The classical form
of the Jesus Prayer is, "Lord Jesus
Christ, Son of God, have mercy on me, a sinner."
The actual words of
our short prayers can vary. We might say the classic version of the Jesus
Prayer, or we might say, "Lord Jesus Christ, have mercy on me." We
may say, "Lord Jesus, have mercy." Or, we might say a Psalm verse, or
a Bible quote, or some other prayer. Monks of old said,
"Lord, make haste to help me. Lord, make speed to save me," all day
long.
The history of the
Jesus Prayer goes back, as far as we know, to the early sixth century, with Diadochos,
who taught that repetition of the prayer leads to inner stillness. Even earlier
John Cassian recommended this type of prayer. In the fourth century Egypt, in
Nitria, short "arrow" prayers were practiced.
Abba Macarius of
Egypt said there is no need to waste time with words. It is enough to hold out
your hands and say, "Lord, according to your desire and your wisdom, have
mercy." If pressed in the struggle, say, "Lord, save me!" or
say, "Lord." He knows what is best for us, and will have mercy upon
us.
We are all called
to pray without ceasing, says St. Paul in 1 Thess 5:17. The real questions is,
how. The Jesus Prayer provides one good way to pray constantly. In fact, the
Jesus Prayer is the most widespread and most specifically Orthodox spiritual
prayer, according to Metropolitan Corneanu. Our task is to draw nearer to God.
St. Isaac of Syria says that it is impossible to draw near to God by any means
other than increasing prayer.
The Power of the
Name
Biblically, knowing
a person's name gave power over that person. Name was linked with being. In the
Old Testament, God would not disclose His name. In the New Testament, Jesus
explicitly gives us God's name, Father, and tells us to use the name in prayer.
Jesus gives us access to the Godhead through the name. Jesus told His Apostles
that they hadn't really used His Name in prayer enough. "Hitherto you have
asked nothing in My Name; ask and you will receive, that your joy may be
full" (Jn 16:23).
Hidden Martyrdom
Trying to pray
repetitively is an inner asceticism. According to St Ignatius Brianchaninov,
trying to pray without ceasing is a "hidden martyrdom." A casual, but
profound, example of this came to a small group of high school students. They
were visiting a home for unwed mothers. The woman who directs the home spoke to
them for a half hour. Because the woman sensed that the students were wondering
about her own faith commitment, she said, "Well, you have been here 30
minutes and I have prayed 15 times." She hadn't been out of their sight, nor
out of their conversation. Yet, during the active interchange, this woman found
the desire, attention, and time, to shoot 15 "arrow" prayers to God.
That's keen vigilance. That's a hidden martyrdom, especially when attempted all
day long. Prayer requires super-human courage, given the atmosphere of the
world today. The whole ensemble of natural energies is in opposition. So says
Sophrony. Lions may not eat us for the sake of the Gospel. Rather, our call to
martyrdom takes the form of being attentive to the present moment, relying upon
God's power always, and doing His will. Our call to martyrdom may not be any
easier than death by violence.
Who can Say the
Prayer
Clearly, the Jesus
Prayer is not only for monks. We are told that the prayer is for cab drivers,
social workers, business persons, teachers, professional baseball players (not
necessarily used to win a game), psychiatrists. We use the Jesus Prayer to do
God's will, not our own bidding. Anyone, everyone can say the Jesus Prayer.
There are no prerequisites for saying the Jesus Prayer. We are all sinners and need to pray,
always. We try to keep the Commandments,
be living members of His Body on earth, and try to find a guide. Bishop
Kallistos Ware has sound advice for those who simply can't find a suitable guide.
"But those who have no personal contact with starets may still practice
the Prayer without any fear, so long as they do so only for limited periods -
initially, for no more than ten or fifteen minutes at a time - and so long as
they make no attempt to interfere with the body's natural rhythms."
