Last night I attended a study class which was about the book Prayers and Meditations by Baha’u'llah. I had come across this book before, as a compilation of prayers, but never took the time to look through it or use many of the prayers within it, as the more common “Baha’i Prayers” is easier with its shorter selection and thematic grouping. However, after this class I have a much better appreciation of this book and hope to make better use of it.

About the book

Ruhiyyih Khanum in the Priceless Pearl has described this book as a “diamond-mine of communion with God, unsurpassed in any religious literature of the world.” Some more references to the book that I found:

In 1935 Shoghi Effendi published a compilation of excerpts called Gleanings from the Writings of Bahá’u'lláh, which he himself has described as ‘consisting of a selection of the most characteristic and hitherto unpublished passages from the outstanding works of the Author of the Bahá’í Revelation.’ This was followed by the translation in 1936-1937, and publishing in 1938 of what might almost be termed a companion volume, comparable in richness and complementary in material, namely, Prayers and Meditations by Bahá’u'lláh.

(Ruhiyyih Khanum, The Priceless Pearl, p. 218)

“He is indeed pleased to know that the Book of Prayers and Meditations by Bahá’u'lláh has been out in time to enable the friends to read it during the Fast, and he has every hope that the perusal of such a precious volume will help to deepen more than any other publication, the spirit of devotion and faith in the friends, and thus charge them with all the spiritual power they require for the accomplishment of their tremendous duties towards the Cause.”

(Shoghi Effendi, Directives from the Guardian, p. 58)

A brief look at the content

Some prayers we are already familiar with are included, such as the short healing prayer and the tablet of visitation for Baha’u'llah:
170/CLXX: Thy Name Is My Healing, O My God, And Remembrance… (HEALING)
180/CLXXX: The Praise Which Hath Dawned From Thy Most… (TABLET OF VISITATION)

Also, the three obligatory prayers and the prayer for the dead:
167/CLXVII: O My God! This Is Thy Servant And The Son Of… (PRAYER FOR THE DEAD)
181/CLXXXI: I Bear Witness, O My God, That Thou Hast Created… (SHORT OBLIGATORY PRAYER)
182/CLXXXII: Whoso Wisheth To Pray, Let Him Wash… (MEDIUM OBLIGATORY PRAYER)
183/CLXXXIII: Whoso Wisheth To Recite This Prayer, Let… (LONG OBLIGATORY PRAYER)

A number of prayers for the fast, as well as a long prayer which I think would be great to say during the fast:
7/VII: Praise Be To Thee, O Lord My God! I Beseech Thee… (FAST)
45/XLV: My God, My Fire And My Light! The Days Which… (AYYAM-I-HA)
46/XLVI: Praised Be Thou, O My God, That Thou Hast Ordained… (NAW RUZ)
56/LVI: Glory Be To Thee, O Lord My God! These Are The… (FAST)
85/LXXXV: These Are, O My God, The Days Whereon Thou Didst… (FAST)
176/CLXXVI: Praise Be Unto Thee, Who Art My God And The… (LONG)
177/CLXXVII: I Beseech Thee, O My God, By Thy Mighty Sign,… (FAST)
178/CLXXVIII: Praised Be Thou, O Lord My God! I Supplicate… (FAST)

In addition to the above, some of the themes to be encountered are:

• the colloquy and relationship between the Supreme Revelator and His Creator
• the bewildering power of the Almighty, His attributes and exaltation above the realm of being
• the relative unreality of creational existence, yet the tender acceptance by a loving God of all that His creatures can offer in praise and service
• the brutal facts of everyday living of the early believers, in exile and at ‘Akka, and the contrast with the Covenant breakers
• the exhortation and reminders to those same believers in which Bahá’u'lláh Himself also indicated that His tribulations served but to advance His Cause

Systematic study

In our study class we were given a copy of a short article, published in the British Bahá’í Journal in December 1964, which provides a description and study guide for this book. Some of the activities suggested in the article (which has more detail and examples):

