One Prayer

Robert Blecher

February 2026

O Lord! I am a child; enable me to grow beneath the shadow of Thy loving-kindness.

I am a tender plant; cause me to be nurtured through the outpourings of the clouds of Thy bounty. I am a sapling of the garden of love; make me into a fruitful tree.

Thou art the Mighty and the Powerful, and Thou art the All-Loving, the All-Knowing, the All-Seeing.

(‘Abdu’l-Baha, Baha’i Prayers, 31)

I’m not quite sure how to convey this but prayer in general, and this one in particular, has come to mean a lot. I share this, as well as my reflections on the concept of prayer, because for so many today prayer seems to have lost its meaning. This was once my perspective, too. I wondered why anyone would pray: After all, prayer doesn’t actually accomplish anything, right? For one who did resort to prayer, I used to think, he would probably believe his prayers to be enough, no action required, problem solved. But resolving problems requires action, and prayer seemed to be just one more distraction, another excuse to avoid the actual doing of anything constructive. Well, my views have changed, big time (evolved, I’d like to believe), and my hope is that this one prayer, a very personal example, might help to illustrate the power of prayer to open hearts, revive within the spirit of life, and inspire our truest selves to walk a path of service to humanity, bringing into this world myriad concrete expressions of spiritual forces that contribute to personal and social transformation …

“I am a child”

I am reminded by this prayer that, in point of fact, “I am a child.” That may sound preposterous, I know, given that I’m pushing my seventieth birthday, but I believe this statement to be true: I am, and on this plane of existence always will remain, a child. My soul came into being at conception, almost seven decades ago, but all these years – within historical context – amount to very little. A quick internet search reveals that Earth has existed for about 4.5 billion years, which, if correct, means that so far my life amounts to 0.0000000153 percent of this planet’s life. And how much of planet Earth have I personally come to know? I’ve spent most of my life in the Chicago metropolitan area, just 10,286 of this planet’s 197,000,000 square miles of landmass. To be honest I must then ask – within these 10,286 square miles – how much of the Chicago area have I actually experienced, do I really know? Not all that much! Within these geologic and geographic contexts, and despite virtually 70 years of life experience, I still am a child.

On the level of spirit, I believe that the statement – “I am a child” –  is even more honest. The “substance” of the human soul is metaphysical, meaning, it exists beyond the realm of matter. In contrast to the human body, the soul is not subject to physical laws of material existence. The life of my body will end, but not the life of my soul, which, as I understand reality, will continue to progress toward its home, the Source of all Being, through the spiritual worlds of God. These truths have most recently been revealed, and elaborated upon, in the Writings of the Baha’i Faith:

“These material bodies are composed of atoms, when these atoms begin to separate decomposition sets in, then comes what we call death….”

“With the soul it is different. The soul is not a combination of elements, it is not composed of many atoms, it is one indivisible substance and therefore eternal. It is entirely out of the order of the physical creation; it is immortal!”

(‘Abdu’l-Baha, Paris Talks, no. 29.12-13)

“With regard to the soul of man: According to the Baha’i Teachings the human soul starts with the formation of the human embryo, and continues to develop and pass through endless stages of existence after its separation from the body. Its progress is thus infinite.”

(Baha’u’llah, Gleanings from the Writings of Baha’u’llah, LXXXII, par. 8)

These insights help shed some light on my true station. Seventy years might be viewed as old in relative terms, say, compared to someone nearing his 35th birthday. However, on a more objective level, within the largest context that spiritual reality provides, the number “70” amounts to almost nothing in relation to the eternal nature of the soul. Perhaps, in reflecting on the life of the soul, “I am a child” might actually overstate my level of maturity.  Maybe, it would have been more accurate if ‘Abdu’l-Baha had revealed, “I am an infant” or, possibly, “I am an embryo.” This material realm of existence provides the setting for what, in spiritual fact, is only the very first stage of the soul’s journey through the infinite worlds of God.

I’ve reflected quite a bit on this prayer’s opening phrase, about what it might imply for my life. Before I understood my true age (which my heart has identified as 11!), I thought of myself as an adult, one whose experience and knowledge had provided definite answers to the questions of life and qualified me as a true elder, an expert – superior to others – having earned over decades of existential struggle the authority to provide you with unsolicited wisdoms of my sage counsel. Today I know better: The more I’ve come to know, the better I’ve come to know how little I understand in relation to all there is to know. As the priest, philosopher, and poet John O’Donohue inferred from the work of medieval theologian Meister Eckhart, this understanding helps root me in humility, the condition which allows for new learnings to spring forth and grow: 

… in Middle High German [Meister Eckhart] says, “Gott wirt und Gott entwirt.” That means, “God becomes and God un-becomes.” Or, translated, it means that “God” is only our name for it, and the closer we get to it, the more it ceases to be God. So then you’re on a real safari with the wildness and danger and otherness of God. And I think when you begin to get a sense of the depth that is there, then your whole heart wakens up.”

