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Abstract:
How dreams are described in the Baha'i Faith, dreams vs. visions, kinds and purposes of dreams, interpreting dreams, and further resources.
Notes:
Mirrored with permission from ninestarsolutions.com. See also this compilation by Fadil Mazandarani.

What Do Baha'is Know About Dreams?

compiled by Susan Gammage.
2014

How Are Dreams Described In the Bahá’í Faith?

Our state when asleep is the most mysterious of the signs of God:

Consider thy state when asleep. Verily, I say, this phenomenon is the most mysterious of the signs of God amongst men, were they to ponder it in their hearts. (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, LXXIX, p. 152)

The dream world is different from this world we live in:

Had the world in which thou didst find thyself in thy dream been identical with the world in which thou livest, it would have been necessary for the event occurring in that dream to have transpired in this world at the very moment of its occurrence. Were it so, you yourself would have borne witness unto it. This being not the case, however, it must necessarily follow that the world in which thou livest is different and apart from that which thou hast experienced in thy dream. This latter world hath neither beginning nor end. (Baha’u’llah, Tablets of Baha’u’llah, pp. 187-188)

The world of our dreams is both within us and in a realm hidden in the innermost reality of this world:

It would be true if thou wert to contend that this same world is, as decreed by the All-Glorious and Almighty God, within thy proper self and is wrapped up within thee. It would equally be true to maintain that thy spirit, having transcended the limitations of sleep and having stripped itself of all earthly attachment, hath, by the act of God, been made to traverse a realm which lieth hidden in the innermost reality of this world. (Baha’u’llah, Tablets of Baha’u’llah, pp. 187-188)

When we’re asleep, our body doesn’t see or hear or feel. It’s our spirit that lives and experiences things, not our body.

In the time of sleep this body is as though dead; it does not see nor hear; it does not feel; it has no consciousness, no perception—that is to say, the powers of man have become inactive, but the spirit lives and subsists. Nay, its penetration is increased, its flight is higher, and its intelligence is greater. (Abdu’l-Baha, Some Answered Questions, pp. 227-228)

Dreams are considered more wonderful than all the worldly bounties:

Among all the worldly bounties, none is more wonderful than the dream. (From a talk of Abdu’l-Baha to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.)

Many secrets are contained in our dreams; many wisdoms are treasured up and many worlds are concealed in them:

One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. (Baha’u’llah, The Seven Valleys, p. 32)

The Difference Between Dreams and Visions

We know that visions might come to us unbidden, through the grace of God:

Briefly, there is no question that visions occasionally do come to individuals, which are true and have significance. On the other hand, this comes to an individual through the grace of God, and not through the exercise of any of the human faculties. (Shoghi Effendi, Lights of Guidance, p. 515)

Visions do not constitute an infallible source of guidance:

There is a fundamental difference between Divine Revelation as vouchsafed by God to His Prophets, and the spiritual experiences and visions which individuals may have. The latter should, under no circumstances, be construed as constituting an infallible source of guidance, even for the person experiencing them. “The Guardian wishes you to fully explain and clarify this point to… that he may have no illusion regarding the true Bahá’í attitude on this and similar matters. (Shoghi Effendi, Lights of Guidance, p. 513)

We’re not supposed to develop visions, because to do so weakens our spiritual capacity and ultimately leads to the destruction of the character:

It is not a thing which a person should try to develop. When a person endeavors to develop faculties so that they might enjoy visions, dreams etc., actually what they are doing is weakening certain of their spiritual capacities; and thus under such circumstances, dreams and visions have no reality, and ultimately lead to the destruction of the character of the person. (Shoghi Effendi, Lights of Guidance, p. 515)

What Causes Dreams?

Dreams could be caused by many things, including:

• Fatigue
• Fear
• When the soul comes under an influence which reveals itself in a dream
• The Holy Spirit influencing the soul
• Prophetic visions
• An intimation from God to man

Dreams are due to various influences; fatigue, fear, etc., of the body reacting on the soul, also when the soul comes under an influence and reveals itself in a dream, is another; and the Holy Spirit influencing the soul, prophetic visions, an intimation from God to man in a dream. (May Maxwell, Haifa Notes, p. 37)

Why Do We Have Dreams?

