An hour’s reflection, Bahá’u’lláh repeats from an old saying, is worth more than seventy years of worship, and He sharpens the point by recalling the divines who prayed night and day for the Promised One and then condemned Him when He came. Devotion without thought can miss what it longs for. ‘Abdu’l-Bahá, who for years kept a bare room in the mosque at ‘Akká where He would spend a whole day in quiet prayer, describes meditation as the faculty through which the spirit is fed, mysteries are unlocked and the sciences and arts are drawn from the invisible plane; in that inward state a person withdraws from all outside things and is immersed in the ocean of spiritual life. Yet His counsel moves at once outward: discern what brings nearness and what causes estrangement, wound no heart with a word, pray for all, meet the one who stabs you with healing salve. The Báb asks a harder question still, whether we would worship with no fear of fire and no hope of paradise. From here the path turns toward bringing oneself to account each day, the reading of the Sacred Writings, the discipline of concentration, and the long road of spiritual wayfaring where contemplation becomes a virtuous life.
Observe and ponder, for an hour's reflection is better than seventy years of pious worship. How many were the divines, mystics and doctors of the Shi'ih sect who, throughout the days and nights, occupied themselves with the remembrance of the Qa'im, beseeching God - glorified be His majesty - from pulpits and in mosques for His appearance, yearning to attain His presence. Yet when the horizon of the world was illumined with the lights of His countenance and the divine Lote-Tree sprouted forth by the leave of the Glorious Lord, all arose in the early years to oppose Him and issued the verdict for the shedding of His most pure blood.
(Bahá’u’lláh, 1303-12 [1886-Aug], to Muhammad Qabl-i-Sadiq -- BH03346)
03
This insight causes awakening, and awakening leads to remembrance and reflection. This is why it is said that an hour's reflection is better than seventy years of worship.
(‘Abdu’l-Bahá, to Ali-Akbar Rawhani Muhibulsultan -- AB03376)
04
In the Mosque of Acca for many years I had a simple room all to myself to which no one had any access. Now and then I would go there and stay one whole day, passing the time in quiet contemplation and prayer.
(‘Abdu’l-Bahá, Words spoken on 1914-Jun-18 -- ABU1900)
05
God willing, may you occupy yourself at all times in the remembrance of God and in meditation upon His verses with a pure heart, an illumined breast, a sanctified tongue and a penetrating vision.
(Bahá’u’lláh, 1292-06-19 [1875-Jul-23], to Khatun mother-In-Law of Shaykh Salman -- BH09019)
06
Reflection on these blessed words is essential. Blessed are they who reflect.
(Bahá’u’lláh, 1305 ? [1887-1888], to Sadiq -- BH11336)
07
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.
… 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.
(‘Abdu’l-Bahá, Words spoken at The Friends' Meeting House in London, 1913-Jan-12 -- ABU0395)
08
Forget every thought and remembrance, and become intoxicated and bewildered from the brimming cup of divine remembrance, that thou mayest find stability in the essential unity.
Verily spiritual exercises and eating little are no proof in My case, for I neither tire Myself nor reduce My food due to My physical weakness. Rather, the proof is that I have no proof.
(The Báb, Answer to Mulla Asadu'llah-i-Qazvini of Isfahan, 1263-05-15 (Maku) [1847-May-1], to Mulla Asadu'llah Qazvini, son of Haj Ibrahim -- BB00154)
10
Ask whatsoever thou wishest of Him alone; seek whatsoever thou seekest from Him alone.
With a look He granteth a hundred thousand hopes, with a glance He healeth a hundred thousand incurable ills, with a nod He layeth balm on every wound, with a glimpse He freeth the hearts from the shackles of grief.
He doeth as He doeth, and what recourse have we? He carrieth out His Will, He ordaineth what He pleaseth. Then better for thee to bow down thy head in submission, and put thy trust in the All-Merciful Lord.
Each one of us should meditate and discern things deeply and should shun all that would cause alienation and remoteness. We should be alert to pursue whatever would cause nearness and light.
(‘Abdu’l-Bahá, 1904 ca., to Parsi, Khusraw et al -- AB02378)
12
This is the time to soar into the atmosphere of knowledge and to rise and expound the divine mysteries. Concentrate your thoughts on the human heart and seek communion with the spirits of the Kingdom.
(‘Abdu’l-Bahá, 1894 ca., to Mirza Muhammad Ali (Rasht) -- AB06807)
13
O army of God! Beware lest ye harm any soul, or make any heart to sorrow; lest ye wound any man with your words, be he known to you or a stranger, be he friend or foe. Pray ye for all; ask ye that all be blessed, all be forgiven. Beware, beware, lest any of you seek vengeance, even against one who is thirsting for your blood. Beware, beware, lest ye offend the feelings of another, even though he be an evil-doer, and he wish you ill.
(‘Abdu’l-Bahá, 1906 ca., to Baha'is of the United States -- AB00044)
14
"Be generous in prosperity, and thankful in adversity. Be worthy of the trust of thy neighbor, and look upon him with a bright and friendly face. Be a treasure to the poor, an admonisher to the rich, an answerer to the cry of the needy, a preserver of the sanctity of thy pledge. Be fair in thy judgment, and guarded in thy speech. Be unjust to no man, and show all meekness to all men. Be as a lamp unto them that walk in darkness, a joy to the sorrowful, a sea for the thirsty, a haven for the distressed, an upholder and defender of the victim of oppression.
