Dreams and visions

the prophecy of one who hears the words of God, who sees a vision from the Almighty, who bows down with eyes wide open:

the prophecy of one who hears the words of God, who has knowledge from the Most High, who sees a vision from the Almighty, who bows down with eyes wide open:

“We both had dreams,” they replied, “but there is no one to interpret them.” Then Joseph said to them, “Don’t interpretations belong to God? Tell me your dreams.”

But there is a God in heaven who reveals mysteries, and He has made known to King Nebuchadnezzar what will happen in the latter days. Your dream and the visions that came into your mind as you lay on your bed were these:

And the Spirit lifted me up and carried me back to Chaldea, to the exiles in the vision given by the Spirit of God. After the vision had gone up from me,

In the first year of the reign of Belshazzar over Babylon, Daniel had a dream, and visions passed through his mind as he lay on his bed. He wrote down the dream, and this is the summary of his account.

When the Magi had gone, an angel of the Lord appeared to Joseph in a dream. “Get up!” he said. “Take the Child and His mother and flee to Egypt. Stay there until I tell you, for Herod is going to search for the Child to kill Him.”

But after he had pondered these things, an angel of the Lord appeared to him in a dream and said, “Joseph, son of David, do not be afraid to embrace Mary as your wife, for the One conceived in her is from the Holy Spirit.

Then the angel said to me, “These words are faithful and true. The Lord, the God of the spirits of the prophets, has sent His angel to show His servants what must soon take place.”

Rabbi Shmuel bar Naḥmani said that Rabbi Yonatan said: A person is shown in his dream only the thoughts of his heart when he was awake, as evidenced by what Daniel said to Nebuchadnezzar, as it is stated: “As for you, O king, your thoughts came upon your bed, what should come to pass hereafter” (Daniel 2:29). And if you wish, say instead that it is derived from here, a related verse: “And that you may know the thoughts of your heart” (Daniel 2:30). How will you know the thoughts of your heart? By their being revealed to you in a dream. Rava said: Know that this is the case, for one is neither shown a golden palm tree nor an elephant going through the eye of a needle in a dream. In other words, dreams only contain images that enter a person’s mind.

The Gemara relates: Ameimar and Mar Zutra and Rav Ashi were sitting together. They said: Let each and every one of us say something that the other has not heard. One of them began and said: One who saw a dream and does not know what he saw should stand before the priests when they lift their hands during the Priestly Blessing and say the following: Master of the Universe, I am Yours and my dreams are Yours, I dreamed a dream and I do not know what it is. Whether I have dreamed of myself, whether my friends have dreamed of me or whether I have dreamed of others, if the dreams are good, strengthen them and reinforce them like the dreams of Joseph. And if the dreams require healing, heal them like the bitter waters of Mara by Moses our teacher, and like Miriam from her leprosy, and like Hezekiah from his illness, and like the bitter waters of Jericho by Elisha. And just as You transformed the curse of Balaam the wicked into a blessing, so transform all of my dreams for me for the best. And he should complete his prayer together with the priests so the congregation responds amen both to the blessing of the priests and to his individual request. And if he is not able to recite this entire formula, he should say: Majestic One on high, Who dwells in power, You are peace and Your name is peace. May it be Your will that You bestow upon us peace.