Dreams prove there is another reality:

Observe, how thou art asleep in a dwelling, and its doors are barred; on a sudden thou findest thyself in a far-off city, which thou enterest without moving thy feet or wearying thy body; without using thine eyes, thou seest; without taxing thine ears, thou hearest; without a tongue, thou speakest. (Bahá’u’lláh, The Seven Valleys, p. 32)

Dreams are evidence of the reality and immortality of the spirit:

It is noteworthy that later, on no less than five occasions during His 1912 trip to North America, ¬in recorded talks delivered in Boston; Green Acre; Montreal; Washington, D.C.; and New York City, Abdu’l-Baha presented the world of dreams as evidence of the reality and immortality of the spirit. (See Abdu’l-Baha, The Promulgation of Universal Peace, pp. 243, 259, 306-307, 416, 464)

Dreams assure us of the existence of worlds hereafter; and of life everlasting.

Verily, God hath created the dream state in His servants that they may be assured of the existence of the worlds hereafter and the life everlasting. (From a Tablet of the Bab, Amr va Khalq, vol. 1, part 3, p.323 compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

What Kinds Of Dreams Do People Have?

There are 3 kinds of dreams:

• true vision that requires no interpretation because it is reality
• dreams that require interpretation to separate false thoughts from spiritual discoveries
• a confused dream where the same circumstances exist in the dream as occur in waking life

There are three kinds of dreams. One is a true vision, which is even as the morning light and has no need of interpretation. Exactly what is seen, the same thing occurs. But most people, generally, do not receive this kind of dream. In the period of every person’s life it may chance to happen that one’s heart and mind are free and clear of false suppositions. Then whatever the spirit discovers conforms to the reflection obtained. This is a true vision and needs no interpretation; it is reality.

The second kind of dream is that requiring interpretation, because the mind or the heart of the dreamer possesses false suppositions. When a spiritual journey is attained, it must be interpreted and false thoughts must be separated from spiritual discoveries.

Another kind of dream is the confused dream. For example, during the day a man becomes engaged in a quarrel and dispute. Later, in the world of the dream, these same circumstances appear to him. This is a confused dream. It has no interpretation and contains no discoveries. Before the person dreamed, he was overcome with delusions. It is clear that this kind of dream bears no interpretation and is confused. (From a talk of Abdu’l-Baha to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

There could be three types of dreams:

• The body influencing the soul (most frequent)
• The soul manifesting itself
• The Holy Spirit influencing the soul

Three types of dreams: first the body influencing the soul; second the soul manifesting itself; third the Holy Spirit influencing the soul. But then we must be very careful, most of our dreams are the body influencing the soul. (May Maxwell, Haifa Notes, p. 37)

What Happens When We Are Dreaming?

In the state of sleep we see without eyes; hear without ears; speak without a tongue; and run without feet – all of these things we do beyond the means of instruments and organs:

The other manifestation of the powers and actions of the spirit is without instruments and organs. For example, in the state of sleep without eyes it sees, without an ear it hears, without a tongue it speaks, without feet it runs. Briefly, these actions are beyond the means of instruments and organs. (‘Abdu’l-Bahá, Bahá’í World Faith, p. 326)

Dreams allow us to travel anywhere in the world and participate in event; and they help us see the future:

In wakefulness the eye sees only for a short distance, but in dreams he who is in the East sees the West: awake he sees the present, in sleep he sees the future. In wakefulness, by means of rapid transit, at the most he can travel only twenty farsakha an hour; in sleep, in the twinkling of an eye, he traverses the East and West. (‘Abdu’l-Bahá, Bahá’í World Faith, p. 326)

Dreams allow us to mingle our stations with those in another world:

In prayer there is a mingling of station, a mingling of condition. Pray for them as they pray for you! When you do not know it, and are in a receptive attitude, they are able to make suggestions to you, if you are in difficulty. This sometimes happens in sleep but there is no phenomenal intercourse! That which seems like phenomenal intercourse has another explanation. The questioner exclaimed; “But I have heard a voice!” ‘Abdu’l-Bahá said: “Yes, that is possible; we hear voices clearly in dreams. It is not with the physical ear that you heard; the spirit of those that have passed on are freed from sense-life, and do not use physical means. It is not possible to put these great matters into human words; the language of man is the language of children, and man’s explanation often leads astray.” (‘Abdu’l-Bahá, ‘Abdu’l-Bahá in London, p. 96)

What is the Purpose of Dreams?