When to Pray
The Jesus Prayer is
recommended in the morning, following our prayer rule, for some period of time,
perhaps 10 or 15 minutes. If that is impossible, then sometime before noon, or
in the evening. This might be called "formal" use of the prayer. The
second form of the Jesus Prayer is the "free" use of the prayer. This
means at any and all other times of the day, or night. This is especially true
for the semi-automatic tasks such as driving, doing dishes, walking, being
unable to sleep, etc. The Jesus Prayer is notably useful in time of extreme
concern or upset. When alone, we might find it helpful to pray the Jesus
Prayer, out loud. This can help lower the distraction level.
Prayer of the Heart
The Jesus Prayer is
also called the Prayer of the Heart. In Orthodoxy, the mind and heart are to be
used as one. St Theophan tells us to keep our "mind in the heart" at
all times. Heart means the physical muscle pumping blood, and emotions/feelings,
and the innermost core of the person, the spirit. Heart is associated with the
physical organ, but not identical with it. Heart means our innermost chamber,
our secret dwelling place where God lives. "The heart is but a small
vessel; and yet dragons and lions are there, and there poisonous creatures and
all the treasures of wickedness; rough, uneven paths are there, and gaping
chasms. There likewise is God, there are the angels, the heavenly cities and
the treasures of grace; all things are there." So says St. Macarius.
Someone said the heart is a dimension of interior consciousness, awareness,
where we come in touch with an inner space, a space of no dimensions. This
consciousness is timeless, the place where tears reside and deep contact with
the present moment abide, and from which restful movement comes. Acting out of
our heart means to act lightly, with vigor and enthusiasm. When not in that
inner awareness, we are restless, agitated and self-concerned. There is within
us a space, a field of the heart, in which we find a Divine Reality, and from
which we are called to live. The mind, then, is to descend into that inner
sanctuary, by means of the Jesus Prayer or wordless contemplation, and to stay
there throughout our active day, and evening. We descend with our mind into our
heart, and we live there. The heart is Christ's palace. There, Christ the King
comes to take His rest.
Silence
Silence is a
choice. We choose the things we want to do. These things, then, order and
measure our lives. Someone said that Christians "order and measure"
their lives from communion to communion. We might also say the Christians
"order and measure" their lives from silence to silence. Silence, at
its best, is God-awareness. We quiet down our outer and inner lives, and listen
to God speak. Someone said that when God speaks, His words are like the sound
of a flutter of a bird's wings. We need to be attentive if we are to hear
anything. Outer silence is a choice. When my son, in his teen years, rode with
me in the family car, we cut a deal. He had the car radio half the time, and I
had the car radio half the time. He always chose his half at the beginning of
the trip. Like most teens, he wanted his jollies up front. For my half of the
ride, I sometimes chose silence, because I like silence. I really didn't do it
to cause him pain. He, however, did sometimes have a restless and difficult
time of it. Later he did tell me that he enjoyed our quiet evening rides
together. Outer silence calms the senses. By contrast, sensory overload and
excitement can be addictive. Inner silence can usually be achieved only by
substituting one thought for another. Hence, the Jesus Prayer overrides our
usual compulsive stream of consciousness about our own anxieties. Beginning
with this form of prayer, then we might be led to deeper inner stillness,
prayer without words. The caution here is that prayer without words is not
heaviness, semi-sleep dullness. Rather, wordless prayer is alive, vigorous
God-awareness. A seventeen year old said she learned recently that, "Silence
is my friend." Abba Pastor tells us that any trial which comes to us can
by conquered by silence.
Contemplation
Contemplation has
been described as clear awareness without words. Contemplation is a
"seeing clearly." We lay aside thoughts, not to lead to a vacuum or
drowsiness, but to inner plenitude. We deny to affirm. Wordless contemplation
is not an absence, but a presence, a God-awareness. The aim is to bring us into
a direct meeting with a personal God, on God's terms. Inner silence, inner stillness,
called hesychia, is experienced by wordless sitting, imageless contemplation.