(John O’Donohue, The Inner Landscape of Beauty, ‘On Being’ Podcast with Krista Tippett)

With this insight into the objective reality of my unknowing, no longer can I pretend to place myself above others, nor is it just to impose what I may know on anyone and, God knows, I definitely do not qualify as an expert on any subject! I believe it’s better for my own progress as well as the progress of society itself if, in humble recognition of my true age, I seek to orient my life upon the foundation of questions, indeed question after question. All I did in childhood was ask questions, one after another. I looked up to others from a genuine and sincere posture of learning. This pretty much describes what I need to do today, and for the rest of my “adult” life, now that I’ve come to recognize and accept the truth of my life as a child. Aligned with this reality, every new bit of information, each new experience, every new insight becomes less the basis for knowing another answer and, more, the basis for new questions to emerge, immersed as I am in the vast expanse of a never-ending process of learning, the condition of life itself, walking step by step toward the next threshold of understanding…

What a ridiculous way of life, one might reply, a 69-year-old who continues to seek reality! No longer do I work for an income. I’m starting to lose physical and mental function. Of what value can new knowledge be when, at most, little of what I may learn can be put to practical use in whatever time remains for me? This point is well taken if one understands the end of this mortal life as the end of life itself, but this notion is one I find to be entirely materialistic and way too narrow, misaligned with the truths of spiritual reality. The soul does not die with the body. It continues to advance through endless realms of spirit. “The human spirit has a beginning but no end”, ‘Abdu’l-Baha explains. “It endures forever!” (‘Abdu’l-Baha, Some Answered Questions, no. 66.3, pp. 352-53).

And more, whatever I may learn in this life – my first – will forever remain within my soul as it traverses spiritual worlds that lie beyond this physical realm. Intellect, the capacity to reason and discern what is true, constitutes an attribute of spiritual reality such that – being metaphysical – whatever I come to know exists beyond the material senses of sight, smell, and touch. Being a faculty of the soul, what I come to understand will not be forfeited upon death but will, instead, ascend with my soul through the infinite realms of spiritual existence. Freed by death from bodily limitation, the soul will no longer be confined by place and time. After death, the knowledge of my soul will exert spiritual force upon the universe in ways that contribute to the progress of this world:

“The nature of the soul after death can never be described, nor is it meet and permissible to reveal its whole character to the eyes of men. The Prophets and Messengers of God have been sent down for the sole purpose of guiding mankind to the straight Path of Truth. The purpose underlying their revelation hath been to educate all men, that they may, at the hour of death, ascend, in the utmost purity and sanctity and with absolute detachment, to the throne of the Most High. The light which these souls radiate is responsible for the progress of the world and the advancement of its peoples. They are like unto leaven which leaveneth the world of being, and constitute the animating force through which the arts and wonders of the world are made manifest. Through them the clouds rain their bounty upon men, and the earth bringeth forth its fruits. All things must have a cause, a motive power, an animating principle. These souls and symbols of detachment have provided, and will continue to provide, the supreme moving impulse in the world of being. The world beyond is as different from this world as this world is different from that of a child while still in the womb of the mother. When the soul attaineth the Presence of God, it will assume the form that best befitteth its immortality and is worthy of its celestial habitation.” 

(Baha’u’llah, Gleanings from the Writings of Baha’u’llah, 155)

Thus, there is every reason for me to continue seeking knowledge, asking one question after another, until I breathe my very last. Whether I learn something new at 10 or 90 is not all that relevant. Whatever insight may penetrate my heart, at every age, constitutes one more stone in the foundation of my soul. The fertile ground of spiritual development is based upon understanding, the bestowal of insight into the nature of reality, conceptual knowledge which lies at the base – and heights – of individual and collective development. ‘Abdu’l-Baha did not reveal in this prayer, “I was once a child, but no longer.” No, I believe He made it clear to me – for all time, in this life – that “I am a child” … period! I must live my entire life, to the very end, with the awe, curiosity, and wonder of a child in a sincere and humble posture of learning, always receptive to whatever might be new – my heart remaining open, no matter what, to the gift of new insights, glimmers of understanding with the potential, for eternity, to help transform the life of my soul and advance society.

