If this fails, you must fall back on a subtler misdirection of his intention. Whenever they are attending to the Enemy Himself we are defeated, but there are ways of preventing them from doing so. The simplest is to turn their gaze away from Him towards themselves. Keep them watching their own minds and trying to produce feelings there by the action of their own wills. When they meant to ask Him for charity, let them, instead, start trying to manufacture charitable feelings for themselves and not notice that this is what they are doing. When they meant to pray for courage, let them really be trying to feel brave. When they say they are praying for forgiveness, let them be trying to feel forgiven. Teach them to estimate the value of each prayer by their success in producing the desired feeling; and never let them suspect how much success or failure of that kind depends on whether they are well or ill, fresh or tired, at the moment.Which is all very brilliant and theological, but you have no idea how unhelpful when you're trying to pray. Because if we don't navel gaze, check our feelings, indulge in human understandable imaginations- what's left? Just saying the words?
But of course the Enemy will not meantime be idle. Wherever there is prayer, there is danger of His own immediate action. He is cynically indifferent to the dignity of His position, and ours, as pure spirits, and to human animals on their knees He pours out self-knowledge in a quite shameless fashion. But even if He defeats your first attempt at misdirection, we have a subtler weapon. The humans do not start from that direct perception of Him which we, unhappily, cannot avoid. They have never known that ghastly luminosity, that stabbing and searing glare which makes the background of permanent pain to our lives. If you look into your patient's mind when he is praying, you will not find that. If you examine the object to which he is attending, you will find that it is a composite object containing many quite ridiculous ingredients. There will be images derived from pictures of the Enemy as He appeared during the discreditable episode known as the Incarnation: there will be vaguer—perhaps quite savage and puerile—images associated with the other two Persons. There will even be some of his own reverence (and of bodily sensations accompanying it) objectified and attributed to the object revered. I have known cases where what the patient called his "God" was actually located—up and to the left at the corner of the bedroom ceiling, or inside his own head, or in a crucifix on the wall. But whatever the nature of the composite object, you must keep him praying to it—to the thing that he has made, not to the Person who has made him. You may even encourage him to attach great importance to the correction and improvement of his composite object, and to keeping it steadily before his imagination during the whole prayer. For if he ever comes to make the distinction, if ever he consciously directs his prayers "Not to what I think thou art but to what thou knowest thyself to be", our situation is, for the moment, desperate. Once all his thoughts and images have been flung aside or, if retained, retained with a full recognition of their merely subjective nature, and the man trusts himself to the completely real, external, invisible Presence, there with him in the room and never knowable by him as he is known by it—why, then it is that the incalculable may occur. In avoiding this situation—this real nakedness of the soul in prayer—you will be helped by the fact that the humans themselves do not desire it as much as they suppose. There's such a thing as getting more than they bargained for!
Monday, July 09, 2007
Screwtape on Prayer
While reading these semi-recent posts (although I know that this wasn't Miri's focus), I kept thinking of a certain passage from The Screwtape Letters, C. S. Lewis' semi-humorous theological work, down in the style of a senior devil writing advice on tempting to his nephew: