Reality, Soul and
the Worlds of God
III. The Reality of the Soul – Understanding Your True Self
E. The Life Path of the Soul
5. The Inner Life and How It Connects with the Outer
a. Higher-Than-Sensory Perception Functioning During Sleep
[from the Writings of Bahá’u’lláh:]
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….
Now there are many wisdoms to ponder in the dream, which none but the people of this Valley can comprehend in their true elements. First, what is this world, where without eye and ear and hand and tongue a man puts all of these to use? Second, how is it that in the outer world thou seest today the effect of a dream, when thou didst vision it in the world of sleep some ten years past? 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.
(Bahá’u’lláh: The Seven Valleys and The Four Valleys, “Valley of Wonderment”, pp. 32-33)
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. 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.
(Bahá’u’lláh: Tablets of Bahá’u’lláh, “Suríy-i-Vafá” or “Tablet to Vafá”, p. 187)
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.
(Bahá’u’lláh: Prayers and Meditations, Selection CLVI, p. 249)
[from the talks of ‘Abdu’l-Bahá:]
In wakefulness the eye of man sees at the utmost as far as one hour of distance because through the instrumentality of the body the power of the spirit is thus determined; but with the inner sight and the mental eye it sees America, and it can perceive that which is there, and discover the conditions of things and organize affairs. If, then, the spirit were the same as the body, it would be necessary that the power of the inner sight should also be in the same proportion. Therefore, it is evident that this spirit is different from the body, and that the bird is different from the cage, and that the power and penetration of the spirit is stronger without the intermediary of the body.
(‘Abdu’l-Bahá: Some Answered Questions, Chapter 61: “The Immortality of the Spirit—Session 2”, p. 228)
[from the talks of ‘Abdu’l-Bahá (no authority):]
The retina of outer vision, though sensitive and delicate, may, nevertheless, be a hindrance to the inner eye which alone can perceive. The bestowals of God which are manifest in all phenomenal life are sometimes hidden by intervening veils of mental and mortal vision which render man spiritually blind and incapable, but when those scales are removed and the veils rent asunder, then the great signs of God will become visible, and he will witness the eternal light filling the world. The bestowals of God are all and always manifest. The promises of heaven are ever present. The favors of God are all-surrounding, but should the conscious eye of the soul of man remain veiled and darkened, he will be led to deny these universal signs and remain deprived of these manifestations of divine bounty. Therefore, we must endeavor with heart and soul in order that the veil covering the eye of inner vision may be removed, that we may behold the manifestations of the signs of God, discern His mysterious graces and realize that material blessings as compared with spiritual bounties are as nothing.
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “4 May 1912, Talk to Theosophical Society, Northwestern University Hall, Evanston, Illinois, Notes by Marzieh Moss”, p. 90)
….just as the outer sense of sight is necessary to him, he should also possess insight and conscious perception;….
(‘Abdu’l-Bahá: Promulgation of Universal Peace, “20 September 1912, Talk at Home of Mr. Albert L. Hall, 2030 Queen Avenue South, Minneapolis, Minnesota, Notes by Ellen T. Pursell”, p. 328)