1. A study of the attributes of God, their variety, range and cogent cumulative effect
2. Selection of a specific Bahá’í teachings then tracing them through the book and allowing the cross comparison of the passages so found to play upon and enrich each other, adding meaning and value
3. Observing the perfect blending of the different kinds of prayer
4. A straight search for perfectly phrased, astonishingly logical and gloriously fuller amplification of truth in gemlike utterances that occur all through the book
5. Appreciating the soul-moving range of Bahá’u'lláh’s own expression of Himself and of His circumstances
6. The simple felicity of phrasing and the cadences are often most stirring and invite the reminder that prayers are aided by adding the sense of hearing to the sense of sight in conformity with the sense of the Word
7. Whole paragraphs of most memorable content occur in many of the prayers, and each of us may like to build his own private anthology of them
8. A particularly interesting study is the concept of ‘remembrance of God’ and the meanings it gathers to itself in the different contexts of its appearance

An activity suggested in the class was to identify and tabulate references to the Living Waters, which occur maybe thirty times in the text.

Another activity that can be associated with this book is memorization; there are many prayers and quotations that are good candidates to be memorized – in fact one could memorize the whole thing, giving added meaning to immersing oneself in the ocean of His words.

Roman Numerals

A final note, on the numbering system used in some publications of this book including in the version provided on the Baha’i Reference Library website; Roman numerals are used, therefore it may be worth taking a few minutes to learn how to read them.

Roman numerals are, as the name implies, a number system attributed to the Romans. The system includes certain symbols for numbers, and some rules for combining the symbols when they appear together to make up a number (by adding or subtracting their corresponding values). The symbols used are:

The first rule is that you add up the symbols when they appear together. For example, XX is twenty. Or VI is six. The second rule however, is that if you put a smaller symbol before a bigger one you subtract the value of the smaller one from the bigger one. For example, IV is four. Or XC is 90. There are some more rules but these two are enough to be able to read and make sense of the roman numerals that appear in this book.

For a little practice with the first three numbers, here’s a game matching Roman to Arabic numerals: http://www.fi.edu/time/keepers/Silverman/html/RomanMatch.html

To help recall the order of the last four symbols, here are some mnemonics:

• Let Caesar Destroy Mountains
• Lazy Cows Don’t Moo
• Little Cats Drink Milk
• LCD Monitor

A good friend provided me with a selection from the Star of the West (a magazine published in the early 1900s) containing some quotes from Abdu’l-Baha on prayer. This triggered further thinking and searching on the topic, eventually resulting in this post.

Click for a few quotes on the topic of Prayer, which also appear at the bottom of this post.

Some highlights from the quotes:

• How precious prayer is to our lives
  “There is nothing sweeter in the world of existence than prayer.”
• The frequency of prayer that is needed – in fact, we should live in a state of prayer
  “Man becomes like a stone unless he continually supplicates to God.”

• The importance of action, of actually doing something, to enable the effect of prayers
  “prayers can only be answered through action”
• Praying with others increases the effect
  “their united spiritual feelings help each other and their prayers become more acceptable”
• The usefulness of asking for things in prayer
  “Ask whatsoever thou wishest of Him… With a look He granteth a hundred thousand hopes”

I’ll recount some of my own recent experience with prayer, perhaps it will be of interest to you.

I have been using prayer sessions as an alignment point, before a burst of action. It seems praying raises one’s awareness of reality, “engenders the susceptibilities of the higher intelligence”, thereby putting one on a state of clear thinking, resulting in guided action. One can also, in that state, tap into the great reservoirs of spiritual forces at our disposal. Confidence is increased, and courage granted.

