Cite
Guyon, Jeanne Marie Bouvières de la Mot. A Short Method Of Prayer And Spiritual Torrents. Translated by A. W. Marston. London: Sampson Low, Marston, Low, & Searle, 1875. https://www.gutenberg.org/files/24989/24989-h/24989-h.htm.
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FirstAuthor:: Guyon, Jeanne Marie Bouvières de la Mot
~> FirstTranslator:: Marston, A. W.
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Title:: A Short Method Of Prayer And Spiritual Torrents
Year:: 1875
Citekey:: guyonShortMethodPrayer1875
itemType:: book
Publisher:: Sampson Low, Marston, Low, & Searle
Location:: London
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Notes
Highlights and Notes
Preface to This Edition
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It is true, indeed, that he who would seek God, and is yet unwilling to forsake his sins, shall not find Him, because he seeks not aright; and therefore it is added, “Ye shall die in your sins.” On the other hand, he who diligently seeks God in his heart, and that he may draw near unto Him sincerely forsakes sin, shall infallibly find Him.
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One can chase after the divine and great creator of the universe, but the first step is to be humble and accepting that man is not the author of life. In order to get to that acceptance, someone would have to follow and believe what God said, which is “I am the way”
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If any think that God is not easily to be found in this way of Simple Love and Pure Adherence, let them not, on my testimony, alter their opinion, but rather make trial of it, and their own experience will convince them that the reality far exceeds all my representations of it.
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The journey to find God at a personal level must be one of faith and trust. It is an individual experience, but it doesn’t mean that it has to be an individual journey. However, it is a journey that must be taken of one’s own accord.
Chapter I. The Universal Call to Prayer
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I grant that meditation is attainable but by few, for few are capable of it; and therefore, my beloved brethren who are athirst for salvation, meditative prayer is not the prayer which God requires of you, nor which we would recommend.
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It is ok to not have to sit for extended periods of silence in service to prayer. Prayer is more than that, and at the same time, much more simple than that.
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You must then learn a species of prayer, which may be exercised at all times; which doth not obstruct outward employments; and which may be equally practiced by princes, kings, prelates, priests and magistrates, soldiers and children, tradesmen, labourers, women and sick persons:
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Prayer is a great equalizer. No matter a person’s position in life or their employment type can get in the way of true heart prayer. Everyone and anyone can pray in the same way.
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it cannot, therefore, be the prayer of the head, but of the heart; not a prayer of the understanding alone, which is so limited in its operations that it can have but one object at one time; but the prayer of the heart is not interrupted by the exercises of reason: indeed nothing can interrupt this prayer, but irregular and disordered affections: and when once we have tasted of God, and the sweetness of His love, we shall find it impossible to relish aught but Himself?
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Prayer is not reasonable. It is not a head exercise (though I would argue it may have to start that way at times). Prayer is from the heart and once we surpass reason, we begin to experience the true depth of God’s love for us and creation.
Chapter II. The Method of Prayer
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There are two ways of introducing a soul into prayer, which should for some time be pursued; the one is Meditation, the other is Reading accompanied with Meditation.
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Reading with prayer is to savor the divine truths found in spiritual books, Slow down, meditate in the truth, and once the heart is free, continue to read. Summed up, go deeper, not wider. Meditation is not as one might think, sitting and singing “ohms.” It is more akin to recognizing the presence of God, stilling the body, recognizing the truth and Spirit of God in that space, and stay there until it is time to move on. Again, slow down and recognize God in all things.
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It is proper here to caution beginners against wandering from truth to truth, and from subject to subject: the right way to penetrate every divine truth, to enjoy its full relish, and to imprint it on the heart, is dwelling on it whilst its savour continues.
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Enjoy the truth you are meditating on while it is good to do so. Do not flit from here to there trying to gain “knowledge.” It is an interesting connundrum that some may move much slower from thought to thought and that seems kind of like the ideal in this book, but someone with a quicker moving mind may lose the interest quicker. However, it doesn’t mean it will not be rekindled again.
Chapter III. The First Degree of Prayer
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The First Degree of Prayer
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Those who have not learnt to read, are not, on that account, excluded from prayer; for the Great Book which teacheth all things, and which is legible as well internally as externally, is Jesus Christ Himself. The method they should practice is this: They should first learn this fundamental truth, that “the kingdom of God is within them” (Luke xvii. 21), and that it is there, only it must be sought.
