Notes on Spiritual Guidance in the Carmelite Way

 

Tiny bluebird friend by Unknown Artist

 

In the Gospel [Jesus said] … where two or three are gathered to consider what is for the greater honor and glory of My name, there I am in the midst of them… that is, clarifying and confirming truths in their hearts, It is noteworthy that He did not say: Where there is one alone, there I am: rather, He said: Where there are at least two. Thus God announces that He does not want the soul to believe only by itself the communications it thinks are of divine origin, or for anyone to be assured or confirmed in them without the Church or her ministers. God will not bring clarification and confirmation of the truth to the heart of one who is alone. Such a person would remain weak and cold in regard to the truth. (The Ascent of Mount Carmel by St. John of the Cross)

This passage, even though it deals specifically with souls who have received visions and revelations, is pertinent to all of us, for it contains a basic truth, namely, that we are not always the best interpreters of our own experience. St. Teresa of Jesus taught that it is one grace to receive a grace from God and another grace to correctly understand the grace that one has received (The Book of Her life. 154). And the grace of understanding is often communicated to us through another person.

St. John of the Cross does not say that we need someone to tell us the truth but we need a trusted guide who is able to assist us in “clarifying (aclarando) and confirming (confirmando) truths [that] are in [our] hearts.” Aclarando is the process of clearing up obscurity or shedding light upon things that are unclear, whereas confirmando means to confirm and give support.

Good spiritual directors are hard to come by, you may say. This is true. However, the guidance of which St. John of the Cross speaks can come to us through many sources. We can receive clarification and confirmation about truths that are in our hearts from our spouse, a coworker, a support group, a friend, or even a book.

So we may ask ourselves and reflect:

What are the channels through which I receive spiritual guidance? What or who is most helpful in clarifying or shedding light upon my experiences?

 

~ By Marc Foley, O.C.D ~ The Ascent of Mount Carmel Reflections

 

Heaven

Art by Vladimir Kush

The gates of heaven are an allegory and only symbol shapes its guarded door,
nor does the soul plunge headlong into glory without a rumor of a light before.
Though God, indeed, has reservoirs of morning whose unguessed joy we distantly extol,
yet word and choice are altering and adorning:
heaven is something happening in the soul.  

By Jessica Powers, OCD ~ Selected Poetry

 

The divine in the human, the eternal in time  

 A Reflection by Cardinal José Saraiva Martins, C.M.F.
Prefect of the Congregation for the Causes of Saints

Solemnity of All Saints’ Day is November 1st

 

Icon of Saints John of the Cross, Therese of Lisieux and Teresa of Avila, Author Unknown

 

The lives of the saints show the world “the divine in the human, the eternal in time”

1. “All it takes to make a man a saint is Grace. Anyone who doubts this knows neither what makes a saint nor a man”, Pascal observes in Pensées with his characteristic trenchant style. I start with this observation to point out the dual perspective of these reflections:  in the saint the celebration of God (indeed, of his Grace) combines with the celebration of man, with his potential and his limitations, his aspirations and his achievements.
The many objections today to the concepts of “holiness” and “saint” are well known. Much criticism is also levelled at the Church for her traditional and uninterrupted practice of recognizing and proclaiming some of her most outstanding children as “saints”. Some have insinuated that the special importance John Paul II has given to beatifications and canonizations and the great number of them during his pontificate might mask an expansionist policy of the Catholic Church. Others consider that the proposal of new blesseds and saints from such different backgrounds, nationalities and cultures is merely a ploy to market holiness, to assure the leadership of the papacy in contemporary society. Lastly, some see canonizations and the devotion to saints as an anachronism left over from religious triumphalism, foreign or even contrary to the spirit and dictates of the Second Vatican Council, which placed so great an emphasis on the vocation to holiness of all Christians.
It is obvious that an exclusively sociological interpretation of this subject would risk not only being reductive but also misleading for an understanding of the phenomenon, which is so much a feature of the Catholic Church.