So I try to attain such a state, think a little about what I should do in the next few hours, then go and do it without any further ado. After a while, I start to feel more distracted and realize I’m losing that state of spiritual clarity as my lower nature is exerting control and distractions are influencing me, and I feel the urge to re-focus and re-align. Detecting this change of state and it’s onset gets easier with practice, and the more I get used to being in a better state the more I can feel the difference of being out of it. I try to have prayers and quotations about prayer handy so I can take a few minutes and re-focus.

According to one of the quotes, prayer and supplication are meant to “inspire one’s heart for the whole day”. I hope to get to this stage one day, where a good prayer session in the morning is sufficient to get me through the day, but for now I need more frequent top-ups.

There are a few related topics that come to mind, but haven’t been discussed. Maybe I will post about them one day:

• supplication and imploring – as opposed to simply asking
• using intermediaries to enhance your concentration (souls that have passed on, saints, Abdu’l-Baha, etc)
• God will always answer prayer, with what is best for you. But you can always insist, and if you insist enough He WILL grant your request even if it is not good for you

Reason for prayer
The problem with which you are faced is one which concerns and seriously puzzles many of our present-day youth. How to attain spirituality is, indeed, a question to which every young man and woman must sooner or later try to find a satisfactory answer. It is precisely because no such satisfactory reply has been given or found, that modern youth finds itself bewildered, and is being consequently carried away by the materialistic forces that are so powerfully undermining the foundation of man’s moral and spiritual life.

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. There is not sufficient demand for things that we should call spiritual to differentiate them from the needs and requirements of our physical existence. The universal crisis affecting mankind is, therefore, essentially spiritual in its causes. The spirit of the age, taken on the whole, is irreligious. Man’s outlook upon life is too crude and materialistic to enable him to elevate himself into the higher realms of the spirit.

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 Baha’u’llah 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 Baha’u’llah, 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.

The believers, particularly the young ones, should therefore fully realize the necessity of praying. For prayer is absolutely indispensable to their inner spiritual development, and this, already stated, is the very foundation and purpose of the Religion of God.

(8 December 1935 to an individual believer, published in "Bahá’í News" 102 (August 1936), p. 3)

(Compilations, The Compilation of Compilations vol II, p. 237-238)

Attitude of prayer
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?

(Report of ‘Abdu’l-Bahá’s words as quoted in J. E. Esslemont, "Baha’u’llah and the New Era", p. 94)

(Compilations, The Compilation of Compilations vol II, p. 235)

Attitude of prayer
In the highest prayer, men pray only for the love of God, not because they fear Him or hell, or hope for bounty or heaven…. When a man falls in love with a human being, it is impossible for him to keep from mentioning the name of his beloved. How much more difficult is it to keep from mentioning the Name of God when one has come to love Him…. The spiritual man finds no delight in anything save in commemoration of God.

(Report of ‘Abdu’l-Bahá’s words as quoted in J. E. Esslemont, "Baha’u’llah and the New Era", p. 95)

(Compilations, The Compilation of Compilations vol II, p. 236)

Importance of prayer
In all the worlds of existence there is nothing more important than prayer. Prayer confers spirituality upon the heart.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Sweetness of prayer
There is nothing sweeter in the world of existence than prayer.

Man must live in a state of prayer. The most blessed condition is the condition of prayer and supplication. Prayer is conversation with God. The greatest attainment or the sweetest state is none other than conversation with God. It creates spirituality, creates mindfulness and celestial feelings, begets new attractions of the Kingdom and engenders the susceptibilities of the higher intelligence. The highest attribute given to his holiness Moses is the following verse: “God carried along a conversation with Moses.”

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Effect of prayer
Man becomes like a stone unless he continually supplicates to God. The heart of man is like a mirror which is covered with dust and to cleanse it one must continually pray to God that it may become clean. The act of supplication is the polish which erases all worldly desires. The delight of supplicating and entreating before God cuts one’s heart from the world. When the taste of man is nourished by honey he never likes to taste any other sweetmeat. Therefore, prayer is a key by which the doors of the kingdom are opened. There are many subjects which are difficult for man to solve. But during prayer and supplication they are unveiled and there is nothing that man cannot find out.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Effect of prayer
Prayer and supplication are so effective that they inspire one’s heart for the whole day with high ideals and supreme sanctity and calmness. One’s heart must be sensitive to the music of prayer.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Effect of prayer
God will answer the prayer of every servant if that prayer is urgent.

