Truthseeker
Non-debating member when I can help myself
In all these selections the ones in bold are supplemental to what is provided in the Divine Art of Living.
The Divine Art of Living Chapter 5 – Prayer and Meditation - Praying for Others
Supplication and prayer on behalf of others will surely be effective. When hearts are united, when faces are turned towards the kingdom of Abhá, surely enlightenment will be the result.
‘Abdu’l-Bahá from Tablet to Seattle Assembly of Bahá’ís; translated in Haifa, Syria, 14 August 1914.
US Bahá’í News Service, "Star of the West"
When we pray for others, we unite our hearts with theirs to some extent and turn our hearts towards the Kingdom. This is what is most effective about praying for others. This in turn brings enlightenment for us. These prayers for others do more for the one praying than the one prayed for is the implication of the second sentence for me.
It is seemly that the servant should, after each prayer, supplicate God to bestow mercy and forgiveness upon his parents. Thereupon God’s call will be raised: “Thousand upon thousand of what thou hast asked for thy parents shall be thy recompense!” Blessed is he who remembereth his parents when communing with God. There is, verily, no God but Him, the Mighty, the Well-Beloved.
The Báb, "Selections from the Writings of the Báb", 3.22
Again, when praying for my parents, I get the most benefit from this. I haven't been doing this, though I've seen this passage before.
Pray thou that the ill-natured become good-natured and the weak become strong.
‘Abdu’l-Bahá, "Tablets of ‘Abdu’l-Bahá ‘Abbás vol. 1-3", 323.6
Perhaps instead of confronting those who are ill-natured, I should pray that they should be good-natured? Treat them well also, instead of confronting them with their bad behavior? Is confronting them with their bad behavior good in any circumstance? I don't know. What does being weak mean here? Just guessing in saying this means weak in faith, and weak in resolution in doing the right thing.
As the spirit of man after putting off this material form has an everlasting life, certainly any existing being is capable of making progress; therefore it is permitted to ask for advancement, forgiveness, mercy, beneficence, and blessings for a man after his death, because existence is capable of progression. That is why in the prayers of Bahá’u’lláh forgiveness and remission of sins are asked for those who have died. Moreover, as people in this world are in need of God, they will also need Him in the other world. The creatures are always in need, and God is absolutely independent, whether in this world or in the world to come.
The wealth of the other world is nearness to God. Consequently it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world: it is another thing, another reality, which cannot be expressed in words.
‘Abdu’l-Bahá, "Bahá’í World Faith (‘Abdu’l-Bahá section)", 33.2
It does not say exactly here that if a person in the next world in not prayed for by others, they cannot advance.
And just as they can seek illumination here through supplication, so too can they plead there for forgiveness and seek illumination through prayer and supplication. Thus, as souls can progress in this world through their entreaties and supplications, or through the prayers of holy souls, so too after death can they progress through their own prayers and supplications, particularly if they become the object of the intercession of the holy Manifestations.
(Some Answered Questions)
www.bahai.org/r/494554177
Those who are not close to God in this world think they are all right. In this world, people can enjoy relationships with people, material benefits, entertainment. But it says above “The wealth of the other world is nearness to God.” Those who are not close to God there will be deprived and miserable. It's not a good idea, however, for instance to tell an atheist this, because that will be perceived as a threat and a effort to convert them, and they will more intransigent than ever.
The Divine Art of Living Chapter 5 – Prayer and Meditation - Praying for Others
Supplication and prayer on behalf of others will surely be effective. When hearts are united, when faces are turned towards the kingdom of Abhá, surely enlightenment will be the result.
‘Abdu’l-Bahá from Tablet to Seattle Assembly of Bahá’ís; translated in Haifa, Syria, 14 August 1914.
US Bahá’í News Service, "Star of the West"
When we pray for others, we unite our hearts with theirs to some extent and turn our hearts towards the Kingdom. This is what is most effective about praying for others. This in turn brings enlightenment for us. These prayers for others do more for the one praying than the one prayed for is the implication of the second sentence for me.
It is seemly that the servant should, after each prayer, supplicate God to bestow mercy and forgiveness upon his parents. Thereupon God’s call will be raised: “Thousand upon thousand of what thou hast asked for thy parents shall be thy recompense!” Blessed is he who remembereth his parents when communing with God. There is, verily, no God but Him, the Mighty, the Well-Beloved.
The Báb, "Selections from the Writings of the Báb", 3.22
Again, when praying for my parents, I get the most benefit from this. I haven't been doing this, though I've seen this passage before.
Pray thou that the ill-natured become good-natured and the weak become strong.
‘Abdu’l-Bahá, "Tablets of ‘Abdu’l-Bahá ‘Abbás vol. 1-3", 323.6
Perhaps instead of confronting those who are ill-natured, I should pray that they should be good-natured? Treat them well also, instead of confronting them with their bad behavior? Is confronting them with their bad behavior good in any circumstance? I don't know. What does being weak mean here? Just guessing in saying this means weak in faith, and weak in resolution in doing the right thing.
As the spirit of man after putting off this material form has an everlasting life, certainly any existing being is capable of making progress; therefore it is permitted to ask for advancement, forgiveness, mercy, beneficence, and blessings for a man after his death, because existence is capable of progression. That is why in the prayers of Bahá’u’lláh forgiveness and remission of sins are asked for those who have died. Moreover, as people in this world are in need of God, they will also need Him in the other world. The creatures are always in need, and God is absolutely independent, whether in this world or in the world to come.
The wealth of the other world is nearness to God. Consequently it is certain that those who are near the Divine Court are allowed to intercede, and this intercession is approved by God. But intercession in the other world is not like intercession in this world: it is another thing, another reality, which cannot be expressed in words.
‘Abdu’l-Bahá, "Bahá’í World Faith (‘Abdu’l-Bahá section)", 33.2
It does not say exactly here that if a person in the next world in not prayed for by others, they cannot advance.
And just as they can seek illumination here through supplication, so too can they plead there for forgiveness and seek illumination through prayer and supplication. Thus, as souls can progress in this world through their entreaties and supplications, or through the prayers of holy souls, so too after death can they progress through their own prayers and supplications, particularly if they become the object of the intercession of the holy Manifestations.
(Some Answered Questions)
www.bahai.org/r/494554177
Those who are not close to God in this world think they are all right. In this world, people can enjoy relationships with people, material benefits, entertainment. But it says above “The wealth of the other world is nearness to God.” Those who are not close to God there will be deprived and miserable. It's not a good idea, however, for instance to tell an atheist this, because that will be perceived as a threat and a effort to convert them, and they will more intransigent than ever.