(Bahá’u’lláh, Lawh-i-Ibn-i-Dhi'b (Epistle to the Son of the Wolf), 1308 ? [1891], to Muhammad Taqi Isfahani (son of the Wolf) -- BH00005)
15
Care for the stranger as for one of your own; show to alien souls the same loving kindness ye bestow upon your faithful friends. Should any come to blows with you, seek to be friends with him; should any stab you to the heart, be ye a healing salve unto his sores; should any taunt and mock at you, meet him with love. Should any heap his blame upon you, praise ye him; should he offer you a deadly poison, give him the choicest honey in exchange; and should he threaten your life, grant him a remedy that will heal him evermore. Should he be pain itself, be ye his medicine; should he be thorns, be ye his roses and sweet herbs.
(‘Abdu’l-Bahá, 1906-May-17, to Baha'is of Alabama -- AB00915)
16
Be thou a summoner to love, and be thou kind to all the human race. Love thou the children of men and share in their sorrows. Be thou of those who foster peace. Offer thy friendship, be worthy of trust. Be thou a balm to every sore, be thou a medicine for every ill. Bind thou the souls together. Recite thou the verses of guidance. Be engaged in the worship of thy Lord, and rise up to lead the people aright. Loose thy tongue and teach, and let thy face be bright with the fire of God's love.
(‘Abdu’l-Bahá, 1903-Jul-04, to Corinne True -- AB05247)
17
It is your duty to be exceedingly kind to every human being, and to wish him well; to work for the upliftment of society; to blow the breath of life into the dead; to act in accordance with the instructions of Baha'u'llah and walk His path -- until ye change the world of man into the world of God.
(‘Abdu’l-Bahá, 1921-Jan-19, to Baha'is of Bournemouth, England -- AB03158)
18
As for you, O ye lovers of God, make firm your steps in His Cause, with such resolve that ye shall not be shaken though the direst of calamities assail the world. By nothing, under no conditions, be ye perturbed. Be ye anchored fast as the high mountains, be stars that dawn over the horizon of life, be bright lamps in the gatherings of unity, be souls humble and lowly in the presence of the friends, be innocent in heart.
(‘Abdu’l-Bahá, 1902-Feb-14, to Spiritual Assembly of Chicago, IL -- AB00874)
19
O Friends of God! Now is the time for joy and gladness, for acquiring the characteristics of the All-Merciful. This transitory world is passing even as a fleeting shadow, and the days of life are speeding by. When finally we hasten from this world to the next, we should do so with a candle in our hand, a brightness in our countenance, and a spirit in our heart.
(‘Abdu’l-Bahá, to Zahidani, Aqa Mirza Zaynu'l-Abidin et al -- AB04893)
20
The Prophets and Holy Men always went into the wilderness to pray. Many of the walked upon Mount Carmel and communed with God.
(‘Abdu’l-Bahá, Words to Julia Grundy spoken around Jan. 1905 -- ABU3486)
21
Today striving is necessary, and likewise meditation on the signs in the horizons and within yourselves. His exalted Word: "And those who strive in Our path, We shall assuredly guide them to Our ways." Look ye in the Book of Certitude and ponder.
(Bahá’u’lláh, 1299-07-12 [1882-May-30], to Hasan Khurasani -- BH05704)
22
Through the grace of the existence of the Sovereign of existence, it is hoped that night and day you will be engaged in the remembrance and thought of that Life of the world, so that the sweet fragrance of that station may perfume the nostrils.
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.
… Fire and paradise both bow down and prostrate 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.
Although when true worship is offered, the worshipper is delivered from the fire, and entereth the paradise of God’s good-pleasure, yet such should not be the motive of his act.
(The Báb, Bayan-i-Farsi (Persian Bayan) -- BB00001)
24
O holy Lord! O Lord of loving-kindness! We stray about Thy dwelling, longing to behold Thy beauty, and loving all Thy ways. We are hapless, lowly, and of small account. We are paupers: show us mercy, give us bounty; look not upon our failings, hide Thou our endless sins. Whatever we are, still are we Thine, and what we speak and hear is praise of Thee, and it is Thy face we seek, Thy path we follow. Thou art the Lord of loving-kindness, we are sinners and astray and far from home. Wherefore, O Cloud of Mercy, grant us some drops of rain. O Flowering Bed of grace, send forth a fragrant breeze. O Sea of all bestowals, roll towards us a great wave. O Sun of Bounty, send down a shaft of light. Grant us pity, grant us grace.
(‘Abdu’l-Bahá, 1900 or <, to Baha'is of Qazvin, et al -- AB00034)
Further quotations · supplied wording and references
25
The Lord is my Shepherd; I shall not want. He maketh me to lie down in green pastures: He leadeth me beside the still waters. He restoreth my soul: He leadeth me in the paths of righteousness for His name' sake. Yea, though I walk through the valley of the shadow of death, I will fear no evil: For thou art with me; Thy rod and thy staff, they comfort me. Thou preparest a table before me in the presence of mine enemies; Thou annointest my head with oil; My cup runneth over. Surely goodness and mercy shall follow me all the days of my life, and I will dwell in the House of the Lord forever. (Psalm 23)
Source reference not supplied
Supplied quotation · catalogue passage not verified
What might make an hour of reflection spiritually fruitful, and how could the opening comparison change the attention we bring to familiar words or practices?
How do the compilation’s descriptions of reflection, prayer, remembrance, and discovery differ, and what might we learn by allowing those differences to remain visible?
What changes in our conduct toward another person might reveal that an inward insight has begun to take root?
How might periods of withdrawal and participation in a community nourish one another, especially when attention is scattered or relationships are difficult?
How do the closing passages about devotion without reward, renewal, and trust illuminate the motives we bring to meditation?