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Jesus is in and with us at all times. That is the truth. Lack of education, abilitiy to read, etc. can take that away from someone seeking after God earnestly.
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If they feel an inclination to peace and silence, let them discontinue the words of the prayer so long as this sensation holds; and when it subsides, go on
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It is good and ok to recognize a moment of significance, no matter how large or small, and then settle into it.
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they should not overburden themselves with frequent repetitions of set forms or studied prayers (Matt. vi. 7); for the Lord’s Prayer, once repeated as I have just described, will produce abundant fruit.
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It is good to practice intentional prayer and meditation, but I also think it is a good thing to rely on learned and repetative prayers as it helps to shape and form the body and mind as a backstop.
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The ideas we form of the Divine Being fall infinitely short of what He is:
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Once we think we have figured out God, we must be willing ot go beyond that understanding as God is more than an idea.
Chapter IV. The Second Degree of Prayer
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The Second Degree of Prayer
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When the soul has been for some time exercised in the way I have mentioned, it finds that it is gradually enabled to approach God with facility; that recollection is attended with much less difficulty; and that prayer becomes easy, sweet and delightful; it knows that this is the true way of finding God; and feels “his name is as ointment poured forth” (Cant. 1-3).
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The more prayer is practiced, the easier it is to recognize and enter into the presence of God.
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Go then to prayer, not that ye may enjoy spiritual delights, but that ye may be either full or empty, just as it pleaseth God: this will preserve you in an evenness of spirit, in desertion as well as in consolation, and prevent your being surprised at aridity or the apparent repulses of God.
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Our prayer time isn’t necessarily with expectation. It is more than simply making way for God to “let His will be done” in a shallow attempt to prepare oneself for disappointment. Intsead, we must enter into prayer with no expectation other than aligning oneself with the will of God. That demands complete humilty and surrender of power and control.
Chapter V. Of Spiritual Aridity
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Though God hath no other desire than to impart Himself to the loving soul that seeks Him, yet He frequently conceals Himself that the soul may be roused from sloth, and impelled 20 to seek Him with fidelity and love.
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Prayer is not about the feelings we get when we commune with God, but rather the act of patiently waiting and being present to be attuned to God’s calling on our lives.
Chapter VI. Of Self-Surrender
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Our abandonment then should be as fully applied to external as internal things, giving up all our concerns into the hands of God, forgetting ourselves, and thinking only of Him; by which the heart will remain always disengaged, free, and at peace.
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Abandoning oneself must include abondoning the ways of the world as well as abandoning the control we often seek in our private times with God. It is probably a seemingly impossible thing to do, but once we reach that state, perhaps that is the point of entire sanctification.
Chapter VII. Of Sufferings
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Be not like those, who give themselves to Him at one season, and withdraw from Him at another: they give themselves only to be caressed; and wrest themselves back again, when they come to be crucified, or at least turn for consolation to the creature.
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Prayer life should lead to a consistent state instead of yo-yoing. Think linear “growth” instead of a volatile market.
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As soon as suffering presents itself, and you feel a repugnance against it, resign yourself immediately unto God with respect to it, and give yourself up to Him in sacrifice; you shall find, that, when the Cross arrives, it will not be so very burdensome, because you had disposed yourself to a willing reception of it. This, however, does not prevent your feeling its weight as some have imagined; for when we do not feel the Cross, we do not suffer it.
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Being prepared for the suffering and accepting it with prayer makes the shock less substantial, however, suffering will still be suffering. Without feeling, we will not fully appreciate the weight of it and ultimately, Christ’s sacrifice for us.
Chapter VIII. Of Mysteries
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God engages some, for whole years, in the contemplation and enjoyment of a particular mystery; the simple view or contemplation of which gathers the soul inward, provided it be faithful: but as soon as God is pleased to withdraw this view from the soul, it should freely yield to the deprivation. Some are very uneasy at feeling their inability to meditate on certain mysteries; but this disquietude hath no just foundation, since an affectionate attachment to God includes every species of devotion: for whosoever, in repose and quiet, is united to God alone, is, indeed, most excellently and effectually applied to every divine mystery: the Love of God comprehends, in itself, the love of all that appertains to Him.
