How can we arrange to make the time for meditation special? What are some of the practical exercises to do meditation? What are some of the effects and benefits of meditation?"
Answers:
REQUISITES FOR SPIRITUAL GROWTH
This letter written on behalf of the Universal House of Justice, 1 September 1983, includes a section on Prayer and Meditation, 'Messages from the Universal House of Justice', p. 589-90 "It is striking how private and personal the most fundamental spiritual exercises of prayer and meditation are in the Faith. Baha'is do, of course, have meetings for devotions, as in the Mashriqu'l-Adhkar or at Nineteen Day Feasts, but the daily obligatory prayers are ordained to be said in the privacy of one's chamber, and meditation on the Teachings is, likewise, a private individual activity, not a form of group therapy.
In His talks Abdu'l-Baha describes prayer as "conversation with God", and concerning meditation He says 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." (Abdu'l-Baha, Paris Talks, p. 174)
There are, of course, other things that one can do to increase one's spirituality. For example, Baha'u'llah has specified no procedures to be followed in meditation, and individual believers are free to do as they wish in this area, provided that they remain in harmony with the Teachings, but such activities are purely personal and should under no circumstances be confused with those actions which Baha'u'llah Himself considered to be of fundamental importance for our spiritual growth. Some believers may find that it is beneficial to them to follow a particular method of meditation, and they may certainly do so, but such methods should not be taught at Baha'i Summer Schools or be carried out during a session of the School because, while they may appeal to some people, they may repel others. They have nothing to do with the Faith and should be kept quite separate so that enquirers will not be confused.
...The House of Justice suggests that for their private meditations they may wish to use the repetition of the Greatest Name, Allah-u-Abha, ninety-five times a day which, although not yet applied in the West, is among the Laws, Ordinances and Exhortations of the 'Kitab-i-Aqdas'". (See p. 46 of the "Synopsis and Codification of the Kitab-i-Aqdas".)
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Guidance from the Writings
Meditation is often viewed as a goal in itself, a nirvana-like state representing the pinnacle of dedication and practice. An alternative viewpoint considers meditation more like a tool than a destination. Abdu'l-Baha informs us that: "Meditation is the key for opening the doors of mysteries." (Paris Talks, p. 175).
To describe how meditation works He uses an analogy: "The meditative faculty is akin to the mirror; if you put it before earthly objects it will reflect them... 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..."(ibid,p. 176).
As well as being a tool, the meditative faculty appears to be a gateway allowing access to the Divine: "This faculty of meditation frees man from the animal nature, discerns the reality of things, puts man in touch with God." (ibid,p. 175). In fact, `Abdu'l-Baha goes even further and categorically states: "Through the faculty of meditation man attains to eternal life..." (ibid,p. 175).
The capacity for meditation is one of our definitive features and without it we would not be human: "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."`(ibid,p. 175).
Further, meditation seems to be an essential means for developing a sense of spirituality which, in turn, is a prerequisite for 'living the life'. It seems that without the practice of meditation we are not truly 'alive': "The first thing to do is to acquire a thirst for Spirituality, then Live the Life! Live the Life! Live the Life! The way to acquire this thirst is to meditate upon the future life. Study the Holy Words, read your Bible, read the Holy Books, especially study the Holy Utterances of Baha'u'llah; Prayer and Meditation, take much time for these two. Then will you know this Great Thirst, and then only can you begin to Live the Life!" (Abdu'l-Baha, Star of the West Vol. 19, No. 3, p. 69)
The Baha'i Writings encourage each of us to meditate but no particular form is advocated. The choice of meditation style is an entirely personal affair and leaves room for experimentation to find the method with which one is most comfortable: "As to meditation: This also is a field in which the individual is free. 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." (Shoghi Effendi, Directives of the Guardian, p. 34-35).