Related to what was stated above, that one should pray for a good dream, the Gemara cites additional maxims concerning dreams and their interpretation. Rav Ḥisda said: One should see any dream, and not a fast. In other words, any dream is preferable to a dream during a fast. And Rav Ḥisda said: A dream not interpreted is like a letter not read. As long as it is not interpreted it cannot be fulfilled; the interpretation of a dream creates its meaning. And Rav Ḥisda said: A good dream is not entirely fulfilled and a bad dream is not entirely fulfilled. And Rav Ḥisda said: A bad dream is preferable to a good dream, as a bad dream causes one to feel remorse and to repent. And Rav Ḥisda said: A bad dream, his sadness is enough for him; a good dream, his joy is enough for him. This means that the sadness or joy engendered by the dream renders the actual fulfillment of the dream superfluous. Similarly, Rav Yosef said: Even for me, the joy of a good dream negates it. Even Rav Yosef, who was blind and ill, derived such pleasure from a good dream that it was never actually realized. And Rav Ḥisda said: A bad dream is worse than lashes, as it is stated: “God has so made it, that men should fear before Him” (Ecclesiastes 3:14), and Rabba bar bar Ḥana said that Rabbi Yoḥanan said: That is a bad dream that causes man to fear. With regard to the verse: “The prophet that has a dream, let him tell a dream; and he that has My word, let him speak My word faithfully. What has the straw to do with the grain? says the Lord” (Jeremiah 23:28), the Gemara asks: What do straw and grain have to do with a dream? Rather, Rabbi Yoḥanan said in the name of Rabbi Shimon bar Yoḥai: Just as it is impossible for the grain to grow without straw, so too it is impossible to dream without idle matters. Even a dream that will be fulfilled in the future contains some element of nonsense. On a similar note, Rabbi Berekhya said: Even though part of a dream is fulfilled, all of it is not fulfilled. From where do we derive this? From the story of Joseph’s dream, as it is written: “And he said: Behold, I have dreamed yet a dream: and, behold, the sun and the moon

Nay, say they, (these are but) muddled dreams; nay, he hath but invented it; nay, he is but a poet. Let him bring us a portent even as those of old (who were Allah's messengers) were sent (with portents)

When Joseph said unto his father: O my father! Lo! I saw in a dream eleven planets and the sun and the moon, I saw them prostrating themselves unto me

We verily sent Moses with Our revelations, saying: Bring thy people forth from darkness unto light. And remind them of the days of Allah. Lo! therein are revelations for each steadfast, thankful (heart)

Narrated Aisha: The commencement of the Divine Inspiration to Allah's Messenger (ﷺ) was in the form of true dreams. The Angel came to him and said, "Read, in the Name of your Lord Who has created (all that exists), has created man a clot. Read! And your Lord is Most Generous Narrated ʿAisha: The commencement of (the Divine Inspirations to) Allah's Messenger (ﷺ) was in the form of true dreams. The Angel came to him and said, "Read! In the Name of your Lord Who has created all exists), has created man from a clot. Read! And your Lord is Most Generous, Who has taught (the writing) by the pen

Narrated Ibn ʿUmar: Men from the companions of Allah's Messenger (ﷺ) used to see dreams during the lifetime of Allah's Messenger (ﷺ) and they used to narrate those dreams to Allah's Messenger (ﷺ). Allah's Messenger (ﷺ) would interpret them as Allah wished. I was a young man and used to stay in the mosque before my wedlock. I said to myself, "If there were any good in myself, I too would see what these people see." So when I went to bed one night, I said, "O Allah! If you see any good in me, show me a good dream." So while I was in that state, there came to me (in a dream) two angels. In the hand of each of them, there was a mace of iron, and both of them were taking me to Hell, and I was between them, invoking Allah, "O Allah! I seek refuge with You from Hell." Then I saw myself being confronted by another angel holding a mace of iron in his hand. He said to me, "Do not be afraid, you will be an excellent man if you only pray more often." So they took me till they stopped me at the edge of Hell, and behold, it was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish. Then (the angels) took me to the right side. I narrated this dream to (my sister) Hafsa and she told it to Allah's Messenger (ﷺ). Allah's Messenger (ﷺ) said, "No doubt, ʿAbdullah is a good man." (Nafiʿ said, "Since then ʿAbdullah bin ʿUmar used to pray much)

Narrated Ibn ʿUmar: Men from the companions of Allah's Messenger (ﷺ) used to see dreams during the lifetime of Allah's Messenger (ﷺ) and they used to narrate those dreams to Allah's Messenger (ﷺ). Allah's Messenger (ﷺ) would interpret them as Allah wished. I was a young man and used to stay in the mosque before my wedlock. I said to myself, "If there were any good in myself, I too would see what these people see." So when I went to bed one night, I said, "O Allah! If you see any good in me, show me a good dream." So while I was in that state, there came to me (in a dream) two angels. In the hand of each of them, there was a mace of iron, and both of them were taking me to Hell, and I was between them, invoking Allah, "O Allah! I seek refuge with You from Hell." Then I saw myself being confronted by another angel holding a mace of iron in his hand. He said to me, "Do not be afraid, you will be an excellent man if you only pray more often." So they took me till they stopped me at the edge of Hell, and behold, it was built inside like a well and it had side posts like those of a well, and beside each post there was an angel carrying an iron mace. I saw therein many people hanging upside down with iron chains, and I recognized therein some men from the Quraish. Then (the angels) took me to the right side. I narrated this dream to (my sister) Hafsa and she told it to Allah's Messenger (ﷺ). Allah's Messenger (ﷺ) said, "No doubt, ʿAbdullah is a good man." (Nafiʿ said, "Since then ʿAbdullah bin ʿUmar used to pray much)

