PRAYER BEGINS WHEN the heart is open in compassion to the world around one, when one has passed beyond self-enclosure to participation in the greater life of the communion of saints. While meditation is possible even for those who have no religious convictions, prayer has validity only for him who believes that there is some form of being that comes as a person in relationship to himself Prayer is a venture in faith, that all we are and know is in communion with a power that shows itself in the world as love.
Meditation is the way of stilling the mind so that the one thing that alone is needful, the entry of the divine grace into the personality, can be effected. In its most profound form, contemplation, there is rapt communion with God in the eloquent silence of the turbulent void. But there is no commitment of the person to God: what is experienced is a meeting on a very high level of consciousness. Prayer is a consummated meeting in which "we present ourselves as a living sacrifice, holy and acceptable unto God, which is our reasonable service" (Romans 12:1). There is in fact only one quality that we can in some measure give back to God - the love that He first bestowed on us. But when we return it in loving service, that love now bears the impress of our own nature upon it, and it comes to God renewed and vibrant with life. We give ourselves in love to God in prayer, and we are transformed by the healing love of God. From all this it can be seen how necessary a proper, disciplined meditation life is for true prayer to flourish, yet how cold and impersonal meditation can be when compared with the warm response of prayer.
The Mechanism of Prayer
The prime influence and effector of prayer is the Holy Spirit within us (Romans 8:26). We begin to pray quite spontaneously when we realise that there is no person or power in the material universe which can help us. This realisation does not take long to dawn in our consciousness, for in all the really great problems of life we have to take personal decisions and commit ourselves to responsible actions that follow those decisions. There is no one who can give us authoritative guidance; indeed, the wisest counsellor will direct the seeker back on himself to find the appropriate answer to his problem. No person can assume the role of infallible guide or teacher, except the person of God.
The Holy Spirit leads us into all truth once we are in a state of humility, or openness, ready to receive Him, or rather to acknowledge His primacy in our own personality. The first truth to learn is that there is something very wrong with us as we now stand. The state of wrongness is shown by a destructive attitude to the world in relation to our own welfare, and is called "sin" in theological terminology. Sin is man's "natural" state - when the flesh and all that appertains to it dominates his life - and brings him sharply back to his animal inheritance. Whenever we magnify the impulse to self-gratification to the detriment of other people, we are sinning. In an animal such a mode of action is not improper, but in man the innate spiritual nature opposes this tendency and acts to move him away from self-concern towards concern for others, even God, whom only the soul understands, albeit indistinctly. The confession of sin that plays a great part in the Christian tradition seems exaggerated and insincere to many detached observers, but those on the spiritual path know better. Even the advanced aspirant is perpetually balanced on the knife-edge between self-indulgence and selflessness. Often the selfish impulse wins a mental victory, but the Spirit infuses the person with a nobler view of life before the crucial action is performed.
In my own life I am continually being saved from self-betrayal and rank cowardice by the strengthening power of the Holy Spirit Who impels me to choose the nobler alternative even when my personal will is awry and at its most perverse. It is the fruit of an arduous life of prayer that God never leaves one even when one shows oneself inwardly to one's greatest detriment.
Once we are able to face our sin, both as an attitude to life and in its more precise context in our actions, we can lift it up to God Who is known to us as love. Love will forgive us our sin, and start the process of redemption by filling us with divine love also. If we can confront our sinful nature directly, but without either destructive judgment or comfortable excuses, God will heal us and fill us with the love that is His most comprehensible quality. This unreserved love renders sin less necessary and more impossible in the future. The proof of effective prayer is not so much an obvious answer to a request or a petition as the opening out of the fearful, selfish heart in a wave of compassion, so that we begin to see beyond our personal self-interest. "Though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen; for the things which are seen are temporal; but the things which are not seen are eternal" (2 Corinthians 4:16-18). This is the fruit of prayer, and the way in which it cleanses and heals the personality.
To face the corruption within that the Spirit reveals, and to lift it up to God - who, of course, already knows, since His Spirit is the way-shower - in humility is the substance of prayer. But the heart of prayer is silent communion with God. All thoughts and petitions, whether spoken aloud or enunciated silently, are in effect themes of meditation that bring us close to God in our need and dereliction. But it is the silence that should follow the mental activity, be it petition or praise, which is the way of effective communion with God. Articulated prayer, whether intelligible or in tongues of prasie, edifies the person who prays and effects great emotional release, but in itself says little to us about God's revelation in the holiest part of the soul, which is called the spirit. When the mind is stilled and the heart ardent, then prayer is at its most intimate and we can say "be still, and know that I am God" (Psalm 46:10).
From all this it follows that enunciated "prayers" which play such an important part in the liturgy of the Church serve essentially to quieten the mind and bring it to the foot-hills of meditation. But the stereotyped articulation of well-known religious material is far from the spirit of true prayer. This comes quietly and unobtrusively when the mind is quiet and the heart aflame with aspiration. It is through the silent outflow of love, both to God from Whom all blessings proceed and to our fellow men, that prayer finds its summation. Indeed, man's supreme act is prayer; in the communion that is prayer human life is consecrated to God.