While we are exhorted to meditate, we are cautioned about overly elaborate practices. Simplicity of form, and balance in practice seem to be the guideposts: "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." (Shoghi Effendi, Directives of the Guardian, p. 46-47)
Some Results and Suggested Techniques from Scientific Study of Meditation
Like any tool, the faculty of meditation needs exercise and practice if it is to be used skillfully. Throughout the world there are a wide range of exercises claiming to improve one's ability to meditate and in the confusing array of options it can be difficult to sort out the hyperbole from the authentic. Some of the most well documented research into meditative techniques was carried out by Herbert Benson, M.D. in the 1970's. Dr. Benson studied a variety of meditative techniques and recorded their physiological effects on the health and well-being of the practitioner. He coined the term 'Relaxation Response' which refers to "the inborn capacity of the body to enter a special state characterized by lowered heart rate, decreased rate of breathing, lowered blood pressure, slower brain waves, and an overall reduction of the speed of metabolism." (p. 4: Benson, H. 1984. Beyond the Relaxation Response. New York: Times Books).
>From the meditation styles, he studied Dr. Benson distilled four simple steps common to all. He found that practicing these techniques for 15-20 minutes twice a day elicits the Relaxation Response (ibid,p. 96). Beneficial results will be felt by some people within a matter of weeks. For others it may take several months before the effects take place. But wherever we are in the process, diligent practice will assure results. The four steps are:
* Sit in a comfortable position in a quiet place where you will not be disturbed.
* Close your eyes and relax your muscles.
* Focus on your breathing. Breath from your abdomen slowly and naturally.
* Select a word, prayer, or phrase rooted in your personal belief system (for example a Baha'i might choose "Ya-Baha'u'l-Abha"). Then, repeat it silently or see it in your mind's eye each time you exhale.
Dr. Benson emphasizes "When outside thoughts intrude during the meditation, disregard them by saying, "Oh, well," and return to the word or prayer you've selected. It's essential always to maintain a passive, relaxed style in dealing with any interruptions." (ibid,p. 97).
Another supportive technique for developing meditative skills is the practice of 'mindfulness'. Pick some activity that you perform on a daily basis e.g. brushing your teeth. Focus all your attention on this simple act. Become aware of all the physical sensations involved in the act of cleaning your teeth. How hard are you gripping the brush? What do your gums and teeth feel like as the brush touches them? What tastes is your tongue experiencing? What expressions move across your face? What aromas can you smell? What sounds come to your ears? Try to be more conscious of what you are feeling: relaxed, impatient, bored? Notice what effects result from your deliberateness: do you slow down, speed up? Whenever you catch yourself thinking of something else just notice that your attention has moved away and softly bring it back to brushing your teeth. Try this for two weeks and observe the results.
The 'Relaxation Response' technique will expand one's innate capacity for meditating. It's simple to do, sometimes arduous in practice, and often unspeakably glorious in results. Remember, the technique is not the goal but rather a means of developing your skill with the tool. `Abdu'l-Baha encourages us not merely to meditate but to set ourselves lofty goals: "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." (Paris Talks, p. 176).
- Rian Cassells, Toronto, Ontario, Canada
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I've brought up meditation a few times with Baha'i friends (very few - I've been an isolated believer most of my Baha'i life) and always seem to run into the same frustration - there is no teaching on how to meditate in the writings, just an injunction to do so. I personally do not find this a limitation, but rather a gift. We are all individual creations of God, with different strengths, interests and qualities. We all have different "things" that cause us to feel close to God and close to our own spirit. For some, this could be as simple as sitting in a dim room and chanting the Greatest Name, for others, artistic creation. Some might want soft music and candlelight, others may need silence in a natural setting. Some need to sit still and just be, others need motion - walking, even dancing - to allow their soul to transcend the body for a little bit. The process of learning how to meditate is tied into the rest of our spiritual lives. It is part of learning to see the attributes of God all around us, every moment in our lives. It is a part of calling yourself into account - knowing your spiritual strengths and how you can best feel God's presence in your life. The beauty of it, again, is that there is no "right way" that you force yourself to conform to, you instead explore yourself and God's creation to find the powers latent in your soul and then use them to further strengthen yourself.
The benefits of meditation are many (some of which are as unique as the individual who meditates). Release of stress and tension, increased detachment from the world and a sense of connection to God, a better knowledge of yourself and your spiritual powers, a deeper knowledge of the writings upon which you meditate, a sense of being spiritually grounded which gives you the power to ACT on what you learn, and many others that are not coming to my attention right now.
- Suzi Esser, California, U.S.A.