When consciousness strays, a phrase like "Lord Jesus" can be used to
bring the mind back, and then the person sits quietly in the presence of the
Lord. The desire of wordless sitting awareness is to open oneself to God, to
listen to God. Some teachers suggest that if we are able, we spend a half hour
of wordless sitting, begun by asking God to teach us to pray, or a Bible quote.
Usually this is best done in the morning, upon rising or before noon. If the
person is able, a block of the some quiet time is also recommended for the
evening. Hopefully, all this is worked out with the direction of a spiritual
guide. Both the Jesus Prayer and contemplation make us single-centered, concentrating
upon the here and now, focused, one-pointed. The point is God.
Changing the
Universe
Every prayer
changes the entire universe. Our every prayer, each prayer, actually changes
history, the way God created the world, and all else. God is outside time. God
is not "waiting up there" for our prayer, and then He acts. All has
already occurred in God.
Intercessory Prayer
Every single prayer for another helps that other person,
and helps us. The lives of the saints are replete with examples. St Monica,
mother of St Augustine, prayed day and night for her son when he was living a
wild life. Augustine had, among other activities, fathered a child out of
wedlock. Monica was told by her Bishop that "no child of so many tears
(prayers) could be lost." Monica's prayers were instrumental in saving
Augustine. We are each called to pray, ardently, for our children, family,
priest, the Church, country, world. We have a noble and royal vocation, to pray
and make an untold difference in the entire cosmos.
How Does It Work?
Like swimming, we
are to "jump in" and just begin. There is a world of difference
between thinking, or talking, about quiet prayer, and actually praying. Like
beginning swimmers , we only learn by getting wet. The Fathers tell us that,
often, the first thing that happens is an experience of darkness and
resistance. Then, when we persist, peace begins to replace the darkness. The
temptations may become more severe, even temptations to stop the praying, but
we sin less. The Fathers tell us that, as we continue to pray and live the
commandments, go to Church and listen to our spiritual Father, we can expect to
become freed from indecision, upset and hesitation. Our will becomes stronger.
We can expect to be available to others in ways we otherwise would not have
been, and we will become more effective and creative. Bishop Kallistos Ware
says that by spending only a few moments invoking the Divine Name each day, we
actually transform all the other remaining moments of the day. In the
beginning, there may be no new insights and no pleasant feelings. Was it a
waste of time? Not necessarily. By faith, the Christian believes that spending
time wanting to pray, and actually praying, does touch a Merciful God. God
hears. And, in turn, Divine Truth is known through direct experience, sometimes
called intuition. Something is happening, and changing at a deeper level of
consciousness, unnoticed. We can expect invisible, subtle snares, sent from
Satan, precisely because we have upscaled our efforts, and are turning to God.
In a sense, we rouse the enemy to action. St. John Chrysostom says that when we
begin to pray we stir the snake (living within us) to action, and that prayer
can lay the snake low. There is no ascetic effort more difficult, more painful,
than the effort to draw close to God, Sophrony tells us. When we begin to pray,
we expend desire and effort. The results are up to God. Real prayer is a gift
from God, not the payment for our perspiration. Prayer works in the Unseen
Warfare as a power/gift from Jesus, given as a function of our ability to
receive it. We increase our ability to receive by asking for the increase, and
God grants it as He sees fit, in His tender, all sweet and merciful manner.
Not Yoga
Sitting, saying the
Jesus Prayer, or in wordless contemplation, is not Yoga or any far Eastern
practice. The difference is the Christian encounter with the living God, Jesus.
The postures, techniques and outer form may be similar, but the content is
unique in Christian prayer. The content of Christian prayer is Jesus. Sometimes
the difference is likened to a priceless painting. We might admire the
exquisite frame of the painting, and rightly so. But the frame is not the
masterpiece. The similarities of Eastern Yoga and Sufi practice in prayer are
the frame, but Christ is the masterpiece, the insides, of the prayer of the
Christian. And, that is all the difference in the world.
