Teachings

Part Three

Prayer and Meditation

According to the Bahá'í Writings, what should our attitude be when praying?

1. Recite ye the verses of God every morning and eventide. [...] Pride not yourselves on much reading of the verses or on a multitude of pious acts by night and day; for were a man to read a single verse with joy and radiance, it would be better for him than to read with lassitude all the Holy Books of God, the Help in Peril, the Self-Subsisting. Read ye the sacred verses in such measure that ye be not overcome by languor and despondency. Lay not upon your souls that which will weary them and weigh them down, but rather what will lighten and uplift them, so that they may soar on the wings of the Divine verses towards the Dawning-place of His manifest signs; this will draw you nearer to God, did ye but comprehend.

- Bahá'u'lláh,  Kitáb-i-Aqdas, pp. 73-74

2. These children are even as young plants, and teaching them the prayers is as letting the rain pour down upon them, that they may wax tender and fresh, and the soft breezes of the love of God may blow over them, making them to tremble with joy.

- 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, #115, p. 139

3. If one friend feels love for another, he will wish to say so. Though he knows that the friend is aware that he loves him, he will still wish to say so.... God knows the wishes of all hearts. But the impulse to prayer is a natural one, springing from man's love to God.

Prayer need not be in words, but rather in thought and attitude. But if this love and this desire are lacking, it is useless to try to force them. Words without love mean nothing. If a person talks to you as an unpleasant duty, with no love or pleasure in his meeting with you, do you wish to converse with him?

- 'Abdu'l-Bahá, quoted in J. E. Esslemont, Bahá'u'lláh and the New Era, p. 94

What are some of the different environments most suitable for prayer?

1. Whoso reciteth, in the privacy of his chamber, the verses revealed by God, the scattering angels of the Almighty shall scatter abroad the fragrance of the words uttered by his mouth, and shall cause the heart of every righteous man to throb. Though he may, at first, remain unaware of its effect, yet the virtue of the grace vouchsafed unto him must needs sooner or later exercise its influence upon his soul. Thus have the mysteries of the Revelation of God been decreed by virtue of the Will of Him Who is the Source of power and wisdom.           

2. The reason why privacy hath been enjoined in moments of devotion is this, that thou mayest give thy best attention to the remembrance of God, that thy heart may at all times be animated with His Spirit, and not be shut out as by a veil from thy Best Beloved. Let not thy tongue pay lip service in praise of God while thy heart be not attuned to the exalted Summit of Glory, and the Focal Point of communion. Thus if haply thou dost live in the Day of Resurrection, the mirror of thy heart will be set towards Him Who is the Day-Star of Truth; and no sooner will His light shine forth than the splendour thereof shall forthwith be reflected in thy heart. For He is the Source of all goodness, and unto Him revert all things.

- The Báb, Selections from the Writings of the Báb, pp. 93-94

3. The state of prayer is the best of conditions, for man is then associating with God. Prayer verily bestoweth life, particularly when offered in private and at times, such as midnight, when freed from daily cares.

- 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá, sec. 172, p.202

4. Thou hast asked about places of worship and the underlying reason therefor. The wisdom in raising up such buildings is that at a given hour, the people should know it is time to meet, and all should gather together, and, harmoniously attuned one to another, engage in prayer; with the result that out of this coming together, unity and affection shall grow and flourish in the human heart.

- 'Abdu'l-Bahá, Selections from the Writings of 'Abdu'l-Bahá,  # 58, pp. 94-95

5. If we are true Bahá'ís [...] our actions will help on the world, will spread civilization, will help the progress of science, and cause the arts to develop. [..] It is not through lip-service only that the elect of God have attained to holiness, but by patient lives of active service they have brought light into the world. Therefore strive that your actions day by day may be beautiful prayers. Turn towards God, and seek always to do that which is right and nobel. Enrich the poor, raise thefallen, comfort the sorrowful, bring healing to the sick, reassure the fearful, rescue the oppressed, birng hope to the hopeless, shelter the destitute!

- 'Abdu'l-Bahá, Paris Talks, Part 1, Nov. 8, pp. 80-81

6. In the Bahá'í Cause arts, sciences and all crafts are (counted as) worship.  The man who makes a piece of notepaper to the best of his ability, conscientiously, concentrating all his forces on perfecting it, is giving praise to God. Briefly, all effort and exertion put forth by man from the fullness of his heart is worship, if it is prompted by the highest motives and the will to do service to humanity. This is worship:  to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, he is giving praise.

- 'Abdu'l-Bahá, Paris Talks, pp. 176 -177

Why should we pray? To whom should we pray?