Dreams impart truth:

That truth is often imported through dreams no one who is familiar with history, especially religious history, can doubt. (Shoghi Effendi, Lights of Guidance, p. 513)

Dreams give us inspiration when we’re struggling with a decision:

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, Tablets of ‘Abdu’l-Bahá v3, p. 629)

In the same way, how many times it happens that a question which one cannot solve in the world of wakefulness, is solved in the world of dreams. (‘Abdu’l-Bahá, Bahá’í World Faith, p. 326)

Dreams help us unravel intricate problems which can’t be solved in waking life:

The soul as thou observest, whether it be in sleep or waking, is in motion and ever active. Possibly it may, whilst in a dream, unravel an intricate problem, incapable of solution in the waking state. (‘Abdu’l-Bahá, Bahá’í World Faith, p. 337)

Dreams allow us to have conversations with those who have passed on:

Again for instance a person is dead, is buried in the ground. Afterward you see him in the world of dreams and speak with him although his body is interred in the earth. Who is the person you see in your dreams, talk to and who also speaks with you? This again proves that there is another reality different from the physical one which dies and is buried. (‘Abdu’l-Bahá, Foundations of World Unity, p. 109)

Dreams can bring people together or confirm them in the Faith:

In many cases dreams have been the means of bringing people to the truth or of confirming them in the Faith. (Shoghi Effendi, Lights of Guidance, p. 513)

Often we may have a question we’re unable to resolve while we’re awake, that gets answered in our dreams:

How often it happens that man ponders a question in wakefulness, but he is unable to solve it. Then, in the world of the dream, it happens that the answer is discovered. (From a talk of Abdu’l-Baha to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.)

Should We Pay Attention To Our Dreams?

Baha’u’llah asks us to consider our state when asleep:

Consider thy state when asleep. (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, LXXIX, p. 152)

And to consider, ponder and meditate on our dreams:

Consider how strange is the mystery of the world that appeareth to thee in thy dream. Ponder in thine heart upon the unsearchable wisdom of God, and meditate on its manifold revelations. (Baha’u’llah, Gleanings from the Writings of Baha’u’llah, LXXXII, p. 162)

There are many wisdoms to ponder in the dream:

Now there are many wisdoms to ponder in the dream. (Baha’u’llah, Seven Valleys, pp. 32-33)

When we consider the mysteries which dreams conceal, we:

• attain confirmations
• are led to heavenly discoveries
• enter the regions of holiness

Consider the difference between these two worlds and the mysteries which they conceal, that thou mayest attain to divine confirmations and heavenly discoveries and enter the regions of holiness. (Baha’u’llah, The Seven Valleys, p. 33)

Here is a prayer we can use, to solidify what we’ve learned in our sleep:

I beseech Thee, by the potency of Thy will and the compelling power of Thy purpose, to make of what Thou didst reveal unto me in my sleep the surest foundation for the mansions of Thy love that are within the hearts of Thy loved ones, and the best instrument for the revelation of the tokens of Thy grace and Thy loving-kindness. Do Thou ordain for me through Thy most exalted Pen, O my Lord, the good of this world and of the next. I testify that within Thy grasp are held the reins of all things. Thou changest them as Thou pleasest. No God is there save Thee, the Strong, the Faithful. Thou art He Who changeth through His bidding abasement into glory, and weakness into strength, and powerlessness into might, and fear into calm, and doubt into certainty. No God is there but Thee, the Mighty, the Beneficent. (Baha’u’llah, Prayers and Meditations by Baha’u’llah, p. 249)

Can We Trust our Dreams?

