Contemplation: making room for understanding

contemplation

33 selections · 23 reading entries · Current subject view ↗

Editorial introduction

One verse read with joy and radiance, Bahá’u’lláh says, is worth more than all the holy books read with lassitude. Contemplation begins in that quality of attention, and it widens from the page into silence, which ‘Abdu’l-Bahá calls the sign of contemplation because no one can speak and meditate at once; into the inward conversation in which a person questions the spirit and the spirit answers; into nights under the stars when sea, rock and grass seem to whisper their secrets. An hour of such reflection is given an astonishing value, and the doors of understanding are promised to whoever ponders the Word in the heart. The practice is also free. No procedure is laid down, the manner of meditation is left to each person, no favoured method may be pressed on others, and insight is to be tested against the veils of idle fancy. The Dhammapada sets meditation inside a wider discipline of watchful speech, thought and action out of which wisdom grows ^[1]. From here the way runs toward the reading of the Sacred Writings, toward meditation and mindfulness, and toward the mysteries that attention alone can uncover.

Selected passages

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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, Kitab-i-Aqdas (The Most Holy Book), 1290-05-15 [1873-Jul-11] -- BH00001)

Baha'u'llah 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.
… Meditation is the key for opening the doors of mysteries.

(‘Abdu’l-Bahá, Words spoken at The Friends' Meeting House in London, 1913-Jan-12 -- ABU0395)

One must possess the power of contemplation and reflection. Information to a certain degree defines the human being, but in drawing conclusions one must have a long reach.

(‘Abdu’l-Bahá, Words spoken on 1916-Jul-09 in Haifa -- ABU0860)

Long after midnight I would get up, communing with God in spirit and watching the stars marching in their majestic spheres. There was such a spirituality in that Eastern silence that whenever I think of it I feel myself transformed to those divine nights of concentration and contemplation!

(‘Abdu’l-Bahá, Words to Ahmad Sohrab, spoken on 1914-Mar-15 -- ABU2392)

The best hour that I like in these days is just after sunset. Over one's soul steals a quiet serenity. A calm beauty and satisfaction comes unheralded and one is submerged, as though, in a sea of contemplation.

(‘Abdu’l-Bahá, Words to Ahmad Sohrab, spoken on 1915-Feb-15 -- ABU1944)

During these matchless moonlight nights one's heart becomes tender and the mind wistful and meditative, pensive and musing. It as though the trees, the rocks, the sea, the grass, the stars hold communion with man and whisper into his ears the secrets of nature. It was mainly owing to this reason that the ancient prophets of God lived in the grottos and caves of this Mountain - so that they may spend their time in quiet contemplation.

(‘Abdu’l-Bahá, Words spoken on 1914-Sep-06 -- ABU1430)

Shouldst thou desire to apprehend the mysteries of the Cause, depart from the city wherein thou dwellest, then enter the wilderness, then dwell within thyself, then keep silence from all remembrance. Then turn thy heart, whereupon thou shalt hear the lamentation of all things and their wailing in My grief. Perchance thou mayest discover that which none among creation hath discovered. Thus do We impart unto thee, in the secret of allusions, the gems of mysteries.

(Bahá’u’lláh, to Mirza Fath-Ali Fath-i-Azam -- BH03660)

Forget all save Me and commune with My spirit. This is of the essence of My command, therefore turn unto it.

(Bahá’u’lláh, Hidden Words - Arabic, 1274 ca. [1857-1858] -- BH00386)

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, Suriy-i-Vafa (=Lawh-i-Vafa), to Shaykh Mulla Muhammad Husayn Vafa -- BH00354)

Wert thou to ponder, but for a while, these utterances in thy heart, thou wouldst surely find the portals of understanding unlocked before thy face, and wouldst behold all knowledge and the mysteries thereof unveiled before thine eyes.
… 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 behavior 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-Iqan (The Book of Certitude), 1278 ca. [1861-1862], to Haji Mirza Siyyid Muhammad, great uncle of the Bab (Khal-i-Akbar) -- BH00002)

Happy is the man that pondereth in his heart that which hath been revealed in the Books of God, the Help in Peril, the Self-Subsisting. Meditate upon this, O ye beloved of God, and let your ears be attentive unto His Word, so that ye may, by His grace and mercy, drink your fill from the crystal waters of constancy, and become as steadfast and immovable as the mountain in His Cause.

(Bahá’u’lláh, 1293-05 [1876-May], to Baha'is of Khurasan -- BH01881)

Say: O My loved ones, reflect deeply upon the veils of glory and ever keep them before your eyes, lest perchance the glorified veils of idle fancy prevent you from the Court of Oneness.

(Bahá’u’lláh, ca. 1289-1290? -- BH10799)

Beware that ye do not deprive yourselves of the grace of God, that ye do not bring to naught your works, and do not repudiate the truth of this most manifest, this lofty, this shining, and glorious Revelation. Judge ye fairly the Cause of God, your Creator, and behold that which hath been sent down from the Throne on high, and meditate thereon with innocent and sanctified hearts. Then will the truth of this Cause appear unto you as manifest as the sun in its noontide glory.

(Bahá’u’lláh, Lawh-i-Ashraf, to Ashraf -- BH00597)

Observe and ponder that which We have manifested through Our sovereignty.
… How many are the lowly who observe and ponder the handiwork of God, and how many are the mighty who pass by it in heedlessness.

(Bahá’u’lláh, 1296 ? [1878-1879], to Mirza Masih -- BH07493)

Ponder, O My loved ones, upon this wondrous One through Whom hath appeared the decree of creation.
… Blessed is he who pondereth upon this Revelation and what hath appeared in its days - We testify that he is among those endowed with discernment.

(Bahá’u’lláh, ca. 1289-1290?, to Mirza Siyyid Abdullah Intizamus-Saltanih -- BH05718)

This is one of the verities that lie enshrined in My Revelation—a verity which I have revealed in all the heavenly Books, which I have caused the Tongue of Grandeur to utter, and the Pen of Power to inscribe. Ponder awhile thereon, that with both your inner and outer eye, ye may perceive the subtleties of Divine wisdom and discover the gems of heavenly knowledge which, in clear and weighty language, I have revealed in this exalted and incorruptible Tablet, and that ye may not stray far from the All-Highest Throne, from the Tree beyond which there is no passing, from the Habitation of everlasting might and glory.

(Bahá’u’lláh, Lawh-i-Nasir, to Haji Muhammad Nasir -- BH00049)

As for thee, guard thyself and follow not these people, and be of those who ponder the Cause of thy Lord. Know thy Lord by His own Self, not by aught else, for naught else will suffice thee in any way, and all things bear witness to this, if thou art of them that hear.

(Bahá’u’lláh, 1290 [1873] or earlier, to Ahmad Quli -- BH01079)

O daughter of the Kingdom! Thy letter hath come and its contents make clear the fact that thou hast directed all thy thoughts toward acquiring light from the realms of mystery. So long as the thoughts of an individual are scattered he will achieve no results, but if his thinking be concentrated on a single point wonderful will be the fruits thereof.

(‘Abdu’l-Bahá, 1919-Jul-26, to Elizabeth Herrick -- AB00948)

Further quotations · supplied wording and references

Through meditation the doors of deeper knowledge and inspiration may be opened.... Meditation is very important, and the Guardian sees no reason why the friends should not be taught to meditate, but they should guard against superstitious or foolish ideas creeping into it.

LG#1484 (19 Nov. 1945 on behalf of Shoghi Effendi)