Holiness, a living reflection of the face of Christ

2. In the Apostolic Letter Novo Millennio Ineunte which the Pope presented to the Church at the end of Jubilee Year 2000, he places profound emphasis on the topic of holiness. Among the “great host of saints and martyrs” which includes “Popes well-known to history or to humble lay and religious figures, from one continent to another of the globe”, “Holiness”, John Paul II notes in his Letter, “has emerged more clearly as the dimension which expresses best the mystery of the Church. Holiness, a message that convinces without the need for words, is the living reflection of the face of Christ” (n. 7).
To understand the Church, we need to be acquainted with the saints who are her most eloquent sign, her sweetest fruit. To contemplate the face of Christ in the changing, diversified situations of the modern world we must look at the saints who are “the living reflection of the face of Christ”, as the Pope reminds us. The Church must proclaim the saints and she must do so in the name of that proclamation of holiness that fills her and makes her, precisely, a means of sanctification in the world.
“God shows to men, in a vivid way, his presence and his face in the lives of those companions of ours in the human condition who are more perfectly transformed into the image of Christ (cf. II Cor 3: 18). He speaks to us in them, and offers us a sign of his kingdom, to which we are powerfully attracted, so great a cloud of witnesses is there given (cf. Heb 12: 1) and such a witness to the truth of the Gospel” (Lumen Gentium, n. 50). In this passage from Lumen Gentium we discover the profound reason for the devotion to blesseds and saints.

Saints show that Life in Christ is possible for all

3. The Church carries out the mission the divine Teacher entrusted to her to be an instrument of holiness through evangelization, the sacraments and the practice of charity. This mission also receives a substantial contribution to its content and spiritual incentives from the proclamation of the blesseds and saints, for they show that holiness is accessible to the multitudes, that holiness can be imitated. Their personal and historical reality allows people to experience that the Gospel and new life in Christ are neither a utopia nor a mere system of values, but “leaven” and “salt” that can bring to life the Christian faith, within and from within the different cultures, geographical areas and historical epochs.
“The future of human beings” the late Cardinal Giuseppe Siri remarked, “is never clear, for all their sins corrode all the paths of history and lead to an intricate dialectic of cause and effect, error and nemesis, explosions and interruptions. The certainty that the saints will continue to accompany people is one of the few guarantees of the future” (Il Primato della Verità, 154).

Holiness knows no bounds and is alive and well in the Church

4. The phenomenon of the saints and of Christian holiness gives rise to a sense of wonder that has always existed in the Church and cannot but amaze even an attentive lay observer, especially today in a world continuously and rapidly changing, culturally fragmented in values as well as in customs. From wonder is born the question:  what makes faith incarnate in all the latitudes, in the different historical contexts, in the most varied categories and walks of life? How, without the dynamics of power, enforced or persuasive, can there be so many saints, so different yet so consonant with Christ and with the Church? What is it that impels people freely to accept the fertile seed of Christianity that subsequently develops into such diversity and beauty in the unity of holiness? What a difference there is between globalization, such a buzzword today, and the catholicity or universality of the Christian faith and of the Church which lives, preserves and spreads that faith!
The international scope of Catholicism, not sought for power but for service and salvation, is confirmed by the saints, men and women who come from the most varied historical backgrounds.
This international dimension confirms that holiness knows no bounds and that in the Church it is far from dead; indeed, it continues to be vitally up to date. The world is changing, yet the saints, while changing with the changing world, always represent the same living face of Christ. Isn’t this an unmistakeable clue to the unique vitality, half cultural and half historical – “supernatural” is the right word for us Catholics – of the proclamation and of Christian Grace?

John Paul II has beatified 1,299 persons and canonized 464

5. In the context of these thoughts, a comment on how the Catholic Church recognizes and proclaims blesseds and saints will be of interest. I am referring specifically to the work of the Congregation for the Causes of Saints, called to study and to recognize holiness and holy persons through a meticulous and prudent procedure, reinforced, renewed and renewable in time.
Saints and holiness are recognized in an upward movement from the bottom to the top. Still today, it is Christians themselves who, recognizing the “odour of holiness” by an intuition of faith, point out candidates for canonization to their Bishop – who is responsible for taking the first step in the process of canonization – and, subsequently, to the competent dicastery of the Holy See. Neither the Congregation for the Causes of Saints nor the Pope “invent” or “fabricate” saints. The Holy Spirit has already singled them out, as all believers know well. This same Spirit – as the Gospel says – “breathes wherever he wills”, an observation to which we have grown accustomed down through the centuries, especially today, since the Church has spread in every part of the world and to every social class.
This said, it should be recognized that Pope John Paul II has made the proclamation of new blesseds and saints an authentic and constant means of evangelization and teaching. He has wished to accompany the preaching of truth and of the Gospel values with the presentation of saints who lived those truths and values in an exemplary way. In the course of his pontificate, from 1978 until today, John Paul II has beatified 1,299 persons, 1,029 of whom were martyrs, while he has canonized 464, of whom 401 were martyrs. The numbers of lay people he has raised to the honour of the altars are far more numerous than one would think:  in fact, 268 blesseds and 246 saints, 514 lay persons in all.