Lord Shri Krishna replied: My beloved friend! It is only through My grace and power that you have been able to see this vision of splendour, the Universal, the Infinite, the Original. Never has it been seen by anyone else.

In the beginning, when God created all beings through the sacrifice of Himself, He said to them: "You can procreate through sacrifice, and it shall satisfy all your desires."

Could a thousand suns blaze forth together, it would be but a faint reflection of the radiance of the Lord God.

The all-seeing fire which exists hidden in the two sticks, as the foetus is well-guarded in the womb by the mother, (that fire) is to be worshipped day after day by wakeful seekers (after wisdom), as well as by sacrificers. This verily is That.

As in a mirror, so is He seen within oneself; as in a dream, so (is He seen) in the world of the fathers (departed spirits); as in water, so (is He seen) in the world of Gandharvas (the angelic realm). As light and shadow, so (is He seen) in the world of Brahma (the Creator).

Yama replied: I know well that fire which leads to the realm of heaven. I shall tell it to thee. Listen to me. Know, O Nachiketas, that this is the means of attaining endless worlds and their support. It is hidden in the heart of all beings.

Blind is the world, few are those who clearly see. Only a handful go to heaven, like a bird freed from a net.

The mind travels far, wandering alone; incorporeal, it lies hidden in the heart. Those who will restrain the mind are freed from Māra’s bonds.

Maghavā became chief of the gods by means of diligence. People praise diligence, while negligence is always deplored.

So after some time, living diligent, keen, and resolute, I perceived light and saw forms. But I didn’t associate with those deities, converse, or engage in discussion. Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion? Then my knowledge and vision would become even more purified.’ So after some time … I perceived light and saw forms. And I associated with those deities, conversed, and engaged in discussion. But I didn’t know which orders of gods those deities came from. Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from? Then my knowledge and vision would become even more purified.’ So after some time … I perceived light and saw forms. And I associated with those deities … And I found out which orders of gods those deities came from. But I didn’t know what deeds caused those deities to be reborn there after passing away from here. So after some time … I found out what deeds caused those deities to be reborn there after passing away from here. But I didn’t know what deeds caused those deities to have such food and such an experience of pleasure and pain. So after some time … I found out what deeds caused those deities to have such food and such an experience of pleasure and pain. But I didn’t know that these deities have a lifespan of such a length. So after some time … I found out that these deities have a lifespan of such a length. But I didn’t know whether or not I had previously lived together with those deities. Then it occurred to me, ‘What if I were to perceive light and see forms; and associate with those deities, converse, and engage in discussion; and find out which orders of gods those deities come from; and what deeds caused those deities to be reborn there after passing away from here; and what deeds caused those deities to have such food and such an experience of pleasure and pain; and that these deities have a lifespan of such a length; and whether or not I have previously lived together with those deities? Then my knowledge and vision would become even more purified.’ So after some time … I found out whether or not I have previously lived together with those deities. As long as my knowledge and vision about the deities was not fully purified in these eight rounds, I didn’t announce my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. But when my knowledge and vision about the deities was fully purified in these eight rounds, I announced my supreme perfect awakening in this world with its gods, Māras, and divinities, this population with its ascetics and brahmins, its gods and humans. Knowledge and vision arose in me: ‘My freedom is unshakable; this is my last rebirth; now there’ll be no more future lives.’”

