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, Gleanings from the Writings of Bahá’u’lláh, LXXIX) [42]
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.
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: Addresses given by ‘Abdu’l-Bahá in Paris in 1911–1912 (Wilmette: Bahá’í Publishing Trust, 2011), no. 54) [43]
... of course the Bahá’ís can and should meditate upon the significances of the writings, and endeavour to grasp their meaning to the uttermost. There can be no possible objection to this. However, certain things are, by their very nature, a mystery to us, at least in our present stage of development.
(From a letter dated 14 January 1942 written on behalf of Shoghi Effendi to an individual believer) [44]
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.
(From a letter dated 25 January 1943 written on behalf of Shoghi Effendi to individual believers) [45]
Through meditation the doors of deeper knowledge and inspiration may be opened. Naturally, if one meditates as a Bahá’í he is connected with the Source; if a man believing in God meditates he is tuning in to the power and mercy of God; but we cannot say that any inspiration which a person, not knowing Bahá’u’lláh, or not believing in God, receives is merely from his own ego. 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.
(From a letter dated 19 November 1945 written on behalf of Shoghi Effendi to an individual believer) [46]
He thinks it would be wiser for the Bahá’ís to use the Meditations given by Bahá’u’lláh, and not any set form of meditation recommended by someone else; but the believers must be left free in these details and allowed to have personal latitude in finding their own level of communion with God.
(From a letter dated 27 January 1952 written on behalf of Shoghi Effendi to an individual believer) [47]