We can never be sure that a dream is guidance:

The question of Guidance is a very subtle one. We cannot be positive that an impulse or a dream is guidance. We can seek, through earnest prayer and longing, sincerely to do God’s will, His guidance. We can try, as you say, to emulate the Master and at all times live up to the teachings, but we cannot be sure that doing these things we are still making no mistakes and are perfectly guided. These things help us not to make so many mistakes and to receive more directly the guidance God seeks to give us. (Shoghi Effendi, Directives from the Guardian, p. 35)

We must beware of attaching too much importance to our dreams:

We must beware of attaching too much importance to them. (Shoghi Effendi, Lights of Guidance, p. 513)

Perhaps because dreams are influenced by the mind of the dreamer:

At the same time dreams and vision are always coloured and influenced more or less by the mind of the dreamer. (Shoghi Effendi, Lights of Guidance, p. 513)

Sometimes what we dream, comes to pass; and other times it has no result:

In the same way, man sees in the world of sleep a vision which becomes exactly realized; at another time, he sees a dream which has absolutely no result. (‘Abdu’l-Bahá, Some Answered Questions, p. 253)

There can be both truthful and untruthful dreams:

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, Tablets of ‘Abdu’l-Bahá v1, p. 196)

Sometimes things we dream may come true several years from now:

How often it happens that it sees a dream in the world of sleep, and its signification becomes apparent two years afterwards in corresponding events. (‘Abdu’l-Bahá, Bahá’í World Faith, p. 326)

And perchance when ten years are gone, thou wilt witness in the outer world the very things thou hast dreamed tonight. (Bahá’u’lláh, The Seven Valleys, p. 32)

In dreams, the human spirit is able to free itself, but only if our hearts are sanctified and pure. If not, we will become fearful of our dreams and things will appear distorted; and our dream journeys will not be wondrous.

In this state the human spirit is able to release itself in such a way that the contingent phenomena become cut away. The ability of the human spirit to free itself, however, is dependent upon a heart that is sanctified and pure. If the heart of man has not attained this state, it will become very fearful in the world of the dream, and things will appear distorted in its view. This is because his heart is not sanctified and pure. But if the heart becomes purified, in the dream man is freed. If he is in a prison, he will see himself in a rose garden; if he is under the weight of chains, he will see himself seated upon a throne. Indeed, he will be unaware of any bodily sensations. But if he has vain thoughts in his mind, his dream journey will not be wondrous. (From a talk of Abdu’l-Baha to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

How Can We Know if a Dream is True or Not?

Because the dream state can’t be equated or compared, it’s better for us to turn to what Baha’u’llah has revealed in His Writings:

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. (Baha’u’llah, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

Compare them with the revealed Word of God and see whether or not they are in harmony with the teachings:

We should test impressions we get through dreams, visions or inspirations, by comparing them with the revealed Word and seeing whether they are in full harmony therewith. (Shoghi Effendi, Lights of Guidance, p. 513)

Be free from prejudice and desire:

The purer and more free from prejudice and desire our hearts and minds become, the more likely is it that our dreams will convey reliable truth, but if we have strong prejudices, personal likings and aversions, bad feelings or evil motives, these will warp and distort any inspirational impression that comes to us. (Shoghi Effendi, Lights of Guidance, p. 513)

If we strive to become pure in heart and free from all save God, both our dreams and our waking life will be free and true:

We must strive to become pure in heart and ‘free from all save God‘. Then our dreams as well as our waking thoughts will become pure and true. (Shoghi Effendi, Lights of Guidance, p. 513)

How Do We Develop our Capacity for Dreams?