… “enable me to grow beneath the shadow of Thy loving-kindness” …

This section considers the second phrase of this prayer’s first sentence, “O Lord! I am a child; enable me to grow beneath the shadow of Thy loving-kindness.” The italicized phrase addresses one of life’s primary requirements, the need to grow. It requests God’s assistance (as do prayers generally), and more. Embedded within this request for divine help is this fact, a basic spiritual truth about what we, as children, need in order to mature: We must live “beneath the shadow” – an environment, that is – which provides us with shade, protection from the heat and glare of direct sunlight. ‘Abdu’l-Baha explains that, within the safety of this shelter, our growth depends upon the “loving-kindness” of God. This prayer thus involves more, much more, than merely another human request for divine assistance. Through this prayer, revealed by a central figure of the Baha’i Faith, there is much to learn about the spiritual laws which govern the nature and dynamics of Reality itself. From this phrase, a few poetic words nestled within one revealed prayer, I am reminded that human growth can take place only within the proper setting, an environment infused with the spirit of acceptance, kindness, love, and unity. Questions, as they should, begin to emerge…

What does it mean to “grow”? Here’s what I’ve learned so far: The concept of growth encompasses two dimensions, material and spiritual. The material realm of development is mostly concrete and visual, easy to see. The length of a newborn child is generally between 18 and 22 inches, for example, while the average adult measures between 5’3” and 5’7”. Not too hard! But what about perceiving, much less measuring, the growth of spiritual qualities – understanding and love, strength of will to act from the deep well of what’s higher, more noble, from the steadfast and creative discipline of my heart? Because spiritual capacities such as these are more difficult to visualize and quantify, so much of human life tends to be measured by (and reduced to) material standards. This remains the case despite the fact that we all know, within, that qualities of spirit are truly what matter most in our lives. If someone would ask me to describe Nancy, my wife, I would never start with, “Well, she’s 5’3”, with silver hair and great skin!” This is all true, of course, but such physical attributes convey little of substance about who Nancy really is, the beauty within. It would make much more sense to describe how the qualities of her soul might be expressed, something like “Nancy’s smile always seems to light the room, filling everyone present with warmth and acceptance” …  which, by the way, is exactly what Nancy’s smile does: Her love penetrates the heart! So, in our efforts to understand the concept of growth, primary attention must be directed to the identification and cultivation of our spiritual capacities in order that we might come to better understand the totality of reality, express genuine compassion, and strengthen our wills enough to place the well-being of the whole first, before our own individual and material interests. What it means to develop, really – to grow in ways that provide life with authentic meaning – is to actively nourish the spiritual qualities inherent within our souls.

How do I understand the nature of that place which allows for the growth of our spiritual capacities? ‘Abdu’l-Baha locates it “beneath the shadow of Thy loving-kindness.” A shadow implies shade, protection from dangers of the sun. And what provides us with this environment of safety – where our spiritual qualities can be properly nourished and cultivated – is nothing less than love, originating in God. He, the Creator, has provided everything we need to survive, reproduce, and grow – our capacities for knowledge, love, and will – the animals, vegetables, and minerals our bodies require in order to mature physically and spiritually … each a gift of grace, evidence of His mercy. I have done nothing to merit the existence of my own being, much less everything God provides every moment for the life of my body and soul. Waters of life rain down upon all, no matter what, crops keep growing, lungs exhale and inhale, the heart pulsates. Without conscious effort our senses continue to experience reality, and the soul retains always the potential to approach nearer to perfection. I receive this grace, and you do too, whether we humble ourselves before God’s laws or sin against Him. There is nothing I can give to God that He does not already possess. He is Perfection, Perfect Knowledge, Perfect Will. God exists independent of me, and nothing whatsoever does He require of us:

“My God, Whom I worship and adore!… Thou art the All-Bountiful, the overflowing showers of Whose mercy have rained down on high and low alike, and the splendors of Whose grace have been shed over both the obedient and the rebellious.”

(Baha’u’llah, Baha’i Prayers, 109)

He is the living perfection of Love, pure, omnipresent, sanctified, Kindness expressed without condition. This divine perfection, to the limited extent I can understand reality, helps to describe the environment which best allows for human growth. It is only to the extent that I have come to know God, His qualities and attributes, that I can even begin to understand the nature of that place which truly allows for the health, well-being, and development of human life.

As I’ve come to better understand the divine guidance in this prayer, the quality of my marriage has improved. You read that correctly, yes, this prayer has played a significant role in renewing the life of my relationship with Nancy! I remember a time when our marriage had stopped growing. Approaching its twentieth year, our marriage had become stagnant. Everything felt routine. Finding less satisfaction within our marriage, we both semi-consciously began to live more parallel lives. This is not unusual, I know. Less of our time was spent with each other and, more often, Nancy and I pursued our separate interests. This was definitely not a good time for us, and there came a point when I became distressed. It was early one morning when, reciting this prayer, my heart received an insight: God is telling me what to do, providing the guidance I need in order to renew the spirit of our marriage. Being created in the image of God, I must, in His likeness, do my best to provide for us a sanctuary of loving-kindness if our marriage was to regain its health and resume its growth. 