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Some people will be able to focus on one mystery of God for lengths of time others can only imagine. However, that does not make them more in tune or holy to God. Even those who contemplate and ponder many mysteries can be just as entwined with God. It is the act of being present fully to what God has called you to rather than the depth in which someone studies something. Some people go deeper and deeper on a subject, and others go wider and wider. Kind of like PhDs vs DMin.
Chapter IX. Of Virtue
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For all virtue is but as a mask, an outside appearance changeable as our garments, if it doth not spring up, and issue from within; and then, indeed, it is genuine, essential, and permanent:
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It is easy to fake virtue, but real love as led by the united with the Holy Spirit in the depths of our soul is unmistakable and can not be faked.
Chapter X. Of Mortification
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The only method to effect this is inward recollection; by which the soul is turned wholly and altogether inward, to possess a Present God. If the soul directs all its vigour and energy towards this centre of its being, the simple act separates and withdraws it from the senses; the exercising all its powers internally leaves them faint and impotent; and the nearer it draws to God the farther is it separated from the senses, and the less are the passions influenced by them.
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Relying on God for everything helps the body and mind stay clear of earthly pleasures and desires. It removes the will of the flesh to seek pleasure in worldly things. Prayer is the continuing act of turning inward. Sanctification is a journey.
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We have only then to continue steadfast in the utmost attention to God, and all things will be rightly performed.
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Focus on God and all other things will work themselves out in terms of being holy and pleasing to God.
Chapter XI. Of Conversion
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When the soul is once turned to God a wonderful facility is found in continuing steadfast in conversion; and the longer it remains thus converted, the nearer it approaches, and the more firmly it adheres to God; and the nearer it draws to Him, of necessity it is the farther removed from the creature, which is so contrary to Him: so that it is so effectually established and rooted in its conversion that it becomes habitual, and, as it were, natural.
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The more we seek after God the more we will be drawn to God. We are like a satellite orbiting around God’s love. The closer we get to the center of that love, the faster we move towards it. Our growth can very quickly grow exponentially.
Chapter XII. Of the Presence of God
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The soul that is faithful in the exercise of love and adherence to God above described, is astonished to feel Him gradually taking possession of their whole being: it now enjoys a continual sense of that Presence, which is become as it were natural to it; and this, as well as prayer, is the result of habit.
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Habitual practice in prayer draws us closer to God, and we will eventually be lead to full communion with God. An intertwining of creator and creation.
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There are two kinds of people that keep silence; the one because they have nothing to say, the other because they have too much: it is so with the soul in this state; the silence is occasioned by the superabundance of matter, too great for utterance.
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Sometimes quiet is a result of being so overhwlemed with things that are experienced that one can not find the appropriate words to describe what is happening.
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To be drowned, and to die of thirst, are deaths widely different; yet water may, in some sense, be said to cause both; abundance destroys in one case, and want in the other. So in 31 this state the abundance and overflowings of grace still the activity of self; and, therefore, it is of the utmost importance to remain as silent as possible.
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We must act in like manner in the beginning of Prayer, by exerting the lips of the affections; but as soon as the milk of Divine Grace flows freely, we have nothing to do but, in repose and stillness, sweetly to imbibe it; and when it ceases to flow, we must again stir up the affections as the infant moves its lips.
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We must prepare ourselves to be present to God. Once we are there we must do nothing more than be present in it. If it stops, prepare yourself again to receive the Holy Spirit.
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The Interior is not a stronghold to be taken by storm and violence, but a kingdom of peace, which is to be gained only by love. If any will thus pursue the little path I have pointed out, it will lead them to intuitive prayer. God demands nothing extraordinary nor difficult; on the contrary, He is best pleased by a simple and child-like conduct.
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Preparing to be in the presence of God doesn’t requite brute force, but rather healthy habits of anticipation and presence and a humility of a child who knows nothing.
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What risk do you run, in depending solely on your God, and abandoning yourself wholly unto Him? Ah! He will not deceive you, unless by bestowing an abundance beyond your highest hopes:
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Is it bad to trust God too much? Only if you want too much grace.
Chapter XIII. Of Rest before God
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Let it then remain faithful in this state; and beware of choosing or seeking any other disposition whatsoever than this simple rest as a preparative either to Confession or Communion, to action or prayer, for its sole business is to expand itself for the full reception of the Divine infusions.
