Planet Bahá'í

The word "meditation" calls up images of Buddhist monks seated in lotus position, eyes closed, perhaps quietly muttering mantras to themselves. We may think of meditation as a set of techniques designed to empty the mind of all thought, to achieve "oneness with the universe", or to otherwise tear down our everyday conceptions of ourselves and the world around us.

The Bahá'í Writings also speak at some length on the subject of meditation. Far from being alien to our beliefs, meditation is regarded as an integral part of spiritual life. In a talk given in London on January 12, 1913, 'Abdu'l-Bahá spoke at some length on this subject. He characterized meditation as follows:

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 meditation; without it he would be a mere animal, lower than the beasts.

(Abdu'l-Baha, Paris Talks, p. 174-175)

Of particular note here is the direct connection between the words "meditation" and "contemplation." Indeed, the two are used synonymously. Far from being a complete inward silence, activity is indicated, since in meditation we are "speaking with our spirits," "putting questions," and "receiving answers." Bahá'u'lláh Himself made a connection between meditation and the concept of reflection:

The wine of renunciation must needs be quaffed, the lofty heights of detachment must needs be attained, and the meditation referred to in the words 'One hour's reflection is preferable to seventy years of pious worship' must needs be observed, so that the secret of the wretched behaviour of the people might be discovered, those people who, despite the love and yearning for truth which they profess, curse the followers of Truth when once He hath been made manifest.

(Bahá'u'lláh, Kitab-i-Iqán, p. 238)

Also noteworthy is 'Abdu'l-Bahá's identification of meditation as a distinctly human faculty, a power not possessed by animals. Indeed, later in the same talk He says that meditation "...frees man from the animal nature, discerns the reality of things, puts man in touch with God." As such, it is not only a defining characteristic of humanity, but one that must be exercised in order to achieve liberation from our "lower nature" and for spiritual development to be realized. This was underscored numerous times by Shoghi Effendi, in statements such as this:

Prayer and meditation are very important factors in deepening the spiritual life of the individual, but with them must go also action and example, as these are the tangible result of the former. Both are essential.

(From a letter written of behalf of Shoghi Effendi to an individual, May 15, 1944, Lights of Guidance, p. 456)

So how are Bahá'ís supposed to meditate? Are there any prescribed forms, any positions to be assumed, any mantras to be used? In short, no:

...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...

(From a letter written on behalf of Shoghi Effendi to an individual, January 25, 1943, Lights of Guidance, p. 455-456)

This might seem to leave us in a bit of a quandary, called to do something but not told the first thing about how we should go about it. In fact, it's not quite that bad (fortunately for people like myself who otherwise wouldn't have a clue!). We know, as stated above, that meditation, contemplation, and reflection are effectively the same thing. We also know that meditation needs to have an object upon which to focus. Often 'Abdu'l-Bahá and the Guardian instructed us to meditate upon the Holy Scriptures themselves, and we also find that meditation can be turned in many different directions:

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, p. 175)

This makes the idea of meditation as reflection more tangible, likening the meditative faculty to a mirror in which reality is reflected. In whatever direction we turn this faculty, we will make discoveries. Although a certain amount of reflection upon material reality may be warranted (one might say, for example, that this is fundamentally the job of the scientist), clearly there is a great need for all people to turn their contemplations upon the "heavenly Sun," to God and His Manifestations and His Word, so that we may draw closer to Him and become more spiritual.

In addition, we should be careful about assuming that every meditative practice or technique advocated by people is of equal value. Some may be quite valuable, but as in every other area of human activity there are plenty of misguided ideas in the air:

Meditation is very important, and the Guardian sees no reason why the friends should not be taught to meditate, but they should guard against superstitions or foolish ideas creeping into it.

(From a letter written on behalf of Shoghi Effendi, Directives from the Guardian, p. 47)

Ultimately, of course, the only real guide is individual experience. Meditation is a very personal thing, and it is quite possible that different people will find different techniques of value. To place meditation in a Bahá'í context, all we need do is approach it as silent contemplation or reflection upon spiritual realities, particularly as expressed in the Word of God. Whatever techniques truly aid us in that quest are then legitimate.