I came to realize that, over the course of almost 20 years of marriage, I had fallen into a number of bad habits. I had neglected to openly express the sincerity of my love for Nancy. I subtly (and sometimes not so subtly) criticized much of what she did or said – as if Nancy was less than me, as if I was superior, above, entitled to look down on her in judgment. I began to map out my day – without regard to what Nancy thought, felt, had planned, what she might have wanted. There were times when Nancy would share with me a tinge of sadness about our relationship, gently suggesting that she did not always feel valued or accepted.  Upon reflection, these (and more) became reasons to take seriously the guidance set forth in this prayer and seek to translate its spiritual truths about connection and growth into the reality of our marriage. I began to more explicitly state genuine appreciation for Nancy’s many qualities, every day. I set aside time in the morning – for just the two of us – checking in, asking about her plans, concerns and hopes, the thoughts and emotions that took up space in Nancy’s heart and mind. Extended and deep conversations would sometimes follow, sometimes not. Now I make a consistent effort to include Nancy in activities that occupy my life – education and community, for the most part – and I seek out her knowledge on a variety of subjects. We collaborate on aspects of community-building and education, and she generously makes time for me, often just listening, allowing for the space I sometimes need to process my thinking. Our relationship is healthier, which I attribute mostly to the spiritual insights gained from this one prayer about childhood. Before, I neglected to actively cultivate the health of our marriage, failing to properly understand marriage as a living organism that requires the same care and nurturing required by all forms of life. Today, I am coming to understand that, for a person to grow, for a relationship to develop, for a marriage to thrive, the fertile soil of understanding and compassion must be laid and the relationship must be watered, every day exposed to the warmth and light of honor and acceptance. When a person feels truly valued, when a wife’s heart knows it can find well-being within the fortress of safety erected by a husband’s trustworthiness and capacity for sacrifice, when kindness and love is sincerely, openly and consistently expressed – in word and deed – the spirit of life develops and grows, naturally and organically.

Do the spiritual truths of this prayer only apply to marriage? I think not! These realities apply to all our relationships, at home and work, with friends, neighbors, in the community, yes, with everyone. Healthy relationships begin with genuine appreciation for and acceptance of another’s qualities of spirit, and develop as loving-kindness through deed and word is expressed, openly and honestly, all the time. This is slowly becoming my new habit, my new culture, in my relationships: Hearts open, trust develops, and the outcome is certain, a true connection of spirits, the union of two hearts. Here’s how ‘Abdu’l-Baha describes this ideal of progress toward the “unity of spirits” in our relationships, and the world:

“The love which exists between the hearts of believers is prompted by the ideal of the unity of spirits. This love is attained through the knowledge of God, so that men see the Divine Love reflected in the heart. Each sees in the other the Beauty of God reflected in the soul, and finding this point of similarity, they are attracted to one another in love. This love will make all men the waves of one sea, this love will make them all the stars of one heaven and the fruits of one tree. This love will bring the realization of true accord, the foundation of real unity.” (‘Abdu’l-Baha, Paris Talks, 230-31)

The teachings conveyed by ‘Abdu’l-Baha in this short prayer are, I believe, the true basis for the healing, well-being, and progress of humankind. Modern society mistakenly equates success primarily with accomplishment, teaching us that material wealth, power, and status determine our value as human beings. What IS real, this prayer has helped me to better understand, is that the development of spiritual capacities which serve to elevate the quality of our relationships, now and for all time, determine the true value of our lives. Facing death, nobody wishes she had worked more hours or climbed higher on the ladder of social status. Of what value is wealth and power at that late hour? In the moment when this mortal life inevitably pivots toward what comes next, the worlds of spirit, our regrets center on degrees of separation, division, strife, and estrangement, unresolved conflicts with parents, wives, husbands, children, grandchildren, friends, colleagues, and neighbors. It’s time for life to be reoriented, placed within a wider frame, redirected from material accomplishment toward consciousness that the real value of our lives is in fact inextricably bound to the quality of our relationships with each another, a transformation that I believe can be effected when we come to accept the fundamental truth of this prayer. It is the child who lives within the process of learning, focused less on definitive answers (which inhibit growth) and more on next questions (which allow for the emergence of new possibilities). It is with the challenges which unfold naturally in the context of relationship that I develop most my capacities to know, love, and will, and it is with the growth of these qualities – which progress farthest and fastest when I remain, as a child, within a humble posture of learning – that my life carries real possibility for crossing into new thresholds of meaning and purpose.

