Type to search

Prayer and Meditation – a Support in Life

Anne Külper 27. September 2018

By Anne Külper

“Prayer and meditation exist as very important supports on our way towards the light, and thereby in the development of neighbourly love in our daily life. With the help of these two factors one can release a strong magical force, which in both cases when used incorrectly, can also turn into black magic” (Livets Bog (The Book of Life), vol. 6, section 2014).

Martinus also describes prayer and meditation as a road leading to “the intimate correspondence with the Godhead”. When we were “believers”, in the sense that we believed everything written in the Bible without receiving a deeper explanation, it was prayer that saved us in many difficult situations in life. This contact with God gradually dissolved when we could no longer believe and were not satisfied with the explanations given in the Bible. Due to this, prayer vanished from our lives. Until we again find ourselves in critical life situations and begin to ask ourselves what is the meaning of life. Maybe at that point we begin to use prayer again, without really knowing why. We might feel slightly uncomfortable resuming prayer.

An inner longing for contact with something we cannot quite define

When I began studying Martinus I myself also experienced quite a great resistance against praying. At school and in the confirmation classes we had learnt to say the Lord’s prayer, but it was more like gabbling a chant, it didn’t mean anything to me. I was critical of religious ceremonies and peculiar expressions such as bowing one’s eyes and heart before God. Surely one cannot bow one’s heart, I thought quietly to myself. That was years ago, but now I understand that bowing one’s heart has to do with humility, letting God’s will be done.
It took quite a while before I became aware that there was a dialogue taking place inside me. Neither did I reflect over who I was actually talking to. It was probably mostly me who did the talking, but I must have received some kind of answer, because everything felt much easier after sitting quietly for a while “talking”. And even though I am not quite sure that it is “prayer”, the inner dialogue with life or God, but it is perhaps still what Martinus calls prayer – a kind of mixture of prayer and meditation, in which meditation is an inner silence making it possible to listen and “sense” the closeness of God.
“Prayer is a mental activity from us to God. Meditation is listening in order to hear when God speaks to us.” This is what Edgar Cayce, who lived in the USA between 1877 and 1945, says. He could enter into a different state of consciousness and help many people. I have read a little book Meditation – Gateway to Light1 by Elsie Sechrist who was a close associate of Edgar Cayce. She writes about the three keys to meditation: sincerity, enthusiasm – as “an inner fire, an inner light searching for its origin”, and persistence – “day after day we need to make an effort to re-establish the connection.”
Indeed, an inner longing for contact with something we cannot quite define. When God is no longer a man with a white beard sitting on a throne in heaven but a being that we all live in, and that lives in us, as Martinus suggests, how do we then make ourselves an inner image of God? And can it be an “image”? Or just something invisible that we to an increasing degree feel is there, a force, a presence that fills the whole of the universe… But how do we experience within ourselves that which we call God? In a meditative state stillness comes to us, and a quietness, filled with something beyond description. A peacefulness, maybe. Everything is the way it should be…

The road to Shangri-La

“What is meditation? It is not pondering or daydreaming, but gradually as you find out that your bodies are made up of the physical, mental, and spiritual, it is the attuning of the mental body and the physical body to its spiritual source.” This is how Edgar Cayce describes it in one of his readings, where he, in a different state of consciousness, answers questions.
He was also asked the question: “How does one pray?”
“Many people today ask themselves the same question as the disciples did when they asked Jesus to teach them how to pray. But it would be presumptuous of us to tell others exactly which words to use in something as private and personal as a prayer.
The words are not so important. What is important is the spirit in which they are said. God already knows more about the contents of our hearts than we ourselves do. The real need is to be constantly aware of Him as the Source of protection, and that we pray in order to keep the contact with Him unbroken.”
He also receives the question: “Which position is the best when praying?” This is what Elsie Sechrist writes in the little book: “A group of priests met up one day to deal with this big problem. They spoke for a long time without coming to any conclusion. Some stated it was necessary to kneel. Those with bony knees said that one could just as well sit down. Others said they had to walk backwards and forwards in order to build up the necessary inner glow. When the debate threatened to become over-heated, they decided to let the only priest that had been quiet throughout the discussion decide. He came from a rural parish and he answered: “One day when I was late on my way to the church service, I ran across my neighbour’s yard and fell head first into his well. Halfway down my foot got caught on a broken plank and I found myself hanging there upside down. I tell you, my brothers, never have I prayed so well, neither before nor after.” I hope this shows that it is not the position, but how sincere we are, that makes our prayers effective.”
A rather unlikely position for praying, one could say. But is it not when we are in the most desperate situations that are prayers become extra intense? And in the middle of our despair we can also suddenly experience an intense closeness to God …
This question has been answered in a similar way also by Martinus in the article “The Road to Shangri-La” (English Kosmos no. 1/1994.) “Christ has taught us that one can pray anywhere, and that ‘one should keep on praying and never lose heart’. Kneeling is not a prerequisite for prayer. God does not say ‘Can you please get down on your knees.’ God is not so petty-minded as to demand that you should put your hands together, find special positions or have special ceremonies. You need only to send a thought, even the slightest sigh will be heard. There is a great host of highly evolved initiated beings that are God’s tools for promoting world redemption and who are initiated in listening to all human beings’ prayers.”
Later in the same article Martinus writes about another aspect of prayer. “If you pray every day, this becomes a living reality for you that you cannot be without. You will go through the world with a great sense of security. If God is present in everything you do, you are raised above anxiety and fear, whatever happens. In this way you can conquer all those cliffs, dangerous rocks and steep mountain sides […] which lie as obstacles in your way forward in the form of intolerance, hatred, envy and jealousy. Through the tremendous power of prayer we receive great help in overcoming these difficulties and in attuning to the wavelength of the cosmic analyses and thereby to the wavelength of infinite love that is the eternal light we need to reach in order to become ‘human beings in the image of God’.”
Martinus himself with what he describes as his “cosmic consciousness” was continually ”online” or connected to God. For him all conversations and encounters were meetings with God. And we can practice a little bit every day to see God in everything and in everybody we encounter. In this way life becomes more and more a state of prayer and meditation. Sometimes quietly, sometimes more solemnly, but also with a happy laugh and a glint in the eye.


1. From the Reading Series No 7, published in 2007 by Reincarnation Books, edited by Gun Olofsson

Translated by Anne Pullar


You Might also Like