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Once we have found rest and communion with God in our innermost beings, it is good to keep it simple and practice it often for no other reason than to be fully with God.
Chapter XIV. Of Inward Silence
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unquestionably the being internally occupied and engaged with God is wholly incompatible with being busied and employed in the numerous trifles that surround us.
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How can one turn inwardly to hear the voice of God if externally there are distractions happening? They can not.
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if prayer and recollection were wholly confined to any appointed half-hour or hour, we should reap but little fruit.
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Prayer is important to happen throughout the day, but I think what is important is that our prayer is bathed first and foremost in being attentive and engaging in the mystery as presented. It is more than “let me pray for that person I just saw on the sidewalk.” Why pray for them? Has God put it on your heart to contemplate some mystery? If so, then do so, if not, is it fruitful?
Chapter XV. Of Confession and Self-examination
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He becomes the incessant Examiner of the soul; it can now, indeed, no longer examine itself, and if it be faithful in its resignation, experience will convince the soul that it is a thousand times more effectually examined by His Divine Light than by the most active and vigorous self-inspection.
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Allowing God to examine our sould is like a doctor reading test results instead of ourselves. It is intricate, knowledgable, and beyond our expertise. It is also not our soul to examine if we have fully given ourselves fully to God.
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To hate sin in this manner is to hate it as God does. The purest love is that which is of His immediate operation in the soul: why should it then be so eager for action? Let it remain in the state He assigns it, agreeable to the instructions of Solomon: “Put your confidence in God; remain in quiet, where he hath placed you.”
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When we rely souly on our own examination and punishment for sins, we lose the fullness of God’s padon and forgiveness. Owning and recognizing sin allows God to fully examin the soul and replace it fully with love. It is a vastly different experience.
Chapter XVI. Of Reading and Vocal Prayer
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The soul that is called to a state of inward silence should not encumber itself with long vocal prayers; whenever it does pray vocally, and finds a difficulty therein, and an attraction to silence, it should not use constraint by persevering, but yield to the internal drawings, unless the repeating such prayers be a matter of obedience.
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When praying, what a diservice it does to you and God when you don’t follow the prompting to whatever God has called us to in that moment. If God calls you to be silent, be silent. If God has called you to habitual prayer, habitually pray. Don’t ignore Holy Spirit in favor of ritual.
Chapter XVII. Of Petitions
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The soul should not be surprised at feeling itself unable to offer up to God such petitions as it had formerly made with freedom and facility; for now the Spirit maketh intercession for it according to the will of God, that “Spirit which helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us, with groanings which cannot be uttered” (Rom. viii. 26).
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I think we begin to see the prayer life differently as we go deeper into the presence of God. Petitions are more than what man brings to the table. Petitions are led by God as we seek the will of God.
Chapter XVIII. Of Defects or Infirmities
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The truly humble soul is not surprised at defects or failings; and the more miserable and wretched it beholds itself, the more doth it abandon itself unto God, and press for a nearer and more intimate alliance with Him, that it may avail itself of His eternal strength.
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The more we commune with God in prayer, the more we realize our fallen state. The prayful person doesn’t don’t recoil in that realization, they turn towards God and rely further on God’s grace and forgiveness.
Chapter XIX. Of Distractions and Temptations
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If we do otherwise, and in our weakness attempt to attack our enemies, we shall frequently feel ourselves wounded, if not totally defeated; but, by casting ourselves into the simple Presence of God, we shall find instant supplies of strength for our support.
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The eternal struggle of evil is not a struggle that can be conquered by mortal beings. Our strength is not sufficient in that endeavor.
Chapter XX. Of Self-Annihilation
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Prayer is the effusion of the heart in the Presence of God: “I have poured out my soul before God” saith the mother of Samuel. (1 Sam. i. 15)
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Prayer is presence and reliance on God. It is a seeking of alignment in God’s will and humility in purication of self through the fire of the Holy Spirit. Through it our imperfections melt away and what it is replaced with is the holiness of God in our souls.