Powers of Prayer, More Generally

My focus to this point has been on one specific prayer, how a single prayer about childhood helped me to better understand the foundations and dynamics of human nature, relationship, and development. There is, to be sure, much to learn about life by studying this one prayer. Prayer itself, however, is an incredibly vast subject with a history that stretches to the very beginnings of humankind. Within this larger context, reference to a single example feels inadequate to convey the full extent of prayer’s significance. In this effort to articulate what this prayer means to me, my heart is drawn toward addressing, to the extent of my limited knowledge, the value of prayer in general. A few personal reflections on the importance of prayer, then, will be the subject of this third and final section…

  I probably should begin by sharing a bit about my own practice of prayer. Over time this practice has evolved and, as life continues, when and how I pray will definitely continue to change. Today, I make it a point to pray at least three times a day: early in the morning, once during the afternoon, and after the sun has set. While I may ask for God’s assistance at various other times over the course of a typical day, these designated times for prayer – morning, afternoon, and evening – are, for me, meant to be more formal and sacred. I say these prayers out loud and the words I recite are from prayers revealed by ‘Abdu’l-Baha, Baha’u’llah, or the Bab, central figures in the Baha’i Faith. Before praying I seek to place myself in a proper state of heart and mind, cleansing from them the things of this world. While reciting, I try to keep my heart 100% open to and my thoughts 100% focused on the divine Source of all being, God. After reciting a prayer I will remain still, silent, staying for some time within a meditative and reflective state, returning gradually and deliberately to the more concrete activities of everyday life.

Prayer grounds my life. The world is rapidly devolving into a state so chaotic, so filled with distraction and nonsense, becoming increasingly less possible to understand, that it becomes all too easy to lose myself, disoriented and paralyzed, disabled by the dysfunction of normalized stressors and anxieties from virtually the moment I drag myself out of bed in all the ways that life today, left to its current post-truth default, inevitably seems to push and pull me this way and that – much like a rag doll – throughout the vicissitudes of the typical day. It is under these circumstances, within this context of everyday life in postmodern society, that prayer serves to place my feet firmly on the ground. Within the condition of prayer I am released from this incessant post-truth noise, cleansed from the disintegrative forces now so ubiquitous in the world. Prayer enlarges my heart, placing me within a greater reality, a transcendent dimension, more ready and better able to receive what lies beyond the anarchy, entertainments, and distortions of a society that’s fast becoming truly incomprehensible. As I recite my first set of prayers at dawn, the time of day when when this grounding begins to take effect, I gain an inner sense of clarity about the nature of ultimate truth – realities comprising more, much more, than what I’ll ever be able to fully comprehend – as well as my place within it: Here I can place my life on the solid ground of truth, keep my feet solidly in place, stand up straight and, one step at a time, actually walk forward! I like to think that prayer operates to locate me within the context of what I understand to be “right” relationship with what is true, with Reality itself. In the condition of prayer I gain some grasp on why I exist, perceive more clearly what in this life truly has value and, often, catch glimpses of how I might possibly go about my days in ways that cut through the absurdities that inevitably await. Opening my heart to the spiritual dimension of reality – beyond “what I want”, “how I feel”, “what I think and believe”, “my opinion” – I am gradually placed in touch with the abundant goodness, truth, and beauty of all that exists above us, surrounds us, envelops us, and lives within us – which, in turn, makes it so much easier for me to recognize and honor the beauty ever-present in nature, society, and the people I will encounter in the day now dawning. I become clearer about what’s actually true (that spiritual conditions ultimately determine the conditions of material existence), who I am (spiritually, a noble being), my place within the totality of reality – the realms of matter and spirit, both – and what provides my life with genuine direction and meaning (service to humanity, active participation in the transformation of society – heart by heart – toward oneness, unity in diversity). As my practice of prayer has gradually sharpened, the heart remains open, becoming increasingly receptive to living within the whole of reality such that what may happen (or not) — external events in the world – impacts less and less the quality of my day, interferes less with the quality of my life. Thus, regardless of how quickly and catastrophically the present order may continue to disintegrate, as I believe it must, it is largely through prayer that I’ve become gradually more capable of continuing to move forward no matter what, to be an integrative force in the world, contributing in whatever ways I can, day by day, to help society progress toward unity.

Prayer has also become an essential source of knowledge for me. It is one thing to understand with the mind, an intellectual knowing, but it’s entirely something else to know what is true within the heart. When I receive the truth of something in my heart – indeed, anything – this is knowledge that has penetrated my whole being, internalized, integrated, part of who I am, one more element of an ever-emerging identity that continues to become. Then and only then, when I understand what is true in my heart, can I actually live out new knowledge, expressing new understandings through my actions in relation with all that is. Knowledge received by the heart transforms, creating the foundation of what makes it possible to develop the qualities of love that impel my progress, one small step at a time, toward the fullness of my potential. I do not know, truly understand, until I know “by heart.” How many times have I made a decision within the “rational” calculus of my head, which turned out badly (yes, so many times!), and how many times have I trusted a decision to my heart, which turned out well (yes, so many times!)? It is my heart that knows first and best, not my head. The mind – unable to hold together the seeming paradoxes, tensions, and dichotomies which make up reality – exists to serve the heart. The mind cannot fully grasp what lies beyond the quantitative, what cannot be measured, only the heart. The mind is unable to grasp the metaphysical reality of spirit, only the heart. The mind cannot embrace the fullness of love, only the heart. Nor can the mind muster the strength of will needed to sustain effort through severe tests and trials; only the heart is capable of sacrifice. When the heart comes into contact with the largest dimensions of truth – past sight, touch, smell, hearing, and taste, the physical senses – it becomes possible to nourish our capacities to perceive spiritual reality, to understand love in terms of action, to strengthen our wills in ways that allow us, with pure motives, to place the best interests of others before our own, to suffer on behalf of what is best for the whole, to align our lives with the progressive force of unity.