Some people consider this to be many, for others, it is few.

With regard to the number of saints, John Paul II does not ignore the opinion of those who think these are too many. Indeed, the Pope mentions this explicitly. This is his response:  “It is sometimes said that there are too many beatifications today. However, in addition to reflecting reality, which by God’s grace is what it is, it also responds to the desire expressed by the Council. The Gospel is so widespread in the world and its message has sunk such deep roots that the great number of beatifications vividly reflects the action of the Holy Spirit and the vitality flowing from Him in the Church’s most essential sphere, that of holiness. Indeed, it was the Council that put particular emphasis on the universal call to holiness” (Opening Address to the Extraordinary Consistory in Preparation for Jubilee Year 2000, 13-14 June 1994; ORE, 22 June 1994, p. 8, n. 10).
In Tertio Millennio Adveniente, John Paul II wrote:  “In recent years the number of canonizations and beatifications has increased. These show the vitality of the local Churches, which are much more numerous today than in the first centuries and in the first millennium. The greatest homage which all the Churches can give to Christ on the threshold of the third millennium will be to manifest the Redeemer’s all-powerful presence through the fruits of faith, hope and charity, present in men and women of many different tongues and races who have followed Christ in the various forms of the Christian vocation” (Tertio Millennio Adveniente, n. 37).
In the Apostolic Letter Novo Millennio Ineunte, the Pope also notes:  “The ways of holiness are many, according to the vocation of each individual. I thank the Lord that in these years he has enabled me to beatify and canonize a large number of Christians, and among them many lay peole who attained holiness in the most ordinary circumstances of life” (Novo Millennio Ineunte, n. 31).
Of course, all these beatifications and canonizations are also a sign of the capacity for inculturation in the life of the Christian faith and of the Church.

Historical truth sparks wider interest in the lives of saints

6. I would like, lastly, to reflect on the cultural contribution made by the saints, by the devotions to them, and by the fervent and serious examination that precedes and accompanies their canonization.
The Second Vatican Council asked that a “careful investigation – theological, historical, and pastoral” – should always be made concerning the proposal of the devotion to saints (Sacrosanctum Concilium, n. 23). This instruction found the Congregation for the Causes of Saints already prepared, and today it has been fully tested.
The concern for historical truth was always a feature of the work of the Congregation for the Causes of Saints. Already a “Decree” of Pius X of 26 August 1913, later set forth in the Code of Canon law of 1917, required the collection and examination of all the historical documents concerning the causes. But the fundamental innovation was contributed by the Motu Proprio “Già da Qualche Tempo” (“Already for Some Time”) of 6 February 1930, with which Pius XI established the “Historical Section” for the Congregation of Rites, with the role of making an effective contribution to the treatment of “historical” causes, that is, those without contemporary testimonies of the facts in question. The service rendered later by the “Historical Section”, known from 1969 as the “Historical-Hagiographical Office”, was extended to all the causes, even “recent” ones, increasing historical-critical sensitivity at all levels and in all the stages of the process. Lastly, the Apostolic Constitution “Divinus Perfectionis Magister” of 25 January 1983, followed by “Normae Servandae” of 7 February 1983, definitively sanctioned the specific contribution of method and historical quality in the treatment of the causes of saints.
The historical truth, so diligently sought for theological and pastoral motives, was also helpful in the cultural presentation of the saints. The new blesseds and saints “have come out into the limelight” to be examined and presented also as historically significant personages, a very integral part of the life of their Church, their society and their time. Interest in them is therefore no longer restricted to the Church and believers, but now extends to all who are interested in history, culture, civil life, politics, pedagogy, etc. In this way, the mission of these extraordinary people of God continues in a different yet effective way for the good of the whole of society. It is significant in this regard that it is no longer only “authorized ecclesiastics” who consult the archives of the Congregation for the Causes of Saints, but also lay scholars who do research there for their doctoral theses, for historical, pedagogical, sociological studies, etc., because they find a wealth of historically reliable material.

