The Method of Prayer Absolute
Prayer-Absolute requires a very definite sequence of contemplations – concentrations of attention intentionally aroused simultaneously in each of the lower centrums.
Pray without ceasing. 1 Thessalonians 5:17
Praying always with all prayer and supplication in the Spirit… Ephesians 6:18
“Singing with Grace in your hearts to the Lord” Colossians 3:16 – this then is inner prayer, of the mind in the heart.
For in Prayer man converses with God… Prayer is the test of everything… Theophan the Recluse.
Mystical Prayer has nothing in common with petition. Evelyn Underhill, Mysticism
(Prayer) is naught else but yearning of the soul. The Mirror of St. Edmund
In (Prayer) the soul is united to God in its ground … without intervention of imagination or reason, or of anything but a very simple attention of the mind” J. N. Grou
The four degrees of Prayer: Meditation, Quiet, a nameless “intermediate”degree, and the Prayer of Union. St. Teresa of Avila, (Vida cap. xi)
Why seekest thou rest, when thou art born to Labor? Thomas a’ Kempis The Imitation of Christ Bk 2nd, 10.
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Each discipline of spiritual pursuit reaches the point of Prayer at some phase in its evolution. The form varies amongst the disciplines. Virtually all such disciplines employ a form of meditative retreat. Whereby the aspirant leaves the “world” for extended periods of time; such is the case of the hermetic monk or nun. Or, the seeker spends time each day in personal retreat. During that time, he or she will employ some form of prayer, or meditation practice. They will chant a sutra, recite the “Prayer of Jesus”, or seek No Mind, or mindfulness.
But, what is available to the forth way aspirant? Is it possible to be in the World and practice a high form of prayer? I think so.
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Chapter 11 – The Method of Prayer Absolute
Chapter 11 is short but powerful since it outlines the sequence of actions required to make Prayer Absolute. There are some practical instructions including a powerful contemplative prayer and the invocation inversion of the hands in prayer.
The method of prayer absolute outlined in chapter 11 describes a sequence of contemplations designed to fulfill our work obligation to help the Absolute. The purpose of this prayer is to prepare ourselves for voluntary ascent to the cross to temporarily alleviate the suffering of the Absolute which has been eternally crucified by involuntary creation. The suffering of the Absolute can only be alleviated by our ascent to the cross. Through this method eventually we would attain the vision of the man on the cross. Through daily practice it is possible to “accept deeper and greater obligation”.
We need to use a figure to concentrate our attention, awaken and get in touch with empathy for the Absolute, develop an actual yearning to take the place of the Absolute on the cross, realize our own ignorance and feel the helplessness of the Absolutes eternal predicament. The final stage is the most incomprehensible. It suggests that by partaking of bread and wine as if from a host it will help the Absolute. One must patiently work through this particular sequence fully experiencing each stage before moving on to the next.
We will know we have been successful when we find ourselves looking down from the cross. Once we have been able to achieve this, the author suggests that we make the ritual our own.
It is hard to comprehend from sitting here that the Absolute could possibly need help, especially from someone who struggles to make any sense of this existence. What does it mean to be willing engage this work? How does one even begin to comprehend the suffering of the Absolute? One’s own suffering and the suffering of others is not difficult to perceive. From a completely ignorant point of view, one can from what the author says, conclude that the Absolute is a being like us, capable of suffering. How to take something seriously that one cannot directly comprehend? It becomes a matter of faith and trust in what we would intuitively believe to be the case. To base one’s reason for being at the service of what is intuited is no small thing. Nevertheless this is the situation we find ourselves in.
This is a new concept for us. The Boddhisatva ideal of returning to alleviate the suffering of others seems fair enough and understandable. It seems the author is saying the Boddisatva vow is something different from the work obligation to alleviate the suffering of the absolute. One is the creator itself and one is the creation, which of course are unlikely to be separate. In which case maybe it is just a case of what emphasis are we drawn to? However, at least in this book, the author presumably is suggesting that Prayer Absolute is the highest form of Work we can engage in.
It creates an interesting angle. The suffering of others and of ourselves can be known to some extent by our current level of consciousness. Although for most of us it would usually take quite a change before we are able to help ourselves or others. Whereas even to recognize the suffering of the Absolute requires a shift in the first place (so it would seem). The route to that shift would be faith in our intuition and/or the teacher in the first place and then working through the stages of Prayer Absolute until each stage becomes a reality for us. So the process of work appears so much more of a risk. How are we to know if we are proceeding correctly on the path unless we have the direct guidance of a more evolved being?
But we have come this far and we must prepare ourselves however we can and begin to act otherwise this has simply been yet another intellectual exercise in our lives. Perhaps the key lies in the group. We have found that we can function as a work study group. Even though many of us are physically remote we do connect in a work chamber. So perhaps we can extend this to making Prayer Absolute.
If we doubt our abilities we can remind ourselves that we have the capacity for Love and Compassion. Perhaps most importantly we have experienced suffering ourselves. We have the capacity to absorb suffering and to recover.
I can’t say at this stage that I have resonance with what is being said regarding ascending the cross to alleviate the suffering of the Absolute. It is so far removed from any field of reference it is hard for me to connect to as an ideal. Waking up, being of service, dedicating one’s life to the welfare of others, living with compassion and so on are ideals that can be in some way related to and even measured and make sense. That said, there is a calling in what is being said beyond the current level of understanding that speaks to the heart in a different language, and like all languages can eventually be learned.
The Six Contemplations
Below are long and short form summaries of the six contemplations which you should modify using your words as aids for meditation on Prayer Absolute.
Long Form Summary
1. See the world through the eyes of the Man on the Cross who is eternally crucified.
2. Tap your chest with the fingers of your right hand and feel the suffering of the Absolute.
3. Tap your forehead with the fingers of the left hand and sense the necessity of the Absolute for you to exchange places.
4. Know that you are ignorant of the suffering of the Absolute but that knowledge will come on ascent.
5. Deeply contemplate the sensation of helplessness as you “remain in eternal fixation upon the cross.”
6. Contemplate the comfort that you give the Absolute and sense yourself merging into Oneness.
Short Form Summary
1. Contemplate the world through the eyes of the man on the cross.
2. Contemplate the suffering of the Absolute as you take Its place.
3. Contemplate your longing to comfort the Absolute.
4. Contemplate your ignorance of the Absolute’s suffering.
5. Deeply contemplate your helplessness pinned to the cross.
6. Feel a sense of communion with the Absolute through these acts.
(Iain and Jim)
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Audio File for Chapter 11 03_06_13 – Part 1
Chapter 11 Log 03_06_13 Part One
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