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Jesus Christ assureth us, that the “Kingdom of God is within us” (Luke xvii. 21), and this is true in two senses: First, when God becometh so fully the Master and Lord in us, that nothing resisteth His dominion; then is our interior His kingdom: And again, when we possess God, who is the Supreme Good, we possess His kingdom also, wherein there is fullness of joy, and where we attain the end of our creation: thus it is said, “to serve God, is to reign.” The end of our creation, indeed, is to enjoy our God, even in this life; but alas! how few there are who think of this seriously.
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When we surrender to God, we allow ourselves to be replaced as masters of our lives, and likewise, through unification and communion with Christ, we carry the Kingdom of God with us wherever we go.
Chapter XXI. The Noble Results of this Species of Prayer
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Some persons, when they hear of the prayer of silence, falsely imagine, that the soul remains stupid, dead, and inactive. But, unquestionably, it acteth therein, more nobly and more extensively than it had ever done before; for God Himself is the mover, and the soul now acteth by the agency of His Spirit.
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Quiet prayer doesn’t mean dumb/dead prayer.Silence is either a result of having nothign to say or too much. Silence in the midst of the overhwlem of God’s spirit is often a good choice so that a person can contemplate in the myster of the incomprehensible depths of God.
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Instead then of promoting idleness, we promote the highest activity by inculcating a total dependence on the Spirit of God as our moving principle; for it is “in him we live, and move, and have our being” (Acts xvii. 28).
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Being in prayer may often look like one is doing nothing. However, a prayerful life and aligning with God’s will requires a different type of “busy” than the rest of the world.
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Actions produced by a Divine principle, are Divine; but creaturely actions, however good they appear, are only human, or at best virtuous, even when accompanied by Grace.
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Actions taken by ourself are not divine because we are no divine.
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This shows us how necessary it is to renounce ourselves and all our own activity, to follow Jesus Christ; and we cannot follow Him without being animated with His Spirit.
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Without learning and emodying something, we can only mimic it. Is someone who dresses up as a constuction worker skilled at building things? Not necessarily. However someone who has practiced building and learned from mentors can claim the title and back it up with actions and experience.
Chapter XXII. Of Internal Acts
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Till conversion is perfected many reiterated acts are necessary; for it is generally progressive, though with some it is almost instantaneous.
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Entire sacntifcation is instant and a journey. We can not ever arrive at perfection, rather our perfection is the continous pursuit towards God and relying on God for all things.
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act. I allow they do not act of themselves, but they are drawn, and they follow the attraction. Love is the weight which sinks them into God, as into an infinite sea, wherein they descend with inconceivable rapidity from one profound depth to another.
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When someone is actively following God, and has an active and healthy spiritual life, it may appear that there is nothing that can break that bond. However, the body, mind, and soul has been nurtured and conditioned to more easily choose God above all other things. It is much like eating healthy foods or junk foods. What the body is accustomed to is what the body will be drawn to.
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When the vessel is thus turned, in proportion as she advances on the sea, she leaves the land behind; and the farther she departs from the old harbour, the less difficulty and labour is requisite in moving her forward: at length she begins to get sweetly under sail and now proceeds so swiftly in her course that the oars which have become useless are laid aside. How is the pilot now employed? He is content with spreading the sails and holding the rudder. To spread the sails is to lay one’s self before God in the prayer of simple exposition, that we may be acted upon by His Spirit: to hold the rudder is to restrain our hearts from wandering from the true course, recalling it gently, and guiding it steadily to the dictates of the Blessed Spirit, which gradually gain possession and dominion of the heart, just as the wind by degrees fills the sails and impels the vessel. While the winds are fair the pilot and mariners rest from their labours, and the vessel glides rapidly along without their toil; and when they thus repose and leave the vessel to the wind, they make more way in one hour than they had done in a length of time by all their former efforts: were they even now to attempt using the oar they would not only fatigue themselves, but retard the vessel by their ill-timed labours. This is the manner of acting we should pursue interiorly; it will, indeed, advance us in a short time, by the Divine impulsion, infinitely farther than a whole life spent in reiterated acts of self-exertion; and whosoever will take this path will find it easier than any other. If the wind is contrary and blows a storm, we must cast anchor to withhold the vessel: our anchor is a firm confidence and hope in our God, waiting patiently the calming of the tempest and the return of a favourable gale as David waited patiently for the Lord, and He inclined unto him and heard his cry (Ps. xl. 1). We must, therefore, be resigned to the Spirit of God, giving up ourselves wholly to His Divine Guidance.