‘The divine in the human, the eternal in time’

7. Therefore holiness, with its own special quality, also affects culture. The saints have made it possible to create new cultural models, new responses to the problems and great challenges of peoples, new developments for humanity on its way through history. On various occasions the Holy Father has stressed that the heritage of the saints “must not be lost; we should always be thankful for it and we should renew our resolve to imitate it” (Novo Millennio Ineunte, n. 7).
The saints are like beacons; they show men and women the possibilities open to human beings. They are therefore also culturally interesting, independently of the cultural, religious or investigatory approach to them. A great 19th-century French philosopher, Henri Bergson, observed that “the greatest historical figures are not the conquerors but the saints”. Whereas Jean Delumeau, a historian specializing in 16th-century Catholicism, invited his readers to note that the great revivals of Christian history were marked by a return to the sources, that is, to the holiness of the Gospel, brought about by the saints and by movements of holiness in the Church.
In recent times, Cardinal Joseph Ratzinger quite correctly asserted that:  “It is not the sporadic majorities which form in the Church here and there that determine the path she and we will take. The saints are the true, crucial majority, and it is from them that we take our bearings. Let us stick to them! They express the divine in the human, the eternal in time”.

In the Church everything is at the service of holiness

8. In a changing world, not only are the saints not historically or culturally displaced, but – I think I must conclude – they are becoming an even more interesting and reliable subject. In an age of the collapse of collective utopias, in an age of indifference and the lack of appetite for all that is theoretical and ideological, new attention is being paid to the saints, unique figures in whom is found not a theory nor even merely a moral, but a plan of life to be recounted, to be discovered through study, to be loved with devotion, to be put into practice with imitation.
We cannot but be delighted at the revival of attention to the saints, because the saints belong to everyone; they are a heritage of humanity that has outdone itself in a development which, while honouring man, also gives glory to God, because “the glory of God is man alive” (St Irenaeus of Lyons, Adversus Haereses, IV, 20: 7).
I would like to interpret everything reflected on here in the light of a truly engaging message of the Holy Father John Paul II. In my opinion, this message can give those who are reflecting on the subject at least an idea of the Supreme Pontiff’s vision of holiness, inseparably linked to the baptismal dignity of every Christian. Thus, it can also explain better the role of the beatifications and canonizations in the pastoral journey of the Church during the 25 years of Karol Wojtyła’s pontificate. It is the Message for the World Day of Prayer for Vocations in 2002:  “The main task of the Church is to lead Christians along the path of holiness…. The Church is the “home of holiness’, and the charity of Christ, poured out by the Holy Spirit, is her soul” (Message for the 39th World Day of Prayer for Vocations, 21 April 2002, nn. 1 and 2; ORE, 5 December 2001, p. 3).

In the Church, therefore, everything and particularly every vocation, is at the service of holiness! It is undoubtedly in this sense that when we look at the Church we must never forget to see in her the face of the “mother of saints”, who brings forth a fruitful and magnanimous superabundance of holiness.

~ Taken from:
L’Osservatore Romano (newspaper of the Holy See)
Weekly Edition in English
16 April 2003

 

 

 

God is in a Hurry!

Holly Irwin- 'Country Chapel', oil & mixed media

Art by Holly Irwin ‘Country Chapel’

God is in a hurry! The collapse of Western civilization is all around us. We are called to stand still in the midst of chaos, violence, and disorder, as we build a house of love for others in our hearts. The walls inside our hearts are breaking down.
The restoration is speeding up within us.

“Be still, and know that I am God.” – Psalm 46:10 (NIV)

Love is the only reality. We have dedicated and consecrated ourselves to gospel love, not human love. This is what our lives are meant to incarnate.
Our primary charism is to love God passionately, and to love and accept ourselves according to our God-given uniqueness. Then we can love one another. Never has it been more important that others touch the reality of God living in, with, and through each of us.

This begins at Mass.

 

~ Meditations for spiritual pilgrims by Jean Fox, Madonna House Apostolate

Friend of Jesus

I call you friends.
(John 15:15)

Jesus calls us friends insofar as we go to him, cling to him, hang onto his words, scrutinize his deeds, his attitudes, his sense of values, in order to know the Father and do his will.

To be a friend of Jesus is to have as our sole reason for living the accomplishment of the Father’s will in us and through us. This is the way Jesus was.