1. O thou spiritual friend! Thou hast asked the wisdom of prayer. Know thou that prayer is indispensable and obligatory, and man under no pretext whatsoever is excused from performing the prayer unless he be mentally unsound, or an insurmountable obstacle prevent him. The wisdom of prayer is this: That it causeth a connection between the servant and the True One, because in that state (i.e., prayer) man with all heart and soul turneth his face towards His Highness the Almighty, seeking His association and desiring His love and compassion. The greatest happiness for a lover is to converse with his beloved, and the greatest gift for a seeker is to become familiar with the object of his longing; that is why with every soul who is attracted to the Kingdom of God, his greatest hope is to find an opportunity to entreat and supplicate before his Beloved, appeal for His mercy and grace and be immersed in the ocean of His utterance, goodness and generosity. Beside all this, prayer and fasting is the cause of awakening and mindfulness and conducive to protection and preservation from tests.

- 'Abdu'l-Bahá, The Divine Art of Living, Chap. V, p. 27

2. Worship thou God in such wise that if thy worship lead thee to the fire, no alteration in thine adoration would be produced, and so likewise if thy recompense should be paradise. Thus and thus alone should be the worship which befitteth the one True God. Shouldst thou worship Him because of fear, this would be unseemly in the sanctified Court of His presence, and could not be regarded as an act by thee dedicated to the Oneness of His Being. Or if thy gaze should be on paradise, and thou shouldst worship Him while cherishing such a hope, thou wouldst make God's creation a partner with Him, notwithstanding the fact that paradise is desired by men. Fire and paradise both bow down and protrate themselves before God. That which is worthy of His Essence is to worship Him for His sake, without fear of fire, or hope of paradise. The most acceptable prayer is the one offered with the utmost spirituality and radiance; its prolongation hath not been and is not beloved by God. The more detached and the purer the prayer, the more acceptable is it in the presence of God.

- The Báb, Selections from the Writings of the Báb, pp. 77-78

3.  Prayers are granted through the universal Manifestations of God. Nevertheless, where the wish is to obtain material things, even where the heedless are concerned, if they supplicate, humbly imploring God's help – even their prayer hath an effect. [...] The prayers which were revealed to ask for healing apply both to physical and spiritual healing. Recite them, then, to heal both the soul and the body. If healing is right for the patient, it will certainly be granted; but for some ailing persons, healing would only be the cause of other ills, and therefore wisdom doth not permit an affirmative answer to the prayer.

- 'Abdu'l-Bahá,  Selections from the Writings of 'Abdu'l-Bahá , #139, pp. 161-62

4.  During thy supplications to God and thy reciting, "Thy Name is my healing", consider how thine heart is cheered, thy soul delighted by the spirit of the love of God, and thy mind attracted to the Kingdom of God! By these attractions one's ability and capacity increase. When the vessel is enlarged the water increases, and when the thirst grows the bounty of the cloud becomes agreeable to the taste of man. This is the mystery of supplication and the wisdom of stating one's wants.

- 'Abdu'l-Bahá, quoted in Bahá'u'lláh and the New Era, 5th rev. Ed., p. 93

5.  Indeed, the chief reason for the evils now rampant in society is a lack of spirituality. The materialistic civilization of our age has so much absorbed the energy and interest of mankind, that people in general no longer feel the necessity of raising themselves above the forces and conditions of their daily material existence. [...] It is this condition, so sadly morbid, into which society has fallen, that religion seeks to improve and transform. For the core of religious faith is that mystic feeling that unites man with God. This state of spiritual communion can be brought about and maintained by means of meditation and prayer. And this is the reason why Bahá'u'lláh has so much stressed the importance of worship. It is not sufficient for a believer to merely accept and observe the teachings. He should, in addition, cultivate the sense of spirituality, which he can acquire chiefly by the means of prayer. The Bahá'í Faith, like all other Divine religions, is thus  fundamentally mystic in character. Its chief goal is the development of the individual and society, through the acquisition of spiritual virtues and powers. It is the soul of man that has first to be fed. And this spiritual nourishment prayer can best provide. Laws and institutions, as viewed by Bahá'u'lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise religion will degenerate into a mere organization, and become a dead thing.

- From a letter dated 8 Dec. 1935, written on behalf of Shoghi Effendi to an individual believer, cited in Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, #40, p.13-14

6. While praying it would be better to turn one's thoughts to the Manifestation as He continues, in the other world, to be our means of contact with the Almighty. We can, however, pray directly to God Himself.

- From a letter dated 27 April 1937 written on behalf of Shoghi Effendi, cited in Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, #43, p.15

7. The true worshipper, while praying, should endeavour not so much to ask God to fulfil his wishes and desires, but rather to adjust these and make them conform to the Divine Will. Only through such an attitude can one derive that feeling of inner peace and contentment which the power of prayer alone can confer.

