Thursday, April 17, 2014

Artificial Prayer

The prayer of the man who is given Grace is:

Lord, I do not deserve this Grace. Take it from me and give it to other, more worthy souls.

This is real, or natural, prayer.

If we receive Divine Love within our Being, it acts in such a way that we know our lack (as de Salzmann called it) quite directly. And through this real prayer arises naturally; it is the ordinary (lawful) consequence that follows.

But there is more than one aspect to this idea of lack.

Seeing our lack from the ordinary, or worldly, point of view is all we are capable of from our usual perspective: and Jeanne de Salzmann  exhorted us to focus on understanding this principle. Yet we forget, perhaps, that without an inner action of energy we can't see this except through the most ordinary lens; and it doesn't focus well.

To see our lack, however, is an action that does no more than correspond to the action that ultimately takes place; that is to say, eventually seeing our lack leads to a receiving of Divine Love, which both awakens conscience and instills heavenly doubt.

Within heavenly doubt, we see our unworthiness with all of our parts, not just one of them; and this is what leads to the great remorse which is, ultimately, necessary for transformation.

In the midst of this great remorse lies glory; for there is no greater glory than the presence of Divine Love, manifested both within the Being of the individual man or woman, but also—in the moment it arises within individuated Being—in all of reality. Although the book is entitled, The Reality of Being, it might as well be titled The Being of Reality, because the relationship is fully reciprocal and they cannot, in the end, be separated.


What point is there in our inner development; what is it for?

If inner development isn't undertaken with the intention of serving others, it has no use. One can call on divine love and all the angelic realms, but never for one's self; both the effort and the action must to be undertaken for the good of others, and the planet, but not one's self.

The efficacy of the prayer of the man who is given Grace is only evident if I see how it functions when it does not arise naturally. Undertaken from any state outside a state of Grace, it cannot be sincere; and when I say it cannot be sincere, we need to be very clear about it. The man or woman who is outside a state of Grace cannot be sincere, because of course he or she wishes for a state of Grace; and of course this is an organic and natural aim and desire in and of itself, insofar as a person is properly formed from an inward point of view. 

However, when one wishes for a state of Grace, one wishes to be connected to Divine Love; and in that wish, from within that wish, I mean, one cannot wish the wish away

So if I ask for Grace to be given to others and am not already consciously within that Grace, the prayer is insincere. And so it goes with all such prayer.

In this way perhaps I begin to see that all prayer that does not arise naturally from within the state of Grace is artificial prayer; that is to say, it has an artifice to it, it is crafted with my own aim in mind, no matter how it's constructed. 

The natural state of prayer is another matter entirely; for it cannot be insincere, arising as it does from the initial impulse of Divine Love which naturally engenders it.

Ultimately, all Being— all life— and all action ought to serve Divine Love, which is exclusively expressed, among sentient beings, as loving relationship. Yet we are unable to engage in this kind of inner action without the inward flow, the inflow of Divine Love which takes place primarily in the center of Being, through the heart. There is, essentially, no difference between Divine Love and Truth; they are one. And both forces engender the natural state of prayer, which never need care for itself (it is already whole, and thus has no need for care of itself) but is always directed at the care of others.

We ought to direct all our efforts towards understanding this question of the inward flow directly through our inward state of Being; because there is no other reason for inner work. 

Without a sensation of this inward flow, all the other points of work eventually lose themselves, because they have no center of gravity around which to form.


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