The highest source of knowledge is the heart. Great. But what, if anything, does this understanding have to do with prayer? This!... It is prayer that necessitates the opening of hearts. By its very nature prayer involves submission, the placing of ourselves in service to something higher, humble, the heart open to receive. Time and time again, Baha’i Writings reveal that whatever we may come to know – spiritually and intellectually – is conditioned upon the extent to which the heart opens to receive the whole of reality:

“A pure heart is as a mirror; cleanse it with the burnish of love and severance from all save God, that the true sun may shine therein and the eternal morning dawn.”

(Baha’u’llah, The Call of the Divine Beloved: Selected Mystical Works of Baha’u’llah, no. 2.43, p. 31)

“Your hearts must be pure and your intentions sincere in order that you may become recipients of the divine bestowals.”

(‘Abdu’l-Baha, The Promulgation of Universal Peace, p. 127)

This knowledge about prayer – how it functions as a channel through which the heart receives understanding – is especially true with regard to revealed prayers. I did not compose the prayer at the center of this essay. It’s more than a human invention, having been revealed for all humanity through the divinely-inspired heart of ‘Abdu’l-Baha. The figures most central in the Baha’i Faith – the Bab, Baha’u’llah, and ‘Abdu’l-Baha – revealed literally hundreds of prayers, all of which I understand to be nothing less than gifts from God – mercies intended to uplift our souls, elevate our conception of reality, and guide our actions in this realm of existence. This one prayer about childhood has taught me so much about the foundations of human growth, the dynamics of relationship, and the nature of spiritual laws that govern progress in this life. ‘Abdu’l-Baha explains the central role that worship is meant to play in our lives:

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 to the Kingdom and engenders the susceptibilities of the higher intelligence.” (‘Abdu’l-Baha, Star of the West, Vol. 8. p. 41)

This clearly is not the language of man. Our ability to commune with Revelation is immanent within man and yet, at the same time, beyond and above the physical dimension of reality, transcendent. For me, divinely-inspired language – grounded, as it is, in the Word of God – provides revealed prayers with the power to penetrate the heart and raise us up, elevating the quality of our lives. Left to myself, I tend to lower my sights in hopes that are mostly human, material, and immediate … like, “O God, please help me with my teaching evaluation today. Assist me to perform well, make my students behave, follow all my instructions, and guide my boss to rate me an ‘excellent’ teacher”, you know, prayers like this. That’s not to say there is anything wrong with such prayers, indeed, any prayer. I firmly believe that all prayer is good, with the potential to foster genuine connection between the human and divine. Yet, there are prayers which keep us running in place, supporting the status quo of our lives, that do nothing more than prevent us from losing something we may cherish today, and there are prayers which help to lift our souls, that propel us forward, contributing to our growth, which place us in touch with higher realities, providing me with divine standards against which I can begin to measure my life and gauge my progress. These are higher gifts available when and only when, instead of conversing with God on my own terms – in my own words – I speak the language of God, opening, praying, and from the heart reflecting on the spiritual path illuminated by the light of His guidance.

Where do these understandings lead, the knowledge I gain in my heart through prayer? It leads to love, authentic and genuine, grounded in my perceptions of spiritual truth. I recall my own religious upbringing, which seemed so out of touch with reality. I was told, explicitly, to love God. My bet is that you, too, may have also received similar admonitions. Okay, great, I would think. “But why? Why should I love God?” I know why I love my father. I know why I love my mother. This love makes sense to me. But to love God, who I do not know, have never met, cannot see, who may not even exist? “Please, help me to understand.” I did not receive a satisfactory answer to this question. Mostly I felt reprimanded for having had the audacity to ask the question, “why”, inquiring about the logic behind one of His commandments. So, growing up, loving this God – and religion – didn’t make much sense to me. At some point in my life, thank goodness (and God!), I stumbled onto the Baha’i Faith when I happened to be receptive to spiritual growth. And, to my surprise, one of the Faith’s first principles consists in this, that I accept responsibility to investigate what is true for myself! I therefore asked these basic “why” questions again and, for the first time, began to receive heartfelt insights into answers, glimpses of spiritual truth so clearly based in the whole of reality that I started to understand the true nature of love, the logic of love as revealed by the Words of God and expressed through the lives of His Manifestations. Here are three passages, from the Baha’i Writings, which have gradually helped me to understand that loving God is perfectly rational:

“O SON OF SPIRIT! The best beloved of all things in My sight is Justice; turn not away therefrom if thou desirest Me, and neglect it not that I may confide in thee. By its aid thou shalt see with thine own eyes and not through the eyes of others, and shalt know of thine own knowledge and not through the knowledge of others. Ponder this in thy heart; how it behooveth thee to be. Verily justice is My gift to thee and the sign of My loving-kindness. Set it then before thine eyes.” 