The Heart of Prayer
The purpose and meaning of prayer is communion between the soul and God. To be sure we can never grasp God for this communion, but can only wait in dedicated silence for Him to inspire the soul with His presence. He is, of course, eternally present; it is we who are so seldom at home in ourselves to receive Him. "When thou prayest, enter into thy closet, and when thou hast shut the door, pray to thy Father which is in secret; and thy Father which seeth in secret shall reward thee openly. But when ye pray, use not vain repetitions, as the heathen do: for they think that they shall be heard for their much speaking" (Matthew 6:6-7). In these well-known injunctions about true prayer from the Sermon on the Mount, we have eternal guidelines to communion with the Father. The closet referred to is the sanctuary within us, which is the spiritual self, or soul, and the door to be shut is that which communicates with the personal part of the psyche in which desires, fears, and thoughts make their presence known. In prayer all these lesser things are banished from our consciousness, as we give ourselves to God alone, who is known to us in the spirit of the soul where dwells His Holy Spirit. Even the invocation of the most praiseworthy qualities and elevating ideas occludes the presence of God from our spiritual vision; at most, such thoughts serve merely to quieten the mind prior to prayer. But when prayer begins, all images disappear from the mind, which is clear and tranquil.
It is when we are least aware of ourselves as separate individuals that we are closest to God; in the union wrought by prayer we grow into the likeness of God, as revealed in the person of the Incarnate Christ. Healing of the whole person - body, mind, and soul - is the outcome of the divine encounter, so that we may become more Christ-like even in the daily round of mundane life. In the Christian scheme, prayer is offered to the Father through the Son (Who is the image of the invisible God, Colossians 1:15) by the power of the Holy Spirit. The Son is known to us by His eternal indwelling in the soul of man (Christ in you, the hope of glory, Colossians 1:27) as well as by His witness in the person of Jesus. Indeed, it is the Spirit Who proceeds from the Word that is in every man that affirms that Jesus Christ is Lord (Philippians 2:11), for in His life we see most fully the action of God in the flesh of this world. I believe that whosoever prays to the Father is in effect using this scheme of approach, no matter what doubts he may have about the person of Jesus Christ; as the doubter proceeds in life, so the supremacy of Jesus in expressing God's action in the world will become clearer to him. Indeed, the full meaning of Jesus' ministry is still hidden even from the most dedicated Christian; the Christ, both cosmic and incarnate, is larger than the measure of man's mind, especially when that man is full of his own conceit and believes he has the complete answer to the mystery of Christ. "The letter killeth, but the Spirit giveth life" (2 Corinthians 3:6). Whoever dedicates himself to the nobler vision of life is experiencing the Word of God, Who is the indwelling Christ, within his soul, and is being impelled by His Spirit.
It follows from this that the meaning of prayer is union with God. Prayer is the elevation of the mind to God and the dedication of the personality to His service. Petition and intercession are at the foothills of the prayer of union, while praise is both the consequence of the act of prayer and a constant accompaniment of it. There is in fact only one petition worth making, that God's will may be done through one. In order that this may be effected, one must be a dedicated servant of God, progressively cleansed of all self-indulgence and delusion. As the weaknesses in our character are transfigured and glorified in the power of strength, so we become more perfect agents of the divine action in the world.
Praying for Others
There is probably no more certain stimulus to one's prayer life, when all is dim and uncertain around one, than a concern for others. Even when one's faith is very low, a duty to other people can be a potent impulse towards persistent prayer. What does intercessory prayer hope to achieve? In the earlier stages of the spiritual path when the personal self of the intercessor is still clamant, there is an arrogant certainty that he knows what is needful for the one in distress. To be sure, it is not difficult for a detached observer to diagnose the spiritual deficiencies of someone else. But it is often the case that these obvious defects are merely superficial indications of a much deeper malady of the personality. If they are "miraculously" cured, it is very likely that even worse difficulties will take their place - indeed, this is one application of the teaching of Jesus about the man who was released of one unclean spirit only to be invaded again by the same spirit and seven others, because the psyche was still unhealed and therefore a fit abode for any psychic disturbance (Matthew 12:43-45).
As one progresses in spiritual understanding, so one becomes less intent on forcing one's own views and panaceas on other people. Instead, one simply flows out in love and compassion to them, trusting that the Holy Spirit will perform His life-giving work of resurrecting the ailing personality. This is the secret of intercessory prayer: at the level of the spiritual self we are fully members one of another and the communion of saints is a real experience. In silent prayer my communion with the Father also brings me into communion with all life, and His Holy Spirit can effect communion with the personality of anyone I remember in prayer, whether or not I know him personally. As in so many other spiritual activities in this world, God acts only in collaboration with man, a measure of His courteous attitude to His creatures. When I remember someone in need in the deepest prayer, the Spirit will infuse that person - depending on his openness to help - and start a real process of healing. This real healing is not simply the removal of a troublesome complaint, be it physical, mental, or moral, but the renewal of the whole personality by the power of love. Healing is not to be thrust on the disordered person, as if by mental telepathy, but merely offered in love. To the one in need belongs the choice of accepting or rejecting the power of the Holy Spirit. Whatever the outward result of the prayer - whether the person improves or passes beyond death - there is a changed perspective on the part of the sufferer if he accepts the power of love. At last he begins to understand the role his own attitude has played in his mental and physical distress, and how essential a change of mind and heart (a metanoia) is for real healing to come about.
