Bahai and metaphysics, mysticism, and meditation?

[SpiritualSeeker]

Hello all,

I would love if perhaps someone can shed light on the Bahai view on metaphysics, mysticism, and meditations. Are there any mystical paths to bahai? I dont mean an ascetic way of life where one goes to extremes. But I mean deep comunion with God through meditations and chants in which one can witness God in this life (not necessarily PHYSICALLY since God is beyond that limitation), but spiritually through the third eye or the minds eye? Are there specific types of meditations one can do and perhaps can one count some praises or chants of God on a rosary?

Can one work with Lucid dreaming (dreams in which you know your dreaming and you can explore the dream world and sometimes ask for guidance or meditate) could one use lucid dreaming to draw oneself closer to God?

[CasaDeFlores]

Interesting question. To answer only one of your questions there are Mystics who are Baha'is, but prefer to remain unknown for good reason. In my opinion Baha'u'llah has brought into conception an understanding of mystical path that unites all past mystical understanding through the "Valleys", Hidden Words" and more, in fact mystical understanding becomes clearer when the seeker researchs Baha'u'llah's writings. Meditation can offer understanding on mysticism, but in my opinion meditation is mainly to still the mind and focus on relaxation in order for the mind to focus more clearly on certain subjects. I would like to hear more from you if this reply helps.

[brettz9]

It is ONLY by a mystical path that one can really appreciate the Baha'i teachings:

"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 which 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 Bahá'u'lláh has so much stressed the importance of worship. It is not sufficient for a believer merely to accept and observe the teachings. He should, in addition, cultivate the sense of spirituality which he can acquire chiefly by 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 which has first to be fed. And this spiritual nourishment prayer can best provide.

"Laws and institutions, as viewed by Bahá'u'lláh, can become really effective only when our inner spiritual life has been perfected and transformed. Otherwise religion will degenerate into a mere organization, and becomes 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, as already stated, is the very foundation and purpose of the religion of God."

(Directives from the Guardian, at http://bahai-library.com/writings/shogh ... c-224.html )

However, that does not mean that we take the position of some "mystics" that one can abandon God's Messenger, Their laws and institutions. On the contrary, in a beautiful work (despite what I understand are some perhaps unavoidable inadequacies in translation), the Seven Valleys, Baha'u'llah makes this very argument to a Sufi mystic.

It is possible, our Writings assert, that one may have spiritual visions, etc., but we are not to impose them on others as though they were authoritative. You may be interested in some of the quotations summarized and linked to at http://bahai-library.com/?file=hornby_l ... ce#nnnXLII (the ones starting around 1740 may be the most relevant).

I hope you don't mind I cite a long passage which I think well reconciles the mystical and practical approaches which our Writings take and urge (here in the context of our House of Worship, our Mashriqu'l-Adhkar):

But however inspiring the conception of Bahá'í worship, as witnessed in the central Edifice of this exalted Temple, it cannot be regarded as the sole, nor even the essential, factor in the part which the Mashriqu'l-Adhkár, as designed by Bahá'u'lláh, is destined to play in the organic life of the Bahá'í community. Divorced from the social, humanitarian, educational and scientific pursuits centering around the Dependencies of the Mashriqu'l-Adhkár, Bahá'í worship, however exalted in its conception, however passionate in fervor, can never hope to achieve beyond the meagre and often transitory results produced by the contemplations of the ascetic or the communion of the passive worshiper. It cannot afford lasting satisfaction and benefit to the worshiper himself, much less to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity which it is the supreme privilege of the Dependencies of the Mashriqu'l-Adhkár to facilitate and promote. Nor will the exertions, no matter how disinterested and strenuous, of those who within the precincts of the Mashriqu'l-Adhkár will be engaged in administering the affairs of the future Bahá'í Commonwealth, fructify and prosper unless they are brought into close and daily communion with those spiritual agencies centering in and radiating from the central Shrine of the Mashriqu'l-Adhkár. Nothing short of direct and constant interaction between the spiritual forces emanating from this House of Worship centering in the heart of the Mashriqu'l-Adhkár, and the energies consciously displayed by those who administer its affairs in their service to humanity can possibly provide the necessary agency capable of removing the ills that have so long and so grievously afflicted humanity. For it is assuredly upon the consciousness of the efficacy of the Revelation of Bahá'u'lláh, reinforced on one hand by spiritual communion with His Spirit, and on the other by the intelligent application and the faithful execution of the principles and laws He revealed, that the salvation of a world in travail must ultimately depend. And of all the institutions that stand associated with His Holy Name, surely none save the institution of the Mashriqu'l-Adhkár can most adequately provide the essentials of Bahá'í worship and service, both so vital to the regeneration of the world. Therein lies the secret of the loftiness, of the potency, of the unique position of the Mashriqu'l-Adhkár as one of the outstanding institutions conceived by Bahá'u'lláh.