Furthermore, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. They understand how sentient beings pass on according to their deeds. Suppose there were two houses with doors. A person with clear eyes standing in between them would see humans entering and leaving a house and wandering to and fro. In the same way, I have explained to my disciples a practice that they use so that, with clairvoyance that is purified and superhuman, they see sentient beings passing away and being reborn … And many of my disciples meditate on that having attained perfection and consummation of insight.

This was the first knowledge, which I achieved in the first watch of the night. Ignorance was banished and knowledge arose; darkness was banished and light arose, as happens for a meditator who is diligent, keen, and resolute. When my mind had become immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds: ‘These dear beings did bad things by way of body, speech, and mind. They denounced the noble ones; they had wrong view; and they chose to act out of that wrong view. When their body broke up, after death, they were reborn in a place of loss, a bad place, the underworld, hell. These dear beings, however, did good things by way of body, speech, and mind. They never denounced the noble ones; they had right view; and they chose to act out of that right view. When their body broke up, after death, they were reborn in a good place, a heavenly realm.’ And so, with clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings pass on according to their deeds.

While he gazes upon beautiful dramas and plays, the day of his departure dawns. The dream becomes the dream, and his actions do not go along with him. ||3|| God is All-powerful, the Cause of causes; I seek Your Sanctuary. Day and night, Nanak meditates on the Lord; forever and ever he is a sacrifice. ||4||20||50||

Chhant: In the cold season of Maghar and Poh, the Lord reveals Himself. My burning desires were quenched, when I obtained the Blessed Vision of His Darshan; the fraudulent illusion of Maya is gone. All my desires have been fulfilled, meeting the Lord face-to-face; I am His servant, I serve at His feet. My necklaces, hair-ties, all decorations and adornments, are in singing the Glorious Praises of the unseen, mysterious Lord. I long for loving devotion to the Lord of the Universe, and so the Messenger of Death cannot even see me. Prays Nanak, God has united me with Himself; I shall never suffer separation from my Beloved again. ||6||

Salok: The fire of desire is cooled and quenched; my mind and body are filled with peace and tranquility. O Nanak, I have met my Perfect God; the illusion of duality is dispelled. ||1|| The Lord Himself sent His Holy Saints, to tell us that He is not far away. O Nanak, doubt and fear are dispelled, chanting the Name of the all-pervading Lord. ||2||

Heaven and earth do not act from (the impulse of) any wish to be benevolent; they deal with all things as the dogs of grass are dealt with. The sages do not act from (any wish to be) benevolent; they deal with the people as the dogs of grass are dealt with. May not the space between heaven and earth be compared to a bellows? ’Tis emptied, yet it loses not its power; / ’Tis moved again, and sends forth air the more. / Much speech to swift exhaustion lead we see; / Your inner being guard, and keep it free.

The things which from of old have got the One (the Tao) are— Heaven which by it is bright and pure; / Earth rendered thereby firm and sure; / Spirits with powers by it supplied; / Valleys kept full throughout their void / All creatures which through it do live / Princes and kings who from it get / The model which to all they give. All these are the results of the One (Tao). If heaven were not thus pure, it soon would rend; / If earth were not thus sure, ’twould break and bend; / Without these powers, the spirits soon would fail; / If not so filled, the drought would parch each vale; / Without that life, creatures would pass away; / Princes and kings, without that moral sway, / However grand and high, would all decay. Thus it is that dignity finds its (firm) root in its (previous) meanness, and what is lofty finds its stability in the lowness (from which it rises). Hence princes and kings call themselves “Orphans,” “Men of small virtue,” and as “Carriages without a nave.” Is not this an acknowledgement that in their considering themselves mean they see the foundation of their dignity? So it is that in the enumeration of the different parts of a carriage we do not come on what makes it answer the ends of a carriage. They do not wish to show themselves elegant-looking as jade, but (prefer) to be coarse-looking as an (ordinary) stone.

Colour’s five hues from th’ eyes their sight will take; / Music’s five notes the ears as deaf can make; / The flavours five deprive the mouth of taste; / The chariot course, and the wild hunting waste / Make mad the mind; and objects rare and strange, / Sought for, men’s conduct will to evil change. Therefore the sage seeks to satisfy (the craving of) the belly, and not the (insatiable longing of the) eyes. He puts from him the latter, and prefers to seek the former.