1. St. Alphonse proves to us that, “He who prays certainly saves himself and he who does not pray certainly damns himself”. St. Augustine teaches us that, “Only the one who knows how to pray well, knows how to live well”. Consequently, above anything else we must concern ourselves – for our own selves and for souls – with the perfect organization and the constant functioning of the life of prayer.

2. We must constantly beg this grace from the lord, from whom every perfect gift comes, making our own the humble and ardent request of the apostles: “lord, teach us how to pray”. The knowledge of the theories of prayer is not sufficient for a life of prayer. Every life needs a vital spirit. Then we ask the Lord: “Pour out upon us the spirit which you have promised through your prophet”.

3. The spirit of the Lord vivifies our souls with supernatural life. He works in us through the sacraments, through which he gives us grace, which is our supernatural life, and charity which is the heart of this life. He likewise grants us the theological and cardinal virtues, and the gifts which are the powers and the faculties of this life. Through spiritual formation and religious instruction, he prepares us and offers us the nourishment for this life of ours.

4. In the supernatural world God is everything, and God is all love; his omnipotence and wisdom is all love; his mercy and justice is all love; his goodness and holiness is all love. In order to exercise and reveal the effects of love, in order to obtain and produce the effects of love, it is enough to talk to God lovingly, and this is prayer; that is why the Holy Spirit, spirit of our supernatural life, is given to us as a spirit of grace and of prayer.

5. Prayer is what gives us, and activates our lungs and arteries for the internal functions of life. Prayer is what gives us and moves both of our legs and feet to walk on the path of this life. Prayer is what gives us and activates arms and hands to accomplish the work of life. Prayer is what gives us and enables us to use arms and hands to fight the battles of life. Prayer is what gives us and activates the wings, to elevate us to heaven, and the lever to lift up the world.

6. The first characteristic of prayer is that it should be abundant, in order to accomplish what has been written: “Oportet semper orare et numquam deficere”, that is, “it is necessary to pray always without ever ceasing”; and: “Sine intermissione orate”, that is, pray without interruption. Imitating the liturgy of the hours, in our daily community life, first we take literally the “Septies in die laudem dixi tibi”, that is, “seven times a day I sang your praises”, and then, we take it in its real sense of praying endlessly in our private life.

7. In order to guarantee a continuity and perseverance in prayer, it is necessary that prayer be constantly different, so that it may not cause nausea or boredom; it is written: “The conversation with the Lord does not cause boredom”, consequently, we do our utmost to take inspiration for prayer from all the endless circumstances of life. We bring into our prayer the variety of all things and circumstances which, in our short and limited natural life, are so numerous, and which are much more abundant in the supernatural life, which partakes of the immensity and infinity of the Lord.

8. Here we are with a multitude of exercises, practices and devotional acts whose simple listing may amaze us; and yet this is only a sample, an early fruit which gives an idea of the blossoming of acts, practices and exercises of sanctification which bloom in a soul of good will. In the spirit of love we must thank the Holy Spirit, inspirer of such a wealth of good ideas; we must foster their development and growth, without expecting from others or presuming for ourselves to do them all every day (which would be totally impossible).

9. That is why they are distributed for the various seasons, months and days of the year, with intervals frequent enough to prevent the formation of a habit, and thus maintain the character of variety and novelty of spirit which is so dear to us. Even thus distributed they must be thought of and practiced, not as an end in themselves, but simply as a means to the end. They are ordained to the elevation of the soul to the Lord; when the soul is elevated and united with him, it can and must rest in him as long as lasts the desired effect; afterwards, the individual can repeat what has been most helpful to him, rather than moving to another means of devotion, even if different ones were offered or indicated.

10. Acts, however, are needed everywhere and always, acts of devotion and of prayer. Otherwise, one falls into the hands of idleness, the most untamable monster according to Fr. Faber. Direct, intense, elevated acts! Acts which will constantly and increasingly intensify and extend themselves to the point of being identified and lost in the intimate sense of this or that truth, of this or that duty, of this or that activity in the awareness of the presence and union with the Lord. Even in divine union we have acts which are most simple, but still are always acts, “Give me acts and I promise you perfection,” we can repeat with the thought, if not the words, of that great spiritual director, the Redemptorist Venerable Passerat.

11.Therefore it is necessary to learn for ourselves, and to teach to others, to everyone, the knowledge of prayer, which is the most important part of the knowledge of eternal life. We should possess the philosophy and the theology of prayer. We treasure the teachings and experiences of the saints in the life of prayer. We meditate often on the divine words referring to prayer. We live the life of prayer with the spirit of prayer as, for example, Charles’ “The Life of Prayer”. That is the prayer of all the hours and of all things.

12. Since ordinarily the beginners feel some discomfort in living fully in the supernatural and experience hardship in acquiring the virtuous habit of prayer, especially mental prayer, it is necessary to learn the various methods of prayer and faithfully practice the one that is adequate to the internal and external circumstances of one’s life.

The spiritual profit of a beginner depends mostly on the perseverance in the method. When the soul is elevated to less discursive and more effective forms of prayer, that is, contemplation, the method is no longer needed.