Jesus is our Way because he refused to have any way of his own except what the Father ordained for him; our Truth because he did not stand on anything as coming from himself but only as shown him by the Father; our Life because he was utterly selfless, an emptiness for the Father’s love.

Nearly everyone (perhaps we have to say ‘everyone’, at least to begin with), in setting out to climb the mountain of God, is really after something for self. In so far our poor, blind seeking is genuine, God is able to work to purify our motivation. This must cost us bitterly.

A fundamental resolution which, if we can hold on to it hour after hour, will leave us completely open to him and certain of our goal, is simply that God shall have all, everything he asks moment by moment.

Nothing shall matter to me any more. I have ceased to be important to myself.

I stay rooted in the heart of Jesus, drawing on the endless resources of my Way, Truth and Life…my Friend. He is steadfastly loyal to me; and on my side I must never let him down. This is possible only when I live in his heart and let him share his Father with me. This is ‘leaning on the Beloved’.  

 

~ Living Love meditations by Ruth Burrows, OCD

 

I Will Remain With You

Adoration of the Blessed Sacrament

Adoration of the Blessed Sacrament, art illustration by Jennifer Rivera

This Heart of the Trinity,
Beats for us in a small tabernacle
where it remains mysteriously hidden
In that still, white host.

That is your royal throne on earth, O Lord,
Which visibly you have erected for us,
And you are pleased when I approach it.

Full of love, you sink your gaze into mine
And bend your ear to my quiet words
And deeply fill my heart with peace.

Yet your love is not satisfied
With this exchange that could still lead to separation:
Your heart requires more.

You come to me as early morning’s meal each daybreak.
Your flesh and blood become food and drink for me
And something wonderful happens.

Your body mysteriously permeates mine
And your soul unites with mine:
I am no longer what once I was.

You come and go, but the seed
that you sowed for future glory, remains behind (Mk 4,26; Jn 12,24),
Buried in this body of dust.

A luster of heaven remains in the soul,
A deep glow remains in the eyes,
A soaring in the tone of voice.

There remains the bond that binds heart to heart,
The stream of life that springs from yours
And animates each limb (1Co 12,27).

How wonderful are your gracious wonders!
All we can do is be amazed and stammer and fall silent
Because intellect and words fail.

~ A poem, by Saint Teresa Benedicta of the Cross (Edith Stein) 1891-1942, Carmelite martyr, co-patron of Europe. 

 

 

An Encounter

Robert Hagan - Garden Moments

Art by Robert Hagan, Garden Moments 

My Beloved,

Come and visit me in my garden,
the flowers are wild and unkempt,
but they like to grow freely in your space,
breathing from your air and soaked in your warm rays.

Come and stay my Beloved,
the birds greet you with reverence,
and I am still, sinking everything in.

My garden is your abode.
It’s our meeting place…Oh how much I thank you my Jesus!
I thank you for this space filled with the joy of you.
This is my place of retreat, where I come to learn all your mysteries
and rejoice in your unfailing love.

My Rabonni, your eyes seek me and I encounter yours in an unending song of praise!
How do you love me so much?
How do you seek me so much?
I am breathless…my heartbeat stop at your majesty.
I close my eyes,
and I lay in your arms,
and my garden transforms into an eternal bliss of me in you and you in me.

~ My Carmel, A personal reflection

The Wounding of Her Heart

Image may contain: indoor

Ecstasy of Saint Teresa by Gian Lorenzo Bernini, 1647-1652

Last year I had the blessing to travel to Rome and visited the church of  Santa Maria della Vittoria. This beautiful church is dedicated to the Blessed Virgin Mary and is known for the masterpiece of Italian sculptor Gian Lorenzo Bernini in the Cornaro Chapel, the Ecstasy of Saint Teresa of Avila. Here above is the photo I took up close of this very impressive sculpture that is so worth of viewing and contemplating. Bernini became inspired by the most famous vision of Saint Teresa, the wounding of her heart.  

In Saint Teresa’s own words:

“Sometimes love, like an arrow, is thrust into the deepest part of the heart and the soul doesn’t know what has happened or what it wants, except all it wants is God. The soul feels as if the arrow has been dipped in a poisonous herb that makes it despise itself for love of him. This pierced soul would gladly lose itself for him. You can’t explain this. It’s impossible to exaggerate the way of God wounds the soul, or the agony this causes, for the soul forgets itself. Yet this pain is so exquisite…so delightful…that no other pleasure in life gives greater happiness.