Techniques &
Psychosomatic Issues
The Orthodox
understanding of the role of the body in prayer rests upon a sound
anthropology. The body, soul and spirit act as a single unit, not divided or
split up. Therefore, the body has a role in prayer. How we involve the body can
be understood in three ways. Sometimes this is called psychotechniques. 1.
Breathing, 2. Inner Exploration, and 3. Posture. Across the centuries, these
issues have been explosive.
1. Breathing.
Bishop Kallistos Ware says that if we pray the Jesus Prayer for short periods,
ten or fifteen minutes at the beginning, then there is no problem matching the
words of the prayer to our breath. We are to breath naturally, without playing
with the rhythm of the breath. On the inhale, we can say, "Lord Jesus
Christ, Son of God." On the exhale, we can say, "have mercy on me, a
sinner." We are to breath and pray slowly and reverently and attentively.
2. Inner
Exploration. Inner exploration usually means following our breath into the
nostrils, down into the lungs, around the insides, and out. This is
unquestioningly, forbidden. The dangers involved in all this cannot be
exaggerated.
3. Posture. The
usual position, as recommended by Bishop Kallistos Ware, is a comfortable
sitting position in a chair. Sometimes standing is recommended. Usually the
eyes are kept closed. Posture can take many forms, as long as the postures are
reverent.
Modern serious and
enlightened authors, such as Bishop Ware, St Igantius Brianchaninov and
Sophrony all agree that "the fullness of the Jesus Prayer can by practiced
without any physical methods at all." In summary, it can be said that
physical methods are optional and not at all necessary. Physical techniques are
more suitable for beginners, says St Gregory Palamas. Physical techniques are
potentially dangerous, and not to be used without a guide. St Theophan
suggests, "Make a habit of having the intellect stand in the heart, but
not in a physical way."
Prayer Rope
Orthodox prayer
ropes are usually soft and made of wool. The purpose is to help us concentrate,
not necessarily to count. In the famous book, The Way of the Pilgrim, the
pilgrim said the prayer 2,000, then 6,000, then 12,000 times. Is 12,000 Jesus Prayers
better than 2,000? Absolutely not. Quantity has nothing to do with love, and a
living relationship with Jesus. The pilgrim did 12,000, no more and no less, as
an act of obedience to his spiritual father, not because he was "making
progress." He also prayed much because that was his "heart's
desire." Every prayer is an act of love, made to the Author of Love, Who
is waiting expectantly for our desire, and our acceptance of His Love.
The Jesus Prayer as
Psychotherapy
As medicine, the
Jesus Prayer is destructive of the passions and altering of conduct. Just as a
doctor places a dressing on a patient's wound, and the dressing works without
the patient's knowing how, calling on the Name of God "removes the
passions" without our knowing how and why, according to Barsanupius and
John. The Holy Name, when repeated quietly, penetrates the soul rather like a
drop of oil, spreading out and impregnating a cloth. Our modern translation of
"mercy" is limited and insufficient. "Mercy" comes from the
Greek eleison. Eleison has the same root as elaion which means olive and olive
oil. In the Middle East, olive oil provides physical healing for many
sicknesses, particularly respiratory. "Have mercy" means to have
"healing oil" on my soul. The Fathers tell us that praying the Sacred
Name changes our personality, from overstrain to joy. "Hitherto you have
asked nothing in my Name; ask, and you will receive, that your joy may be
full" (Jn 16:24). The Jesus Prayer functions as therapy, much like healing
oil, transforming our personality from overstrain to joy, and by continuing to
pray, these changes become permanent.
Results of Prayer
We don't say the
Jesus Prayer, or enter wordless contemplation, to get "some benefit."
We don't pray to reduce our stress, or strengthen our immune system, or lose
weight, or add years to our life. On the contrary, we enter prayer to follow
Christ, to become open to Him. His way is the Way of the Cross.
Source: http://www.svots.edu/saying-jesus-prayer
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