(Emphasis Added) (Baha’u’llah, The Hidden Words, Arabic #2)

“My God, Whom I worship and adore! I bear witness unto Thy unity and Thy oneness, and acknowledge Thy gifts, both in the past and in the present. Thou art the All-Bountiful, the overflowing showers of Whose mercy have rained down upon high and low alike, and the splendors of Whose grace have been shed over both the obedient and the rebellious.”

(Emphasis Added) (Baha’u’llah, Baha’i Prayers, p. 109)

“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 from Him alone; seek whatsoever thou seekest from Him alone. With a look He granted 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 me to bow down thy head in submission, and put thy trust in the All-merciful Lord.”

(Emphasis Added) (‘Abdu’l-Baha, Selections from the Writings of ‘Abdu’l-Baha, no. 21., pp. 75-76)

Every quality within, each attribute planted by God in my soul as a seed to be watered and exposed to sunlight – my ability to discern true from false, my capacity to understand and express love, the existence of a will free and strong enough to overcome the instinctual drives of my biological self – I understand to be mercies received from God. I did nothing to earn these gifts. Despite how ignorant I might be, how full of anger, contempt or hatred I might be, how in moments of weakness I might succumb to greed, lust, and selfishness, the intellectual and spiritual potentials God has placed within my soul remain, ever-present, providing me with real possibilities for growth – no matter what. This is the loving-kindness of God, a door that is now and always will remain open, His generosity without condition. Knowing what I know now, through my own investigation of truth, it makes perfect sense for me to love God.

And what logically follows from this love for God? Action! I am so moved by my knowledge of His love for us – catching glimpses of insight, as I have, into the reality of God’s great munificence – that my heart is drawn toward service to His Cause, the unification of all humankind in one world civilization that, as one, will inevitably progress toward the eternal state of material prosperity and universal peace. So thankful am I, so grateful I am for His divine guidance that my heart desires nothing except to to give back, reciprocate, to return God’s love with love of my own. My heart is driven, infused with the power of love, to commit my whole being toward action on His behalf, pursuing His will (and not mine), in service to the development of life itself. Thus, the knowledge I’ve gained through prayer leads me ultimately toward love, the most selfless and pure form of motivation – rooted deep within my inner being – dedicated to the health and well-being of all He has created. The international governing body of the Faith, the Baha’i Universal House of Justice, explains this organic relationship between worship and service: 

  “Divorced from the social, humanitarian, educational and scientific pursuits centering around … Baha’i worship, however exalted in its conception, however passionate in fervour, can never hope to achieve beyond the meagre and often transitory results produced by the contemplation of the ascetic or the communion of the passive worshipper. It cannot afford lasting satisfaction and benefit to the worshipper himself, much to humanity in general, unless and until translated and transfused into that dynamic and disinterested service to the cause of humanity….”

(Universal House of Justice, 18 December 2014)

Motivated by love, the service which naturally springs from heartfelt prayer is refined and sanctified – expressed through disinterested effort that seeks to translate the principle of oneness into the reality of this world. Such action involves exertion on behalf of all humankind – not because of individual or material self-interest – consistent with the universal laws of concord and harmony that rule the universe. Having emerged from the heart, motivated by love, attracted to the beauty inherent within creation, drawn toward knowledge of the highest truths, this service becomes impervious to the disintegrative forces that might otherwise hold back progress. Does it matter if I’m not “getting” results, in this moment, when it is love that motivates me to help place life in more direct alignment with the truth of oneness? Does it really matter if external forces –  extremes of individualism, the modern culture of contest and protest, material conceptions of power which seek domination and control over others – get in the way when, impelled by wholehearted motives, my sole object is to contribute in some small way to progress? Does it matter all that much if, at the present time, I have not yet built within myself the capacity to fully grasp the concepts of oneness and justice that will ultimately lead to the transformation of society? No. That’s the point: It is service to the common good that constitutes the primary source of my intellectual and spiritual development. My own growth springs naturally from disciplined efforts to serve the health and well-being of humanity. The act of service, itself, provides the experience I require to more and more effectively contribute to the processes of unity and progress. Indeed, this purity of heart – rooted in the example of God’s love for His creation – provides the foundation for the very highest expression of love, true sacrifice. The Prophet-Founder of the Baha’i Faith, Baha’u’llah (Arabic for “Glory of God”), expressed the centrality of the heart for both our own progress and that of society in this, his very “first counsel”:

“O SON OF SPIRIT!