“Oh, how many times in this state do I remember the words of David: ‘As the deer longs for streams of water, so my soul longs for you, O God.’ I experience it literally when he wounds me.

“Sometimes in this state I saw a vision: an angel in bodily form, standing very close to me on my left side. The angel was not large, but small and very beautiful. His face was so aflame that I thought he must be a cherub, one of the highest order of angels, who seem to be made of fire.

“I saw that his hands held a great golden dart, and at the end of the iron tip fire plumed. The angel plunged the flaming dart through my heart again and again until it penetrated my innermost core. When he withdrew it, it felt like he was carrying the deepest part of me away with him. He left me on fire, consumed with the immense love of God. The pain was so fierce that it made me moan, and its sweetness so utterly divine it abolished any desire to take it away; nor is the soul content with anything but God.   

 

What is Prayer?

A Birthday from 'The Poems of Christina Rossetti' illus. Emma Florence Harrison:

Illustration Art by Emma Florence Harrison

Prayer is the breath and manifestation of the Spirit of love, and it finds its perfect expression in the Blessed Trinity. All genuine prayer has its source in the life of the Triune God.

If prayer is the breathing of the soul, and love its pulsation, we may conclude that love is the source of prayer. Furthermore, genuine love refers to the selfless love that seeks the happiness of others and is not distorted by selfish passion or attachment. “Love is patient; love is kind; love is not envious or boastful or arrogant or rude. It does not insist on its own way; it is not irritable or resentful; it does not rejoice in wrongdoing, but rejoices in the truth. It bears all things, believes all things, hopes all things, endures all things. Love never ends.” (1 Cor 13:4-8).

Such love, true and eternal, cannot have merely human origin. “Love is from God.” says John the Apostle (1 Jn 4:7). In the New Testament the word used for this love is agape (which differentiates it from eros). St. Paul does not use agape to designate human love for God; he uses the phrase “to love God” only twice (Rm 8:28; 1 Cor 8:3). The Christian love we call agape is essentially God’s love for us manifested in Christ. Subsequently, this divine love that is transformed into love of neighbor is also agape. It is God’s love translated into action that permeates the entire Gospel, from first line to last.

If we are capable of loving, it is because “God first loved us” (1 Jn 4:19). When we say, “I want to pray,”  it is God who prays in us. It seems easier for us to say, “God loves” than “God prays.” Yet, as St. Paul says, “the Spirit helps us in our weakness; for we do not know how to pray as we ought, but that very Spirit intercedes with sighs too deep for words.” (Rom 8:26).

 The word prayer generally evokes the image of petitions made to God, as in the second part of the Our Father, the Lord’s Prayer. Yet hasn’t God made it clear that before we pray for our “daily bread” we should first ask, “Hallowed be thy name, thy kingdom come”? Is not the petition “Your will be done on earth as it is in heaven” God’s will for the establishment of his kingdom on earth, as well as an indication that the kernel of all prayer should be, before all else, a petition for God’s kingdom and God’s righteousness (Mt 6:33)?

Viewed in this light, the heart of prayer lies not in God’s response to our petitions but in making God’s will our prayer. In other words, God’s prayer should become the soul of our prayer. Because of our deafness and blindness, God’s voice is often inaudible, so we lose sight of him and become like wandering sheep. We need, then, to pray for knowledge of God’s will and for strength enlivened by God’s prayer. Such is genuine prayer.

Figuratively speaking, prayer may be compared to water. God’s prayer is the rain that comes from heaven. The land watered by this rain represents humanity. The water absorbed by the land forms an underground current that eventually surfaces as a spring. Our prayer is the spring whose very existence depends on the rain, but if there is to be a spring, there must also be a heart, that like the earth is capable of receiving and retaining the water from heaven, a heart that has emptied itself sufficiently to allow the underground current to flow freely into its empty space. In a heart that is hardened, attached to its own judgement, the spring of prayer will never be allowed to emerge. The basis of true prayer is to make God’s will really ours before seeking to fulfill our own desires.

The seed of prayer is sown in heaven.
It pushes its stem toward the earth 
and comes to grow there.
It produces an abundance of fruit.
Then, as it becomes seed once more,
it thrusts its way back to heaven.
~ Jukichi Yagi

~ An excerpt from the book ‘Awakening to Prayer’, by Augustine Ichiro Okumura, OCD