(Shoghi Effendi, Baha'i Administration, pp. 185-186)

The daily recitation of 95 times of the phrase "Allah'u'Abha" (God is the Most Glorious) is now binding on Baha'is throughout the Baha'i world. You can see some details on this law here. Prayer beads may also be used in doing so. The chanting of the holy Writings is also specifically recommended, including teaching one's children to do so. But besides rejecting asceticism, as you suggest, the Baha'i Writings also indicate that mindless meditation is of no spiritual benefit. (See http://bahai9.com/Meditation for example.)

This talk of 'Abdu'l-Baha was quite positive on the role of meditation toward solving problems, etc. (despite indicating that some thoughts that occur to us are useless, that we should strive for our thoughts to be pure, etc.)

As far as lucid dreaming, our Writings indicate that if we were to have a true spiritual vision, we would know so (i.e., probably not something like lucid dreaming, even though it is distinct from being to a degree within our control). That is not to say that exploring such dreams would be of no use, particularly I would venture, in exploring topics which one had neglected in the waking state, and one can always look for God's truth, no matter the condition. But, we are not to put too much credence on such events. While they may offer us evidence of the next world, and through prayer and meditation we should seek to open to inspiration from that world, our means of knowing must also include attending to the practical cares and methods we need in the material world (and indeed doing so, is a means of developing our spirit, the benefits of which is to become much more apparent in the next world).

best wishes,
Brett

[SpiritualSeeker]

Thanks for the great response. I like this. So I understand that you cannot teach in a bahai school a particular type of meditation since it is up to the individual. I totally get that. However, would it be okay if I adopted some buddhist or hindu meditations that do not contain idolatry? Like for an example if I did Chakra meditation since it does not contain idolatry?

[coatofmanycolours]

brettz9; I read many of your answers and the use of quotes which apply so well.
I don't comment very often, since the question is answered so clearly.

I want to thank you, and the other wise contributors, for your dedicated work on this site.
Wonderful.

love; Peter

[brettz9]

Hello all,

SpiritualSeeker, glad to hear it helped. To address your question, there is this quote:

'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.'

"As to the reading of prayers or selections from the Sacred Writings of other religions: Such readings are permissible, and indeed from time to time are included in the devotional programmes of Bahá'í Houses of Worship, demonstrating thereby the universality of our Faith."

(From a letter written on behalf of the Universal House of Justice to an individual believer, June 7, 1974, at http://bahai-library.com/?file=hornby_l ... er=4#n1487 )

...but I think that is not at all prohibiting the use of different techniques used in other practices, merely specific forms. We are an independent religion after all, and we believe that it is best to turn to the current Manifestation:

"While praying it would be better to turn one's thoughts to the Manifestation as He continues, in the other world, to be our means of contact with the Almighty. We can, however, pray directly to God Himself."

(From a letter written on behalf of Shoghi Effendi to the National Spiritual Assembly of India, April 27, 1937: Dawn of a New Day, p. 67)

...but again, this is not against specific techniques, as that is left to the individual.

Also, while it is stated that meditation should not be taught in official Baha'i schools, that doesn't seem to apply to fellow believers studying together, etc.:

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 written on behalf of Shoghi Effendi to an individual believer, November 19, 1945)

if you like, you might also see the entries beginning at http://bahai-library.com/?file=hornby_l ... ce#nnnXL.A

Btw, one of them I thought was particularly helpful on the topic:

"...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."

(From a letter written on behalf of Shoghi Effendi to an individual believer, August 22, 1957: The Individual and Teaching, A Compilation of the Universal House of Justice, 1977)

Peter, I really appreciate your kindness and taking the time to express so to us as well. As the Persians say, it is your kind eye which is able to find the little beauty (in my posts at least) that there is.

best wishes,
Brett

[SpiritualSeeker]

Thanks brettz, I think it cleared up my doubts. So just to be extra clear, if I wish to do some Mikkyo or esoteric and tantric meditations (like vipassana mixed with visualizations etc.) it would be okay?

I am a big fan of buddhist practices and I find a lot of them dont seem to contradict many of the religions of the world.

[brettz9]

As we have no clergy, many such decisions ultimately rest on the individual--i.e., it's really your call. Besides the principles already mentioned from our Writings, the only other relevant one I can think of is how we should guarantee the independence of our teachings. For example, Baha'is may not belong to a church, even while we recognize Christ (though we may of course go to a church and respect them as houses of God).

So, if you think that the meditational practices you refer to do not compromise the independence of our Faith (e.g,. they do not involve appealing to a previous Manifestation instead of the One We believe to be for this Age or belong to rites associated with membership in the religion), I think the Writings already referenced allow for individuals to explore various techniques of meditation as they like. But many things in our Faith are left to the conscience of the individual once they have investigated what the Writings have to say, so you can make your own decision based on the Writings such as we have shared here; the Baha'i Writings, while covering the essentials of a vast array of subjects, do not regulate every minor detail.

best wishes,
Brett