. . . thoughts on the Lord's Prayer

It seems that the familiar concept of "prayer" is somewhat akin to the state of thought involved when one asks to "pass the salt". There is the "passer" + the "salt" + the "receiver" + that to which the "salt" is applied + the "result" which is preferred. And, if the "result" isn't to our liking, we have it "passed" again. This seemed to be a fairly accurate description of the sense of fragmentation in thought which happens when one "prays TO God, for/about something else.

Whereas in Science:
"God is indivisible." (S&H 336:19),

"Mind is God. The exterminator of error is the great truth that God, good, is the only Mind, and that the supposititious opposite of infinite Mind _ called devil or evil _ is not Mind, is not Truth, but error, without intelligence or reality. There can be but one Mind, because there is but one God; and if mortals claimed no other Mind and accepted no other, sin would be unknown." (S&H 469:13-20)

"The glorious truth of being _ namely, that God is the only Mind, Life, substance, Soul _ needs no reconciliation with God, for it is one with Him now and forever." (No & Yes 35:20-23)

So "prayer", rather than an act performed by a person to "please God" - somewhat like a child reciting a parent's favorite song in order to get them in a good mood, wherein the parent is more likely to give them what they want - is recognized in Christian Science as "the prayer of Soul, not of material sense." (S&H 14:23-24), "a spiritual understanding of Him, an unselfed love." (S&H 1:4) - (with particular emphasis on the fact that the prayer is "OF Him", not "TO", nor "about" Him.)

We see that as we start and stay with the fact that Being is One, Infinite and Indivisible, that, "God [is] Spirit: and they that worship him must worship [him] in Spirit and in Truth." (John 4:24), the Love that "heals" is not "unselfish", but is "unselfed" - entirely devoid of any personal sense of self - then we are not persons engaged in the endeavor to "contact" God to "help us or another" - but as Consciousness, abide in "The Christlike understanding of scientific being and divine healing includes a perfect Principle and idea, _ perfect God and perfect man, _ as the basis of thought and demonstration." (S&H 259:11-14) - which leaves no sense of a personal "pray-er", nor the belief that anything might need to be "prayed for or about".

And so, "this" led to consider the "Lord's Prayer" from a different perspective . . .

Given the fact that the early Gospels were written on scrolls of skin and not arranged by "chapter and verse", we really have no idea when the "Lord's Prayer" was given to the disciples. But I did
wonder "why" they waited until that particular occasion, after the "Sermon on the Mount" to ask, "Lord, teach us to pray," (Luke 11:1)

It would seem that the experiences of "feeding the multitude", "stilling the storm", and all the various "healing experiences" would have provoked the question, "How do you do that?!" And yet, the form of prayer is not provided at those occasions, but after the declaration of the "Blessedness of Being", and the admonition that Truth does not come from "without" - but only as the understanding of "I" - "Ye have heard that it was said by them of old time . . . But I say unto you, . . ." (Matthew 5:21-22 & 27-28)

This may give some impression that the "purpose" of prayer isn't especially FOR "healing". That assumption may be reinforced in the structure of "Science and Health with Key to the Scriptures", with "Prayer" as the first chapter and "Christian Science Practice" as the 12th. So giving the familiar "Lord's Prayer" a little more thought might be useful.

"The Lord's Prayer is the prayer of Soul, not of material sense." (S&H 14:22-24)
( - not the prayer of a person with a problem - nor is it initiated "because of" a "problem".)

"After this manner therefore pray ye," and then he gave that prayer which covers all human needs." (S&H 16:9-11) . . . ("covers" doesn't say meets, satisfies, fulfills, or even fixes - but removes the sense of a human in need, and the belief in the need for something human, - from consciousness.)