- From a letter dated 26 October 1938 written on behalf of Shoghi Effendi to an individual believer, cited in Spiritual Foundations: Prayer, Meditation and the Devotional Attitude, #47, p.16

8. The daily prayers are to be said each one for himself, aloud or silent makes no difference. There is no congregational prayer except that for the dead. We read healing and other prayers in our meetings, but the daily prayer is a personal obligation, so someone else reading it is not quite the same thing as saying it for yourself.  If you find you need to visualize someone when you pray, think of the Master [Abdu'l-Bahá].  Through Him you can address Bahá'u'lláh. Gradually try to think of the qualities of the Manifestation, and in that way a mental form will fade out, for after all the body is not the thing.  His Spirit is there and is the essential, everlasting element.

- Shoghi Effendi, Directives of the Guardian, p. 59

What is meant by the term "meditation"?  What is the relationship between meditation and prayer?

1. Bahá'u'lláh says there is a sign (from God) in every phenomenon: the sign of the intellect is contemplation and the sign of contemplation is silence, because it is impossible for a man to do two things at one time - he cannot both speak and meditate.

It is an axiomatic fact that while you meditate you are speaking with your own spirit. In that state of mind you put certain questions to your spirit and the spirit answers: the light breaks forth and the reality is revealed. You cannot apply the name 'man' to any being void of this faculty of the name 'man' to any being void of this faculty of meditation; without it he would be a mere animal, lower than the beasts. Through the faculty of meditation man attains to eternal life; through it he receives the breath of the Holy Spirit - the bestowal of the Spirit is given in reflection and meditation. The spirit of man is itself informed and strengthened during meditation; through it affairs of which man knew nothing are unfolded before his view. Through it he receives Divine inspiration, through it he receives heavenly food. Meditation is the key for opening the doors of mysteries. In that state man abstracts himself: in that state man withdraws himself from all outside objects; in that subjective mood he is immersed in the ocean of spiritual life and can unfold the secrets of things-in-themselves. To illustrate this, think of man as endowed with two kinds of sight; when the power of insight is being used the outward power of vision does not see. This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God. This faculty brings forth from the invisible plane the sciences and arts. Through the meditative faculty inventions are made possible, colossal undertakings are carried out; through it governments can run smoothly. Through this  faculty man enters into the very Kingdom of God.

Nevertheless some thoughts are useless to man; they are like waves moving in the sea without result. But if the faculty of meditation is bathed in the inner light and characterized with divine attributes, the results will be confirmed.

The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them. Therefore if the spirit of man is contemplating earthly subjects he will be informed of these. But if you turn the mirror of your spirits heavenwards, the heavenly constellations and the rays of the Sun of Reality will be reflected in your hearts, and the virtues of the Kingdom will be obtained. Therefore let us keep this faculty rightly directed - turning it to the heavenly Sun and not to earthly objects - so that we may discover the secrets of the Kingdom, and comprehend the allegories of the Bible and the mysteries of the spirit. May we indeed become mirrors reflecting the heavenly realities, and may we become so pure as to reflect the stars of heaven.

- 'Abdu'l-Bahá, Paris Talks, Part II, (Jan. 12, 1913), pp. 174-176

2. When man allows the spirit, through his soul, to enlighten his understanding, then does he contain all Creation [...] But on the other hand, when man does not open his mind and heart to the blessing of the spirit, but turns his soul towards the material side, towards the bodily part of his nature, then is he fallen from his high place and he becomes inferior to the inhabitants of the lower animal kingdom.

- 'Abdu'l-Bahá, Paris Talks, Part I, (Nov. 17), pp. 96-97

3. Therefore, know thou that the True One possesseth invisible worlds which human meditation is unable to comprehend and the intellect of man hath no power to imagine. When thou wilt purify and clarify thy spiritual nostrils from every worldly moisture, then thou wilt inhale the holy fragrances diffusing from the merciful gardens of these worlds.

- 'Abdu'l-Bahá, Bahá'í World Faith, p. 393

4. Were any man to ponder in his heart that which the Pen of the Most High hath revealed and to taste of its sweetness, he would, of a certainty, find himself emptied and delivered from his own desires, and utterly subservient to the Will of the Almighty. Happy is the man that hath attained so high a station, and hath not deprived himself of so bountiful a grace.

- Bahá'u'lláh, Gleanings from the Writings of Bahá'u'lláh, CLXIII, p.343

5. Chant the Words of God and, pondering over their meaning, transform them into actions!

- 'Abdu'l-Bahá, Tablets of 'Abdu'l-Bahá 'Abbas, vol. I, p. 85

6. There are no set forms of meditation prescribed in the teachings, no plan, as such, for inner development. The friends are urged - nay enjoined - to pray, and they also should meditate, but the manner of doing the latter is left entirely to the individual. The inspiration received through meditation is of a nature that one cannot measure or determine. God can inspire into our minds things that we had no previous knowledge of, if He desires to do so.