"And what is prayer when it is prayer indeed?
The mighty utterance of a mighty need;
The man is praying who does press with might
Out of the darkness into God's own light."
It is a pressing out of darkness—a coming out of self. To me this is one of the best definitions of prayer—that it removes the self or the darkness in us, and admits in its stead Light or Good, or God. Prayer should never be directed to effect a private end; such prayers are selfishness, and bar out the light of the Infinite. But all such as are uplifted in advancement of the sense of Good in humanity, to bring out diviner aims, are life-giving Prayer does not change God; for this power of Love is ever around us; all that is needed is that we become conscious of this presence; but aspiration changes our standpoints, or sense of life, from self to God.
Of things so sublime none of us can speak precisely, but to me it seems that "Prayer is the contemplation of the facts of Life from the highest point of view" we can realize. "It is the Spirit of God pronouncing his works good. It is a sense of union with the one great Source of Life. It matters not how we express our consciousness of this union, whether by words, or whether through act or song, or praise or cheerfulness;" the highest mode of expression is action; it is when we not only have the sense of receiving but when there is a breathing out of Love and it is given in the act of reception. If we practise this kind of prayer it will not be long before our whole life will be so consecrated that we shall breathe in prayer constantly and involuntarily. With this idea of prayer, it is natural to infer that the more form is excluded the more benefit will be derived. But if any one can be brought into what seems to him a more prayerful condition through forms, then it may be best to use forms until they are found a hindrance. Probably most will admit that forms hinder, and that the prayerful thought will come oftener when it is felt there is a need to kneel, to pray. Of course each one will determine this question for himself, but we are no nearer to God at that time than at any other; therefore, there seems no force in the argument so many urge that "they bow because in the presence of God." We need to realize that we are always in that Presence, although we cannot always bow in body as in spirit. If set forms of prayer are laid aside will set times for prayer be maintained? It is well to acknowledge that, waking or sleeping, we are surrounded by infinite love; but it is needful to be careful that this acknowledgment does not degenerate into a morning and evening consecration. The expression is often heard, "I will remember her in my prayer to-night;" or "I will pray for her." This indicates that the form of prayer is kept up, but the prayerful thought is wanting. Do prayers for others avail? If instead of praying for a friend we pray with her,— Yes. "We should intercede with man for God, not with God for man." To summarize, I will recall the remark of a friend, made yesterday; that when she went out on a bright morning and felt strengthened and happy and thankful, she considered this feeling prayer. So it is, if the thought goes out to God, as Life and the only strength and joy. The same enveloping energy or Love which gives beauty to the mountains, and the repose in nature which is so grateful to us and fills the air with its vivifying power, will inspire us, if instead of resting in nature we carry the thought to God with the same beauty and repose. It is all there, or I should say, all around us—here; what is needed is the eye to see and the ears to hear it, and the sense of Spirit to comprehend it. When we realize this, I think we can say with Emerson—"That as soon as a man is at one with God, he will not beg. He will then see prayer in all action."
