We hereby continue the methodical study of "The Gospel According to Spiritism" by Allan Kardec, the third of the works of the Kardecian Pentateuch. The first edition was published in April, 1864. The answers to the questions suggested for discussion are at the end of the text below.
Questions for discussion
A. Where does the power of prayer manifest itself precisely?
B. Does a prayer help the Suffering Spirits?
C. When and how should we pray?
D. How can we define the feeling of bliss given to us through prayer?
Reading text
377. Assuming that man can do nothing regarding the evil that he cannot avoid and, therefore, all prayers are then useless to get rid of them, would it not already be good enough to have the option to exclude the evils that are only caused by himself? Therefore, we can easily understand the prayer and its action since its purpose is to attract the inspiration of the good Spirits and they give us the strength to resist bad thoughts, which could strongly harm us if put into practice. In this case, they do not remove the evil, but rather distract us from the evil thoughts that can harm us with no prejudice to the fulfillment of God's laws, nor do they cancel the course of Nature's laws. They only avoid that we violate them by guiding our free will. However, they do this without our knowledge, in an imperceptible manner, not to overpower our will. (Chapter XXVII, section 12.)
378. In this manner, man is in a position of someone who asks for good advice, but maintains his freedom to follow it or not. God wants it that way, so that man is responsible for his own actions and, therefore, has the merit of his choice between good and evil. Thus, man is sure of receiving this advice if he asks for it with faith. The words "Ask and you shall obtain" apply specifically to this situation. (Chapter XXVII, section 12.)
379. Prayers are not only limited to this. That is why all the Spirits recommend it. Renouncing to prayer is to deny the goodness of God, and to refuse His assistance. When we renounce to prayer, we abdicate of helping others with the blessing of a prayer. (Chapter XXVII, section 12.)
380. When granting our request through a prayer, God's purpose is most of the times to reward our intention, devotion, and faith. The prayer of the righteous man has the most merit in the eyes of God and it is more effective too, because the vicious and wicked man cannot pray with the unction and faith that is only given by the true feeling of compassion. (Chapter XXVII, section 13.)
381. Since prayer has a kind of a magnetic action, one may think that its effect depends on the fluidic strength of the one who prays. It is not so. The Spirits act on man, and if required, they supply the shortcoming of the one who prays, acting directly in their behalf, or giving him an exceptional strength momentarily when they believe that the one who prays is worthy of this grace or when it can be beneficial. (Chapter XXVII, section 14.)
382. A person, who thinks it is not good enough to practice a healthy influence, or not worthy of being heard, should not refrain from praying for others. This person's insight of its own inferiority is a proof of humility, and God is always gratified by this self-knowledge, and shall take into consideration its charitable intention. Unction and faith are, therefore, a first step towards conversion. The good Spirits are most happy to encourage it. The only prayer that is rejected is the one uttered by the proud man, who has faith in his own power, merits, and believes his power is capable of surpassing God's will. (Chapter XXVII, section 14.)
383. The power of prayer is in man's thought and it does not depend of words, place, or time. Therefore, one can pray everywhere and at anytime, alone or together. Place and time only influence if they favor self-communion. Praying together is more powerful, especially if all who are praying are linked by heart by the same feeling and the same purpose, because it is a prayer uttered together and in unison. (Chapter XXVII, section 15.)
384. Paul said to the Corinthians, "If I pray in a language that I do not understand, my heart prays, but my understanding does not reap the fruit. If you praise God only in your heart, how can a man, who only understands his own language, answer amen at the end of the prayer, if he does not understand what is said? Not that you are wrong, but others do not identify themselves with it". (1st. Epistle to the Corinthians, Chapter XIV, 11 to 17.) A prayer only has value according to the thought to which it is associated. Now, it is impossible to associate any thought to what one does not understand, since what we do not understand does not touch our heart. (Chapter XXVII sections 16 and 17.)
385. Suffering Spirits ask for prayers and these are useful to them, because they feel less abandoned and unhappy when they see that there is someone, who thinks of them. Moreover, a prayer influences them more directly: it reassures, and instills in them the desire to rise by repentance and reparation, and possibly removes their bad thoughts. This is the reason why prayers can relieve and shorten their sufferings. (Chapter XXVII, section 18.)
386. There is no eternal punishment. God's law is long-sighted. It is always fair, just, and merciful and, therefore, it does not establish a time for a punishment, whatever it may be. (Chapter XXVII, section 20.)
387. The Father's law can be summarized as follows:
a) Man always suffers the consequence of his faults. There is not a violation of the law of God, which does not have its corresponding punishment.
b) The severity of the punishment is proportionate to the seriousness of the offense.
c) A punishment has no determined time, whatever the fault may be. It is subject to the repentance of the guilty and to his return to the path of good. Punishment lasts as long as the obstinacy in evil. It would be perpetual if perpetual were man's obstinacy. It will not last long, if repentance is ready.
d) If the man, who is guilty, begs for mercy, God hears him and provides him with hope. However, his repentance is not enough. It is necessary to repair the harm he has done to others. This is the reason why man is subject to new tests by means of which and using his free will, he can always practice good, repairing the harm previously inflicted.
e) Man is thus the judge of his own fate. It is his responsibility to shorten or extend indefinitely his ordeal. His happiness or misery depends on his desire to practice well. (Chapter XXVII, section 21.)
Answers to the proposed questions
A. Where does the power of prayer manifest itself precisely?
The power of prayer is in man's thought and it does not depend of words, place, or time. Therefore, one can pray everywhere and at anytime, alone or together. Place and time only influence if they favor self-communion. (The Gospel According to Spiritism, Chapter XXVII, sections 14 and 15.)
B. Does a prayer help the Suffering Spirits?
Yes. Prayers are useful to them, because they feel less abandoned and unhappy when they see that there is someone, who thinks of them. Moreover, a prayer influences them more directly: it reassures, and instills in them the desire to rise by repentance and reparation, and possibly removes their bad thoughts. This is the reason why prayers can relieve and shorten their sufferings. (Ibid, Chapter XXVII, sections 18 to 21.)
C. When and how should we pray?
Besides the regular prayers in the morning, at night, and on the days consecrated to prayer, it can be said at any time. As to how to pray, we must do so with humility, thanking God for all the blessings we have received. The prayer request should be limited to the graces we really need, and it is useless, therefore, to ask the Lord to abbreviate our trials, and give us happiness and wealth. Indeed, we should pray to the Father to give us the precious possessions of patience, resignation and faith, and above all the strength that enables us to improve ourselves every day. (Ibid, Chapter XXVII, section 22.)
D. How can we define the feeling of bliss given to us through prayer?
Prayer is the divine dew that quenches the excessive heat of the passions. The eldest daughter of faith, it leads us to the path that leads to God. In self-communion and loneliness, we will be with God. Let us walk through the paths of prayer and hear the voices of angels. What harmony! No longer do we hear the confused noise and shrill sounds of the earth, now they are the sound of archangels' lyres, the seraphim's soft and smooth voices, more delicate than the morning breezes, while playing in the foliage of our forests. We shall walk among these delights! Our language cannot express the happiness, so fast it goes into all our pores, so alive and refreshing is the source where we drink while praying. Listen to the sweet voices, feel the intoxicating perfumes, which the soul aspires and hears when it enters the unknown spheres, inhabited by prayer! All our aspirations are divine with no carnal desires. In the same way as Christ did, let us carry our cross and feel the sweet emotions that invade our soul, although we are bowed by the weight of an infamous piece of wood of a tree. (Ibid, Chapter XXVII, section 23.)