I often compare intercessory prayer with visiting a sick person in hospital. The good hospital visitor brings with him an inner radiance that lightens the darkness of the sickbed and the clinical neutrality of the hospital ward. The good visitor sits quietly with the afflicted one, not engaging in an exhausting flow of conversation (which relates usually to the current problems of the visitor rather than to concern for the sick person), but simply flowing out in calmness and benediction to all around him. When he leaves the hospital, not only is his friend uplifted and blessed, but the whole atmosphere of the place is charged with hope and love. Even the other patients are blessed, and the staff's resources are renewed. If we could see intercessory prayer in the guise of visiting a distant person as an angel (or messenger) of light, we would come to realise that our presence is sufficient for the grace of God to descend on the afflicted one and renew his strength. We do not have to direct thoughts or pious attitudes towards him, but merely be with him in wordless communion.
Praying for Oneself Personal petition is at the foothills of one's prayer life, but it should never be despised. The Lord's Prayer has several petitionary clauses. It is important, I believe, to understand that God does not alter His immutable law - be it material, psychical, or spiritual, it is one and the same law of God the Creator - to suit our own desires. But if we pray with ardour and perseverance, God will bring about such a change in our own consciousness and such an integration of our personality around the fixed centre, which is the spirit of the soul, that many things previously beyond our capacity may now become possible and attainable. The "miraculous" episodes described in the Bible, and especially in the life of Jesus, are, as I see it, largely factual. Admittedly some, especially those described in St. John's Gospel (which is a later work and one concerned more with the eternal meaning of the Incarnation and less with a day-to-day account of the ministry of Jesus), have overtones of parables rather than historical accounts, but the majority have the ring of immediate truth about them. I believe that such strong powers were the result of Jesus' direct attunement with His Father through the Holy Spirit. When a person attains this degree of integration, he moves in a vastly expanded realm of activity, and can understand life (and indeed have control over it) in a way that is hidden from the unawakened man. According to St. John, Jesus promised His disciples that they would perform even greater things than He had done (John 14:12). I believe this is how prayer works: if we ask in silence, the Holy Spirit will infuse us with new life, and we will become more fulfilled, spiritually conscious people. It is not that God does our work for us - this I am sure is contrary to divine law - but that He enables us to do the work more easily and efficiently, and with finer results.
If this is the case, it is evident that prayers for things are vain - and here I include wealth, success in an undertaking, and material prosperity. Even if these fortunes do befall us, there is no certainty that we will be better, more realised people as a result of them. On the contrary, material success unaccompanied by spiritual awareness and humility is more likely to harm the person and those dependent upon him than to give anyone prolonged happiness and contentment. But if we pray for forgiveness and the ability to forgive those whom we believe have wronged us, we will emerge stronger and less distracted by destructive thoughts of vengeance and crippling remorse for our own past selfish attitudes and actions. If we can become more patient and perseverant, our worldly affairs as well as our personal relationships will flourish, and our lives will become more productive. Thus prayers for qualities are of fundamental importance; through them we enter the Kingdom of God, directed there by His grace.
Nevertheless, as we grow in the life of prayer, such personal petitions fade into the background; all that concerns us is the beatific vision glimpsed in union with God, and the capacity to do His will more perfectly. All petition leads to the peak of the mountain of aspiration, where it is swallowed up in love and thanksgiving. Remember the greatest of all prayers, "O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt" (Matthew 26:39). This puts petition in its right perspective.
By all means ask for the smaller thing (for we are all small people, and even Christ was small when He became flesh for our sakes), but let us consecrate ourselves to the service of God at all times. This dedication will prevent us looking for results in prayer other than a slow transformation of our own personality.
Prayers for Cosmic Disorder
It is a hard thing for a rationalist to pray for a change in the weather or for the ending of some natural disaster. Indeed, I have stated that I do not believe God alters His law to suit us. Nevertheless, even the most scientifically orientated religionist will come spontaneously to pray to God for deliverance from drought, flood, or hurricane. When we are in dire straits, the reason submits gratefully to the higher intuition! And very often group prayer appears to be effective!
I believe that prayer in times of natural disaster is valid and most important. I suggested in a previous chapter that the weather and the cosmos itself may be more responsive to the human psyche and its disorders than is rationally tenable. I put forward a theory that natural disasters may be due to cumulative psychic influences emanating from disturbed people acting in large populations. If this is so - and admittedly we are in the realm of pure speculation here - could not prayer quieten the disturbed psyche of the mass of people, at last brought to their senses by the imminent peril that was confronting them all? The peace of God that passes all understanding, which the world cannot give, could at last still the minds of disordered people, and give the world a chance to function properly.
Whatever the explanation, I have no doubt about the propriety of such prayer. It may be the way of return of the agnostic to the divine threshold.