‘Abdu’l-Bahá told a group of pilgrims that dreams come easier when we prepare ourselves:

Whatever is answered through the dream state happens without personal volition. But man can prepare himself that a better dream may be realized. It is like a guest who comes. If the owner of the house freshens and cleans it, its coming is easier. (From a talk of Abdu’l-Baha to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

What we eat or drink can influence our dreams:

Variation in dreams occurs…sometimes on account of food and drink. (From a Tablet of Baha’u’llah, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

Early translations of the Writings suggested a formula which we could use to bring on dreams and visions:

• In a state of perfect fragrance and spirituality, arise and wash your body
• Wear a pure gown
• Direct yourself to the Kingdom of God
• Supplicate and pray to Him
• Ask for appearance in the world of vision
• Lay your head on your pillow
• Sleep in a clean, well prepared and ventilated place

Arise and wash thy body, wear a pure gown and, directing thyself to the Kingdom of God, supplicate and pray to Him. Sleep in a clean, well prepared and ventilated place, and ask for appearance in the world of vision. Thou wilt have visions which will cause the door of doubts to be closed, which will give thee new joy, wonderful dilation, brilliant glory. Thou wilt comprehend realities and meanings. (Abdu’l-Baha, Baha’i Scriptures, p. 472)

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-Baha, Baha’i Scriptures, p. 477)

Some people worry that they aren’t having many dreams or visions and to them, ‘Abdu’l-Bahá says that a wakeful eye is more important than dreams and visions:

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. Therefore, I hope that thou wilt open the eye of thine insight, travel in all the realms of God, see the splendor of the Kingdom and behold the effulgence of the Realm of might. (‘Abdu’l-Bahá, Tablets of ‘Abdu’l-Bahá v3, p. 531)

Waking Up From our Dreams:

We’re not meant to live in a dream state, however. Baha’u’llah tells us in the Morning Prayer, that we should give praise to God for waking us up from our sleep and bringing us back from our disappearance.

I give praise to Thee, O my God, that Thou hast awakened me out of my sleep, and brought me forth after my disappearance, and raised me up from my slumber. (Baha’u’llah, Baha’i Prayers, p. 117)

Baha’u’llah explains the reason for the need to wake up from our dreams. As with everything, it has to do with contrasts:

If thou art able to sleep, thou art able to die; and if thou art able to waken after sleep, thou art able to rise after death.’ Just as death is a reality, so is the world of the dream; and just as there is waking after sleep, there is rising after death. (From a Tablet of Baha’u’llah, Layālī al-Hikmat, vol. 2, pp. 65–66 in Amr va Khalq, vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

He further elaborates on how our dream state, followed by awakening, parallels our life in this world with the worlds hereafter. The language used in each state is different:

The dream state is said to be the brother of death, inasmuch as recognizing a brother is by the likeness of the brother. Consider how in the world of vision thou beholdest certain things, and later while awake in this world, thou dost interpret and explain them by resorting to other names, forms, and characterizations. Then after a lapse of time, the same things thou didst interpret and explain are witnessed. Therefore, O my brother, whenever thou art dreaming and behold such a thing in the world of vision, it will have another name and characterization there different from that which it hath here. Recognize, then, that this same disparity in forms applieth to the world after death. And know of a certainty that while the reality and the essence are one, the form and the characterization will vary. (Baha’u’llah, Lawh-i Haqqu’n-Nas, ‘Tablet of the Right of the People.’ Provisional translation by Keven Brown)

Why Do We Forget Our Dreams?

We forget our dreams because they haven’t been properly preserved in the depository of our memory; just as may happen in waking life:

As to what thou hast asked regarding the dream, think of the dream state as being like the state of being awake. How often two souls meet and converse with one another, and one later remembers (what was said), while the other completely forgets. The world of the dream is also like this, and the reason for our forgetfulness is because the dream has not been properly preserved in the depository of the memory. (From a Tablet of Abdu’l-Baha, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown)

Interpreting Dreams

Although we are free to ask an interpreter to explain our dreams, it’s better for us to be steadfast in the Cause, because then God will cause oceans of truths and understanding to issue forth from our hearts:

Thou didst ask an interpreter of dreams to explain thy dream. Verily, We granted thee leave to do so and confirm thee again. He is the Almighty, the All-Powerful. But the principle thing is steadfastness in My Cause. Whoso hath attained to this station, God will cause oceans of truths and understanding to issue from his heart; and whoso hath rejected this station, verily, he is of the heedless. (From a Tablet of Baha’u’llah, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation and note by Keven Brown)

Richard Hastings, a Canadian Bahá’í pioneer living in Malaysia, is a dream researcher who believes that all of our dreams invite us to change and therefore move us towards peace. He analyses dreams for free, to help people understand the meaning and find a solution suggested by the dream. He’s analysed over 70 of my dreams over the past 5 years or so, and I’ve always been impressed with his keen vision – it’s almost as though he can see right into my life and know exactly what I’m dealing with; and what virtue I need to develop. He welcomes inquiries about dreams, without charge, so feel free to email him at richardchastings@gmail.com

“Sweet Dreams!”