(Abdu’l-Baha, The Promulgation of Universal Peace, p. 246)

 
Answering of prayers
The heavens of thy mercy and the oceans of thy bounty are so vast that thou hast never disappointed those who begged of thee nor refused those who willed to come to thee.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Answering of prayers
Verily, he responds unto those who invoke him, is near unto those who pray unto him. And he is thy companion in every loneliness, and befriends every exile.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Answering of prayers
O thou who art turning thy face towards God! Close thine eyes to all things else, and open them to the realm of the All-Glorious. 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.

(Abdu’l-Baha, Selections from the Writings of Abdu’l-Baha, p. 51)

What to ask
Beseech thou from God’s infinite grace whatsoever thou desirest. But wert thou to heed my advice thou wouldst desire naught save entrance into the Abha Kingdom, and seek naught save the bounties of the Beauty of the All-Glorious, may my life be sacrificed for His loved ones. This is my exhortation to thee.

(From a Tablet – translated from the Persian and Arabic)

(Compilations, The Compilation of Compilations vol II, p. 231)

What to ask
O handmaid of God! 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.

O handmaid of God! 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.

O handmaid of God! The power of the Holy Spirit healeth both physical and spiritual ailments.

("Selections from the Writings of ‘Abdu’l-Bahá", sec. 139, pp. 161-62)

(Compilations, The Compilation of Compilations vol II, p. 230)

Praying in silence
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.

("Paris Talks: Addresses given by ‘Abdu’l-Bahá in Paris in 1911-1912", pp. 174)

(Compilations, The Compilation of Compilations vol II, p. 233)

Prayer in private
Christ said, “Go into thy chamber and shut the door, and pray to thy Father which is in heaven.” Why did he say this? It is with the tongue that man expresses his feelings to another man. But with the language of the heart man prays to God. Though God is within the heart of man, is ever present in every place, yet man lifts up his eyes to heaven and prays as if God were there, seated upon a throne. Surely this is pure superstition! Why should he utter the words “O heavenly Father?” Why should it be necessary for him to repeat prayers aloud and with the tongue? One reason for this is that if the heart alone is speaking the mind can be more easily disturbed. But repeating the words so that the tongue and heart act together enables the mind to become concentrated. Then the whole man is surrounded by the spirit of prayer and the act is more perfect.

Another reason is that by the outward signs of entering into his room and praying the attention of others is attracted and they begin to ask, “Why does he do this?” and are aroused to enquire about the truth.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Prayer in private
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.

("Selections from the Writings of the Báb, pp. 93-94)

(Compilations, The Compilation of Compilations vol II, p. 228)

Prayer at midnight
Automatic, formalistic prayers which do not touch the core of the heart are of no avail. How sweet, how delicious, how satisfying, how spiritual is prayer in the middle of the night! While all the eyes are closed the eyes of the worshipper are wide open. While all the ears are stopped the ears of the suppliant are attuned to the subtle music of God. While the majority of the people are fast asleep the adorer of the Ideal Beloved is wakeful. All around him there is a rare and delicate silence, deep, airy, ethereal silence, calm, magical and subtle – and there is the worshipper, communing with nature and the author of nature.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Prayer at midnight
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.

("Selections from the Writings of ‘Abdu’l-Bahá" sec. 172, p. 202)

(Compilations, The Compilation of Compilations vol II, p. 230)

Prayer at midnight, morn and eve
Neglect not praying and communing in the gloomy midnights and morn and eve and offer glory unto thy Lord, the Supreme.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Prayer in the morning
Occupy thyself in remembrance of the Beauty of Him Who is the Unconstrained at early morn, and seek communion with Him at the hour of dawn. O ‘Ali! Remembrance of Me is a healing medicine to the souls and a light to the hearts of men.

