry forward
- What distinguishes the vividness of an experience from grounds for trusting its interpretation?
- How do the different kinds of dreams described here change the questions we should ask about them?
- What does the sequence of Joseph’s dream and his father’s counsel contribute to the ethics of sharing an experience?
- How can a community respect personal experiences while keeping its shared gatherings focused and its decisions responsible?
- What might it mean to cultivate a wakeful eye, whether or not one has memorable dreams?