Behold how the thing which thou hast seen in thy dream is, after a considerable lapse of time, fully realized. 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. 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. Verily I say, the creation of God embraceth worlds besides this world, and creatures apart from these creatures. In each of these worlds He hath ordained things which none can search except Himself, the All-Searching, the All-Wise. Do thou meditate on that which We have revealed unto thee, that thou mayest discover the purpose of God, thy Lord, and the Lord of all worlds. In these words the mysteries of Divine Wisdom have been treasured.

Bahá’u’lláh, Tablets of Bahá’u’lláh, pp. 187-188

One of the created phenomena is the dream. Behold how many secrets are deposited therein, how many wisdoms treasured up, how many worlds concealed. 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. 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

Prayer to be said after disturbed dreams: It hath been decreed that, if anyone should have a troubled dream and should thereby be grieved and saddened, he may recite this blessed verse:  "O Thou by whose Name the sea of joy moveth and the fragrance of happiness is wafted. I ask Thee to show me from the wonders of Thy favour, that which shall brighten my eyes and shall gladden my heart. Verily, Thou art the Giver, the Generous."  Even in the case of dreams which have not been troubled, it is agreeable for this verse to be recited.

Bahá’u’lláh, provisional translation of a Tablet to Muhammad Karim-i-Attar

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.

Bahá’u’lláh, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.

In the manifestation of the Apostle of God all were eagerly awaiting Him, yet thou hast heard how He was treated at the time of His appearance, in spite of the fact that if ever they beheld Him in their dreams they would take pride in them.

Likewise in the manifestation of the Point of the Bayan, the people stood up at the mention of His Name and fervently implored His advent night and day, and if they dreamt of Him they gloried in their dreams; yet now that He hath revealed Himself, invested with the mightiest testimony, whereby their own religion is vindicated, and despite the incalculable number of people who yearningly anticipate His coming, they are resting comfortably in their homes, after having hearkened to His verses; while He at this moment is confined in the mountain of Maku, lonely and forsaken. Take good heed of yourselves, O people of the Bayan...

The Báb, Selections from the Writings of the Báb, p. 84

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

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

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

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

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

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

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-Bahá, Some Answered Questions, pp. 227-228

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. 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. 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. 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. For the spirit travels in two different ways: without means, which is spiritual traveling; and with means, which is material traveling: as birds which fly, and those which are carried.

‘Abdu’l-Bahá, Bahá’í World Faith, p. 326

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

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, Tablets of ‘Abdu’l-Bahá v1, p. 104

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. 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

That truth is often imported through dreams no one who is familiar with history, especially religious history, can doubt. At the same time dreams and vision are always coloured and influenced more or less by the mind of the dreamer and we must beware of attaching too much importance to them. 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....In many cases dreams have been the means of bringing people to the truth or of confirming them in the Faith. 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. 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

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

Among all the worldly bounties, none is more wonderful than the dream. 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.

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. Frequently such a dream is a true dream, inasmuch as that which is seen becomes manifested to the outer eye, requiring no interpretation.

There are tree 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. The soul is even as a fine white fabric. Any color that you add to it, it will receive, and this is real. However, if a color other than white is in the fabric, and you add a color, this is unreal. For example, if a yellowish color is in the fabric and you give it blue, it will become green. Then it is necessary to separate out the yellow until the blue is displayed. This is interpretation.

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-Bahá to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.

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-Bahá, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.

The body reacts on the soul and the soul on the body. 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. 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

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 Bahá’u’lláh, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation and note by Keven Brown.

Variation in dreams occurs…sometimes on account of food and drink.

From a Tablet of Bahá’u’lláh, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown

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-Bahá to pilgrims dated August 8, 1919, Amr va Khalq, Vol. 1, compiled by Fadil-i-Mazindarani, Tihran 1954-55. Provisional translation by Keven Brown.