The first aspect of prayer is giving thanks to God for all the numberless blessings that are bestowed upon us at every moment of the day and night, and of which we are mostly unconscious.

The second aspect of prayer is laying our shortcomings before the unlimited perfection of the divine Being, and asking His forgiveness. This makes man conscious of his smallness, of his limitation, and therefore makes him humble before his God. And, by humbling himself before God man does not lose any virtue. God alone has the right to demand complete humility.

The joy of humility
is never known by the proud.

There is another side to this question: although humility is painful to the pride of man, the joy of humility is never known by the proud. The effect produced upon a man’s own feeling is as if, by his very humility, he had opened the doors of the shrine of God which is in the heart of man. He who asks forgiveness of his friend, feels a joy that the friend does not know. And it must not be forgotten that it is not pride that gives joy, but humility, which gives a special joy. It is told that a Maharana of Udaipur was mourning for the death of his mother, and for a long time his grief was so great that he could not overcome it. His ministers and friends tried to console him, telling him how fortunate he was, how great was his influence and power. He answered, ‘Yes it is true. But one thing grieves me. I have everyone to bow before me, to give way to me, to salute me, to obey; but there was one, when I came into the palace, before whom I could be humble. My mother was the one before whom I could humble myself, and I cannot tell you the joy that was to me!’

Humility has several forms, and these are observed according to the customs of different peoples. There exist all kinds of forms of respect, towards parents, teachers or masters; but after examining and studying life keenly, one finds that it is to God alone that all forms of respect are addressed. It is this lesson that the various religions have taught to different peoples according to their needs.

The third aspect of prayer is to tell God one’s difficulties and troubles, and to ask Him for what one needs and wants. And who else deserves this trust but God? It is true that we have relations and friends who love us and wish to help us; but they are only human beings, traveling in the same boat on the same sea, subject to all the same difficulties and limitations. Man can only be helped by man to a certain extent. The more one studies human nature, the more one feels inclined to bring one’s troubles, difficulties, and sorrows before God alone, and this is a part of what is taught in the form of prayer.

The fourth aspect of prayer is like the call of the lover to the beloved. No doubt this is a higher form; and to be able to pray in this manner man must rise above the ordinary level of life. Just as it is difficult for a human being to love man, whom he sees, so it is more difficult to love God, whom one has never seen. Loving one’s fellow man, yes; but not everyone is capable of loving the formless, the God-ideal, and of evolving by the lesson of love. For in this love there is no disappointment, and only the love of God can fulfill the desire of the human soul, and all other forms of love are only steps that lead to the love of God. But who can explain the love of God to one who has never felt it? God is the perfect ideal. His love is the perfect love. There is love of the mate, of parents, of friends, of children, but in the love of God all is found combined. Therefore its joy is perfect. The love of God is living and everlasting and is the love of the true Beloved.

The fifth aspect of prayer is to know God, and in this way to draw nearer to God. This is the real meaning of the expression ‘at-one-ment’, which means complete union. It cannot be learned; it is a natural tendency; it is the attraction of the soul to God. It is like the negative pole of the electric wire, which is attracted, to the positive. It means that the happiness of man depends on his nearness to God, and this too has been taught in the form of prayer.

It is these five aspects of prayer which constitute the form of religious worship. Every religion, at whatever time and in whatever country, has given prayer as its method. But man has always shown his childish nature. He has always fought with his neighbor because he does not pray in the same way. Man has taken the outer form of prayer. He has used the outer form to satisfy his vanity and the consequence has been that, revolted by this state of things, he has given up prayer. For instance Protestantism is, among other things, a sort of protest against the Catholic form of prayer. Many people, between the two, have given up prayer; and giving it up is not satisfactory, for nothing can take its place.

The chaotic conditions at the present time are caused by the lack of religion. Man’s soul needs religion but the mind fights against it. We find that most wars in history have been caused by disputes about religion. In the East, no one dares to say that he does not believe in God, whereas in the West, there are people who are proud of not believing in God. They say that a force, or forces are the origin of life. It is the greatest tragedy if man deprives himself of God, because there cannot be any other means of rising to a higher consciousness.

But an inquiring mind will ask, ‘If God is within man, then all our troubles and difficulties, our feelings and our attitudes towards Him and also our faults, are known to Him. So what need is there to express them in prayer?’ It is like saying, ‘Because I love a certain person, why should I show it?’ Expression is the nature of life. When every part of man’s mind and body expresses his feeling, his thought, his aspiration, then it produces its full effect. And there is no doubt that the fact of meeting together for prayer makes the effect still greater. The blessing that one can receive through prayer is multiplied a thousand fold when received by a few united in the same thought and praying together. And as to the psychological effect, the world can be described as a dome in which every word that is uttered resounds. Through the resonance in this dome, an echo is produced, and what comes, comes as the answer of God.

The question whether God has time to give attention to our prayer is answered by the mystic, who says that it is through the medium of man himself that God hears his prayer. In the East, the head of man is called the dome of God, which means that it contains the greatest secret, and is also the highest place; for outwardly it is the head which represents the eternal abode. As it is said in the scriptures, God has created man in His own image.