These are some thoughts on prayer from the Perennial Tradition:
Man’s only possible relationship with Beyond-Being is in pure Intellection and, in principle – Deo volente – in contemplative concentration. The relationship with Being – and it is this alone that religions have in view – is realized through prayer, the virtues, comportment; the same relationship will be realized indirectly through an Avatara, or quite generally, through a Symbol.
Meditation / Concentration / Prayer:
These three words epitomize the spiritual life, while at the same time indicating its principal modes. Meditation, from our standpoint, is an activity of the intelligence in view of understanding universal truths; concentration, for its part, is an activity of the will in view of assimilating these truths or realities existentially, as it were; and prayer in its turn is an activity of the soul directed towards God.
Prayer:
The remembrance of God is at the same time a forgetting of oneself; conversely, the ego is a kind of crystallization of forgetfulness of God. The brain is, as it were, the organ of this forgetfulness; it is like a sponge filled with images of this world of dispersion and of heaviness, filled too with the tendencies of the ego towards both dispersal and hardening. As for the heart, it is the latent remembrance of God, hidden deep down in our “I”; prayer is as if the heart, risen to the surface, came to take the place
of the brain which then sleeps with a holy slumber; this slumber unites and soothes, and its most elementary trace in the soul is peace. “I sleep, but my heart waketh.”
Prayer (aim of individual):
The aim of individual prayer is not only to obtain particular favors, but also the purification of the soul: it loosens psychological knots or, in other
words, dissolves subconscious coagulations and drains away many a secret poison; it externalizes before God the difficulties, failures and tensions of the soul, which presupposes that the soul be humble and upright; this externalization – carried out in face of the Absolute – has the virtue of reestablishing equilibrium and restoring peace, in a word, of opening us to grace.
Prayer (quintessential):
The important thing to grasp here is that actualisation of the consciousness of the Absolute, namely the “remembrance of God” or “prayer,” insofar as
it brings about a fundamental confrontation of creature and Creator, anticipates every station on the two axes. It is already a death and a meeting with God and it places us already in Eternity; it is already something of Paradise and even, in its mysterious and “uncreated” quintessence, something of God. Quintessential prayer brings about an
escape from the world and from life, and thereby confers a new and Divine sap upon the veil of appearances and the current of forms, and a fresh meaning to our presence amid the play of phenomena.
Whatever is not here is nowhere, and whatever is not now will never be. As is this moment in which I am free to choose God, so will be death, Judgment and Eternity. Likewise in this center, this Divine point which I am free to choose in the face of this boundless and multiple world, I am already in invisible Reality.
From the Glossary of Terms used by Frithjof Schuon
Nor infallible ... but food for thought.
Thomas
Man’s only possible relationship with Beyond-Being is in pure Intellection and, in principle – Deo volente – in contemplative concentration. The relationship with Being – and it is this alone that religions have in view – is realized through prayer, the virtues, comportment; the same relationship will be realized indirectly through an Avatara, or quite generally, through a Symbol.
Meditation / Concentration / Prayer:
These three words epitomize the spiritual life, while at the same time indicating its principal modes. Meditation, from our standpoint, is an activity of the intelligence in view of understanding universal truths; concentration, for its part, is an activity of the will in view of assimilating these truths or realities existentially, as it were; and prayer in its turn is an activity of the soul directed towards God.
Prayer:
The remembrance of God is at the same time a forgetting of oneself; conversely, the ego is a kind of crystallization of forgetfulness of God. The brain is, as it were, the organ of this forgetfulness; it is like a sponge filled with images of this world of dispersion and of heaviness, filled too with the tendencies of the ego towards both dispersal and hardening. As for the heart, it is the latent remembrance of God, hidden deep down in our “I”; prayer is as if the heart, risen to the surface, came to take the place
of the brain which then sleeps with a holy slumber; this slumber unites and soothes, and its most elementary trace in the soul is peace. “I sleep, but my heart waketh.”
Prayer (aim of individual):
The aim of individual prayer is not only to obtain particular favors, but also the purification of the soul: it loosens psychological knots or, in other
words, dissolves subconscious coagulations and drains away many a secret poison; it externalizes before God the difficulties, failures and tensions of the soul, which presupposes that the soul be humble and upright; this externalization – carried out in face of the Absolute – has the virtue of reestablishing equilibrium and restoring peace, in a word, of opening us to grace.
Prayer (quintessential):
The important thing to grasp here is that actualisation of the consciousness of the Absolute, namely the “remembrance of God” or “prayer,” insofar as
it brings about a fundamental confrontation of creature and Creator, anticipates every station on the two axes. It is already a death and a meeting with God and it places us already in Eternity; it is already something of Paradise and even, in its mysterious and “uncreated” quintessence, something of God. Quintessential prayer brings about an
escape from the world and from life, and thereby confers a new and Divine sap upon the veil of appearances and the current of forms, and a fresh meaning to our presence amid the play of phenomena.
Whatever is not here is nowhere, and whatever is not now will never be. As is this moment in which I am free to choose God, so will be death, Judgment and Eternity. Likewise in this center, this Divine point which I am free to choose in the face of this boundless and multiple world, I am already in invisible Reality.
From the Glossary of Terms used by Frithjof Schuon
Nor infallible ... but food for thought.
Thomas