My first counsel is this: Possess a pure, kindly and radiant heart, that thine may be a sovereign ancient, imperishable and everlasting.”

(Baha’u’llah, The Hidden Words, Arabic #1)

When the heart is pure, grounded in love for God, what naturally emerges is the capacity and maturity to sacrifice – the active embrace of His Will for humanity – acting in concert with the best interests of the whole, suffering through the hardship and pain that must necessarily arise as we walk the path of service, that in the end will inevitably lead humankind toward oneness. Motivated by knowledge of and love for God, sacrifice becomes possible and, with sacrifice, everything – even the creation of unity – becomes possible…  

Conclusion

On this path of service, so far, I have traveled a long way in my personal understanding of prayer. I lived most of my life with deep skepticism toward prayer, an attitude informed by social norms that seek to discredit prayer as an excuse not to act in ways that might actually help better the world. My understanding of prayer, today, is very much at odds with this view. Instead of seeing prayer in terms devoid of action, I now understand prayer as the true foundation for the most constructive of all action, service, the kind of action – based upon radiance of heart, purity of motive, the best interests of humanity – that is genuinely creative, life-giving, and sustainable. Prayer opens the heart to the truth of God’s love for His creation, an understanding that inspires service from a deep sense of gratitude and which, despite every obstacle, helps sustain our efforts to fulfil God’s vision of unity as we advance in this age of transition toward our collective maturity. Please take your time to study this passage from the Baha’i Writings:

“The powers latent in prayer are manifested when it is motivated by the love of God, beyond any fear or favor, and free from ostentation and superstition. It is to be expressed with a sincere and pure heart conducive to contemplation and meditation so that the rational faculty may be illumined by its effects. Such prayer will transcend the limitation of words and go well beyond mere sounds. The sweetness of its melodies must gladden and uplift the heart and reinforce the penetrating power of the Word, transmuting earthly inclinations into heavenly attributes and inspiring selfless service to humankind.”

(From an authorized English translation of an unpublished letter dated 18 December 2014 written by the Universal House of Justice to the Baha’is in Iran)

It is revealed prayer, His creative and living Word, that leads most directly to knowledge of God. And it is this knowledge which leads me to love God, reasonably and rationally, a love that motivates and sustains my efforts on His behalf – to and through the pain of sacrifice – that humanity may advance towards oneness, what is required in this age of conflict for the progress of civilization to resume and continue. Prayer, as I’m coming to understand, is the true base, indeed, the only certain foundation, for that action which, ultimately and inevitably, will make this world a better place.

Appendix

This Witty Old Man Thought He Was Only 12 Years Old

“For service in love for mankind is unity with God. He who serves has already entered the Kingdom and is seated at the right hand of his Lord.” 

(‘Abdu’l-Baha, The Promulgation of Universal Peace, 186)

A great king walking in his garden one day noticed a man, about ninety years old, planting some trees. The king asked what he was doing and the old man answered that he was planting date seeds. ‘How long before they will bear fruit?’ asked the king. ‘Twenty years,’ the old man answered. ‘But you will not live to enjoy the fruit, why then should you plant these trees?’ said the king. The man answered: ‘The last generation planted trees that bore fruit for my benefit, so it is now my duty to plant for the benefit of the next generation.’

The king was pleased at this answer so gave the man a piece of money. The gardener fell on his knees and thanked him. The king asked, ‘Why do you kneel before me?’ ‘Because, your majesty, not only have I had the pleasure or gift of planting these seeds but they have already borne fruit, since you gave me this money.’ This so pleased the king he gave the man another piece of money.

Again the old gardener knelt, saying, ‘Again I kneel to thank your majesty. Most trees will bear fruit only once, while these trees of mine have already borne two crops – since you gave me two pieces of money.’

The king smiled and asked, ‘How old are you?’ The man answered, ‘I am twelve years old.’

‘How can that be, you are surely a very old man?’ The gardener answered, ‘In the days of the king your predecessor, the people were in a most unhappy state of constant warfare and trouble, so I cannot include that as part of my life. But since your majesty came to rule, the people are happy, contented and at peace. Therefore, as it is but twelve years since your gracious reign began, I am only twelve years old.’ This pleased the king so much that he gave the old man another piece of money, saying, ‘I shall have to leave you now, for your words please me so greatly that if I listen to you longer I shall become a pauper!’”

One day in ‘Akka a woman told ‘Abdu’l-Baha that she had been a Baha’i for nine years and that she felt younger every day. He said that in reality she was only nine years old and then related this story.

(Amir Badiei, ed., Stories Told by ‘Abdu’l-Baha, George Ronald, Publisher, Oxford, 1-2)