This is often the last thing a child hears before drifting off to sleep! I sometimes wonder if this is a “habit of speech” which needs to be re-examined, particularly because often children’s dreams are not always sweet! Often they dream of monsters under the bed!

It’s possible that sensitive children who don’t have sweet dreams, may feel at some level, that they aren’t being obedient to their parents when they have nightmares; and as a result, they could grow up to become children who don’t believe in God.

Parents must exert every effort to rear their offspring to be religious, for should the children not attain this greatest of adornments, they will not obey their parents, which in a certain sense means that they will not obey God. (Bahá’u’lláh, Bahá’í Education, p. 6)

Since they’ve already failed to live up to parent’s expectations and God certainly didn’t give them sweet dreams, why should they obey a God who doesn’t care . . . ?

It’s a bit of a stretch, perhaps; but therapists will tell you that one isolated incident, interpreted wrongly by a child, can certainly have an impact on the adult!

I asked Dream Researcher, Richard Hastings why children have dreams about monsters under the bed and this was his reply:

The reason that children have dreams about monsters begins because in relationship to others around them, they are much smaller. Almost everyone is a giant and more capable in a child’s world. They rely on the mercy and encouragement of adults and youth, even older children.
Your bed is the place where you go to rest and sleep so that you can wake up refreshed and enthusiastic to start a new day. When a monster is under the bed, it means that instead of feeling supported and encouraged from the world of giants (adults, mostly parents) they are feeling fearful that the adult world is going to come after them.

When you are a child who is supported and encouraged, then the opposite happens. You become a giant to whatever you are doing which means that you are filled with positive energy to face the tasks ahead and they come easy to you.
When a child has a monster dream, the best thing a parent can do is to realize that the child needs more accompaniment and positive encouragement to face the things that are happening in the child’s world. The worst thing a parent can do is to try to deny that the monster is there. The monster is there. The biggest tools are accompaniment and encouragement.

Many people and cultures have been trained in the opposite manner which is to believe that the monsters are not there and that they need to criticize the child all the time and make them work on their own. They need nurturing.

When a child goes to bed at night, worried about dreaming about monsters, instead of inviting him to have “sweet dreams”, it might be better for his mind and soul to say this prayer as the last thing she hears.

O Lord! Protect us from what lieth in front of us and behind us, above our heads, on our right, on our left, below our feet and every other side to which we are exposed. Verily, Thy protection over all things is unfailing. (The Bab, Baha’i Prayers, p. 134)

Dream Resources

Other Bahá’í authors who’ve written about dreams include:

Dreams and their Interpretation in the Baha’i Religion

Dreams and Visions

Dreams for Peace Blog and Dream Dictionary

Famous Dreams in the Bahá’í Faith

The Mysterious World of Dreams

Regarding Dreams in the Baha’i Faith Part 1

Regarding Dreams in the Baha’i Faith Part 2

There are 3 great books I know of, which talk about dreams, and are written by Bahá’í authors:

Dreams for Peace, by Richard Hastings shows us that all of our dreams are invitations to change to move us towards peace. He analyses dreams to help people understand the meaning and find a solution suggested by it.

Dreams of Destiny by Amir Badiei, catalogues over a hundred dreams that relate to the Bábí and Bahá’í Faiths, in a chronological order

Ali’s Dream: The Story of Bahá’u’lláh, by John Hatcher, is a coming of age story told through the eyes of Ali, an eleven-year-old boy living in ‘Akká in 1912. His life becomes a quest for the meaning of a mysterious dream which leads him to carefully study his Bahá’í heritage, and sets him on a course to discover his own spiritual destiny. The book weaves together scenes and fascinating details of the history of the Bahá’í Faith.

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