(From a Tablet to an individual believer – translated from the Persian)

(Compilations, The Compilation of Compilations vol II, p. 227)

 
Prayer in the morning
When a soul rises in the morning from sleep before everything else he must commemorate the name of God in order that he may obtain spirituality and illumination.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Condition of prayer
Regarding the condition of prayer, the Master said that the best time for prayer is at dawn and dusk. The power of will draws one to the condition of prayer. When one is not in a receptive mood and is rather immersed in one’s worldly affairs, he can pull himself into the condition of prayer by an act of will:

By a force of will and an effort of mind, man turns his attention to God, to His knowledge, His wonderful creation, His wisdom and His Omnipotence, and then by thinking frequently and deeply of Him, attains the state of Love, of desire for prayer, of supreme ecstacy. But sometimes one finds that Divine power and not human effort transports man into that condition.

Riaz Khadem, Shoghi Effendi in Oxford, p. 50

Prayer and action
O maid-servant of God! Chant the Words of God and, pondering over their meaning, transform them into actions!

("Tablets of ‘Abdu’l-Bahá ‘Abbas", vol. I (Chicago: Bahá’í Publishing Society, 1909), p. 85)

(Compilations, The Compilation of Compilations vol II, p. 232)

Prayer and action
"… It is not sufficient to pray diligently for guidance, but this prayer must be followed by meditation as to the best methods of action and then action itself. Even if the action should not immediately produce results, or perhaps not be entirely correct, that does not make so much difference, because prayers can only be answered through action and if someone’s action is wrong, God can use that method of showing the pathway which is right."

(Compilations, Lights of Guidance, p. 461)

Prayer and action
The Master’s answer… was that man cannot stimulate and awaken others if he is speechless and inactive. His prayer can only bring a change through divine power. However, as soon as the person puts his thoughts into action his hearers can be inspired.

Riaz Khadem, Shoghi Effendi in Oxford, p. 50

Prayer in a gathering

Man may say, “I can pray to God whenever I wish, when the feelings of my heart are drawn to God; when I am in the wilderness, when I am in the city, or wherever I may be. Why should I go where others are gathered upon a special day, at a certain hour, to unite my prayers with theirs when I may not be in a frame of mind for praying?” To think in this way is useless imagination for where many are gathered together their force is greater. Separate soldiers fighting alone and individually have not the force of a united army. If all the soldiers in this spiritual war gather together then their united spiritual feelings help each other and their prayers become more acceptable.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Praying through others
In answer to the question, “Why should one pray through Christ as the Christians do, or through another manifestation of God and why should we not pray to God direct?” Abdu’l-Baha said:

“If we wish to pray we must have some object upon which to concentrate. If we turn to God we must direct our hearts to a certain center. If man worships God otherwise than through his Manifestation he must first form a conception of God and that conception is created by his own mind. As the finite cannot comprehend the Infinite so God is not to be comprehended in this fashion. That which man conceives with his own mind he comprehends. That which he can comprehend is not God. That conception of God which a man has is but a phantasm, an image, an imagination, an illusion. There is no connection between such a conception and the Supreme Being.

“If a man wishes to know God he must find him in the perfect mirror, Christ or Baha’o’llah. In either of these mirrors he will see reflected the Sun of Divinity.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44

Praying through others
Some present asked how it was that in prayer and meditation the heart often turns with instinctive appeal to some friend who has passed into the next life.

Abdu’l-Baha answered: “It is a law of God’s creation that the weak should lean upon the strong. Those to whom you turn may be mediators of God’s power to you, even as when on earth. But it is the one Holy Spirit which strengthens all men.

Abdu’l-Baha, Star of the West, vol VIII, no. 4 (May 17, 1917), p. 41-44