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When we align ourselves with God, the first steps towards a fruitful spiritual journey may be diffiicult (just like startign to work out). Once we get going, the spiritual life will be relatively smooth sailing. However, when the difficult times come, we can hold fast and have trust that God is in the midst of that as well. A well designed vessel can withstand a storm, even though it may be scary.
Chapter XXIII. To Pastors and Teachers
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If all who laboured for the conversion of others were to introduce them immediately into Prayer and the Interior Life, and make it their main design to gain and win over the heart, numberless as well as permanent conversions would certainly ensue. On the contrary, few and transient fruits must attend that labour which is confined to outward matters; such as burdening the disciple with a thousand precepts for external exercises, instead of leaving the soul to Christ by the occupation of the heart in Him.
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The most important step to discipling someone is to help them enter into a healthy prayer life. We rely on God, so we must help others do the same.
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The decay of internal piety is unquestionably the source of the various errors that have arisen in the Church; all which would speedily be sapped and overthrown should inward religion be re-established. Errors are only so far prejudicial to the soul as they tend to weaken faith and deter from prayer; and if, instead of engaging our wandering brethren in 54 vain disputes, we could but teach them simply to believe and diligently to pray, we should lead them sweetly unto God.
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A healthy prayer life leads to a healthy spiritual life. A healhy spiritual life will lead to a virtuous life, which leads to better leadership, which helps protect the witness of the church from moral failings.
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Some excuse themselves by saying that this is a dangerous way; pleading the incapacity of simple persons to comprehend spiritual matters. But the Oracles of Truth affirm the contrary: “The Lord loveth those who walk simply” (Prov. xii. 22). And where can be the danger of walking in the only true way, which is Jesus Christ? of giving up ourselves to Him, fixing our eye continually upon Him, placing all our confidence in His grace, and tending with all the strength of our soul to His pure Love?
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Don’t let people get away from prayer life because it seems “too holy” or “too hard.” Everyone is called to prayer and simple prayer is the best prayer. There is but one desire, to seek God in all things.
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Man frequently applies a remedy to the outward body, whilst the disease lies at the heart.
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The sin can not have a bandaid put on it. It must be cured from the inside.
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Compose catechisms particularly to teach prayer, not by reasoning nor by method, for the simple are incapable thereof; but to teach the prayer of the heart, not of the understanding; the prayer of God’s Spirit, not of man’s invention.
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Teach prayer and keep it simple.
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By forming instructions how to love by rule and method the Essential Love, men have in a great measure estranged themselves from Him. O how unnecessary is it to teach an art of loving! The language of Love, though natural to the lover, is nonsense and barbarism to him who loveth not. The best way to learn the love of God is to love Him.
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Don’t become the burden that keeps others from the love of God. Love God because God loves you. Learn to sit in that truth and be transformed.
Chapter XXIV. Of the way to attain Divine Union
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It is impossible to attain Divine Union solely by the activity of meditation, or by the 57 meltings of the affections, or even by the highest degree of luminous and distinctly-comprehended prayer.
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One can not attain total communion with the divine by being a good practioner of prayer. They must first die to themselves and allow Jesus to be the master that leads them. Then they must seek to be rid of imperfections through the refining work and process of the Holy Spirit.
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All that we would wish then is, that souls should press toward the mark, should pursue their journey, and take the shortest and easiest road; not stopping at the first stage, but following the counsel and example of S. Paul, suffer themselves to be guided and governed by the Spirit of Grace which would infallibly conduct them to the end of their creation, the enjoyment of God.
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The journey towards wholeness in Christ is not complete while we are alive. Our journey is ongoing, so keep it simple so one does not get overburdned by complexity on the journey.
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Let us all agree in the way, as we all agree in the end, which is evident and incontrovertible. The way has its beginning, progress, and end; and the nearer we approach the end, the
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farther is the beginning behind us: it is only by proceeding from one that we can ever arrive at the other. Would you get from the entrance to the distant end of the road without passing over the intermediate space?
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It would be amazing if our road to glorification coule be like a movie montage where we decide to follow Jesus, get an epic rock song with some cut scenes and arrive at the final destination, but we must participate in the journey itself. There are no shortcuts, but it doesn’t have to be overly complex or difficult.