It useful to appreciate that Jesus addressed thought where he found it.
1. He provided the most basic counsel, "Do unto others." While seemingly referring to human behavior, it indirectly invites the awareness of the sense of Good as universal and inclusive.
2. He then addressed a more "mature" state of thought, "It is done unto you as you believe."
Here, again, it indirectly brings attention to the subjective nature of experience, in that "your experience" is directly related to "your" belief and NOT circumstances or someone else's behavior.
3. And to the disciples, presumably closest to the Christ understanding, "Ye shall know the Truth." Here it is important to appreciate that it wasn't the Truth "about", or "for" something or someone, but exclusively the Truth that constitutes Freedom. Which indicates there is no "outside" to Truth. "knowing the Truth" doesn't HAVE an effect, but IS the effect of Truth - Divine Mind, Infinite Principle, knowing, interpreting, Itself. "It is Truth's knowledge of its own infinitude which forbids the genuine existence of even a claim to error." (No & yes 30:18-20)

In this light, some see the "Lord's Prayer" as something to recite, it is kept as the supposed level of "behavior" - saying the "right words", doing the "right thing". Others, of the "2nd level", begin to appreciate its more "metaphysical" meaning and perceive that since God is Spirit, to acknowledge God as "Father", presupposes the acknowledgment of identity as presently "spiritual". This attitude of prayer lifts us above the familiar approach the suggests that we must pray TO something, ABOUT or FOR something else. "If we pray to God as a corporeal person, this will prevent us from relinquishing the human doubts and fears which attend such a belief, and so we cannot grasp the wonders wrought by infinite, incorporeal Love, to whom all things are possible." (S&H 13:20-24)

Then we have what could be considered as a "3rd level". Which is what I would like to explore here. It begins with the acknowledgment that Jesus said, "I and [my] Father are one." (John 10:30) And a further consideration of ,"But the hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth: for the Father seeketh such to worship him. God [is] Spirit: and they that worship him must worship [him] in spirit and in truth." (John 4:23-24)

That to "worship in Spirit and in Truth" implies identifying with Spirit and Truth - to begin with. "For right reasoning there should be but one fact before the thought, namely, spiritual existence." (S&H 492:3-4)

Since God is the only Cause or Conceiver, and God is Mind, then Mind "causes" Ideas. All there is to "Man and the universe", is Idea, and Idea is not a "conceiver". So prayer is not an activity which is begun because "man" conceives there is a "problem" or a "need", or even "feels the need" to "commune" with God".
Therefore, "prayer" is not something that "man" initiates or performs, but is, in fact, Mind's own Self-expression as Self-understanding. And since, "I and my Father are one", the prayer doesn't pray TO the Father, but AS the Father. "Not materially but spiritually we know Him *as* divine Mind, *as* Life, Truth, and Love." (S&H 140:7-8)

"Divine Science demonstrates Mind as dispelling a false sense and giving the true sense of itself, God, and the universe; wherein the mortal evolves not the immortal, nor does the material ultimate in the spiritual; wherein man is coexistent with Mind, and is the recognized reflection of infinite Life and Love." (MW 190:4-10)

So, with God as the Source of all, and the fundamental activity being "dispelling a false sense and giving a true sense of Itself":
"The starting-point of divine Science is that God, Spirit, is All-in-all, and that there is no other might nor Mind, _ that God is Love, and therefore He is divine Principle." (S&H 275:6-9)

"The Christlike understanding of scientific being and divine healing includes a perfect Principle and idea, _ perfect God and perfect man, _ as the basis of thought and demonstration." (S&H 259:11-14)

". . . it is impossible to conceive of such omnipresence and individuality except *as* infinite Spirit or Mind." (S&H 331:23-24)

". . . the power and perfection of a released sense of Life in God and Life *as* God. The Scriptures declare Life to be the infinite I AM," (MW 189:18-21)

"It is not ye that speak, but the Spirit of your Father which speaketh in you." (Matthew 10:20)

"Prayer, watching, and working, combined with self-immolation, are God's gracious means for accomplishing whatever has been successfully done for the Christianization and health of mankind." (S&H 1:6-9)
(Note: "God's gracious means", - which might refer to the above "dispelling a false sense" - not "man's means".)

". . . the things of God knoweth no man, but the Spirit of God." (1 Corinthians 2:11)
(The only Mind to know God - IS God.)

"The infinite is one, and this one is Spirit; Spirit is God, and this God is infinite good.
This simple statement of oneness is the only possible correct version of Christian Science." (My 356:25-28)

If we consider the above passages as fundamental, then how might one see the "Lord's Prayer" as "the prayer OF Soul", as a declaration of Mind knowing what "I AM", and not as a something "said by" "Man"?

I welcome any insights you may have on this "different approach" to the Lord's Prayer . . .
Thanks

With ALL Blessings
Michael
):->