On prayer

On prayer

Photo by Aaron Burden on Unsplash

Originally published 16 April 2006

The ear­li­est prayer I can remem­ber is “Now I lay me down to sleep, I pray the Lord my soul to keep.” Head on pil­low, tiny palms pressed togeth­er, par­ent sit­ting close at hand, I sleep­i­ly mum­bled the words, “If I should die before I wake, I pray the Lord my soul to take.” The prayer was for­mu­la­ic. It might as well have been a nurs­ery rhyme, or a string of made-up words like “abra­cadabra.” It was in fact an incan­ta­tion, a mag­i­cal plea to the pow­ers of the uni­verse to guide me through the lit­tle sleep of night into the light of anoth­er day.


So began my lit­tle book, Nat­ur­al Prayers, recall­ing the peti­tionary prayers of my youth. All of my prayers then assumed a lis­ten­ing deity whose inter­ven­tions in the world might be bent to my will. Now late in life — a life in sci­ence — I am less con­fi­dent that peti­tion has a response. Every dou­ble-blind test of the effec­tive­ness of peti­tionary prayer that I am aware of has been negative.

Which proves noth­ing, of course. God may sim­ply refuse to allow for a sci­en­tif­ic test of his inter­ven­tions. But for me, I am con­tent with the cos­mic silence. I no longer pray: Here I am Lord, seek­ing your atten­tion, favor, heal­ing, for­give­ness. Rather, I have bent my life to anoth­er tra­di­tion of prayer: Prayer as atten­tion to the world.

Prayer is the con­tem­pla­tion of the facts of life from the high­est point of view,” wrote Emer­son; “It is the solil­o­quy of a behold­ing and jubi­lant soul.”

The Trap­pist con­tem­pla­tive Thomas Mer­ton spoke of “prayer of the heart.” He wrote: “In the ‘prayer of the heart’ we seek first of all the deep­est ground of our iden­ti­ty in God. We do not rea­son about dog­mas of faith, or ‘the mys­ter­ies.’ We seek rather to gain a direct exis­ten­tial grasp, a per­son­al expe­ri­ence of the deep­est truths of life and faith, find­ing our­selves in God’s truth.” We dis­cern this truth in direct and sim­ple atten­tion to real­i­ty, he says: “[Prayer] is thus some­thing much more than utter­ing peti­tions for good things exter­nal to our own deep­est concerns.”

This is a con­cept of prayer that is not for­eign even to the sci­en­tif­ic skep­tic, and it is found in all of the great reli­gious tra­di­tions. It is relat­ed to an idea that can be traced through west­ern Chris­tian­i­ty (the tra­di­tion I know best) from Colum­banus, to Eri­ge­na, to Eck­hart, to Thomas Berry, includ­ing oth­ers, and often comdemned as hereti­cal: The cre­ation as the pri­ma­ry rev­e­la­tion.

Saint Colum­banus spoke for many in the ear­ly Celtic Church when he wrote: “If a man wish­es to know the deep­est ocean of divine under­stand­ing, let him first if he is able scan that vis­i­ble sea, and the less he finds him­self to under­stand of those crea­tures which lurk below the waves, the more let him real­ize that he can know less of the depths of the Creator.”

And so I attend to the fish­es in the sea, the birds of the air, the rocks beneath my feet. I attend to the DNA that spins and weaves in every one of the tril­lions of cells in my body. I attend to the myr­i­ad galax­ies in their agust spin­ning. I expect no response. I do not wor­ry about dog­mas or mys­ter­ies. I do hope to under­stand some­thing more of myself and my place in the cre­ation. I want to know the thing of which I am a part. And I exhalt in the stun­ning, inex­haustible full­ness of the world with thank­ful­ness, jubi­la­tion, praise.

If that counts as prayer, I’m a pray­ing man.

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