Reliance and pressure upon our own inner nature in moments of darkness are sure to be answered by the voice of Krishna, the inner guide.

—W. Q. Judge

We must stand interiorly in a faithful attitude. We must have an abiding settled faith.

—W. Q. Judge

Devotion and aspiration will, and do, help to bring about a proper attitude of mind, and to raise the student to a higher plane, and also they secure for the student help which is unseen by him; for devotion and aspiration put the student into a condition in which aid can be given to him.

—W. Q. Judge

The effectual fervent prayer of a righteous man availeth much.

—James, V. 16

True worship or prayer is an effulgent energy of yearning sustained by and supporting the aspirant's striving toward an ideal end. For this purpose, there is a connecting "bridge"—an inner organ—spanning a special relationship with the divine part in us, and "for absolute cultivation of the inner spiritual man." What is the nature of the bridge—Antahkarana? What is the ideal object toward which our heart is to be bent—after self-purification and withdrawal from personal concerns and involvements?

Lord Krishna has a definite answer and an invitation to his devotee: "There dwelleth in the heart of every creature, O Arjuna, the Master—Ishwara....Take sanctuary with him alone, O son of Bharata, with all thy soul." (Gita, XVIII)

The "Bridge" stands for a two-way traffic between the personal man, the incarnated Manas and its parent, the Real Man or the Higher Manas, which is inclined toward an illumined by Buddhi.

True worship, then, is an act of bridging, a process of gradually building an intimate familiarity and later an exclusive friendship with the Higher Ego—the Dweller (Dehi) within, who can be known only by the heart-consciousness of man.

Soon, the habitual turning for communion becomes the soul's hunger and without this hunger, worship is just a ritual. But the answering response from the Divine never fails, although it is not always felt or recognized. Even as a preparatory state, this relationship, this organization of the clear "channel" of silent communication, is required for mutual exchange and fellowship. As the reciprocal intimacy grows over the years or even lives, it becomes the potent means for the Soul's nourishment and for true progress and self-fulfilment. Frequent remembrance and habitual turning by inward concentration are the chief means of self-opening to the divine influx. The more the Antahkarana clears up and the channel widens through constant outpouring, the greater is the receptivity for the guidance, protection and above all for the renewal of spirit.

Worship, then, is no longer a personal egoistic ritual set apart for an occasion, but a steadfast inner movement in response to a spontaneous hunger in the soul for closeness and peace. And one will not have to wait too long for the descending benediction.

Are we really there to hear the knock, to open the door and receive, when the Christ (Christos) gently knocks at the door of our heart at "midnight"? Many aspirants in their early stages fail to respond adequately when the quickening of the hunger within is not fully recognized, when the Krishna within, calls out to us. For, "The voice of the Master is always in the world," but the noise of our inner market-place drowns it. We need to attune our inner ears.

Some of the "providential help" goes unnoticed or unacknowledged. And much of the aid or whispering guidance registered in the inner planes of our being is seldom identified as such. For the true seeker, there is always help. We must trust that there is an "invisible escort" behind every sincerre aspirant. Faith and trust are the prime conditions of the spiritual undertaking. However interior the process of spiritual development may be, it is not unaided. It is an attitude of certainty that help comes from the inner planes of our being. "The Lord is my rock, my fortress, and my deliverer; my God, my strength, in whom I will trust." (Psalms, 18, 2)

This is the nature of true "dependence" on the Divine, where the role of the Lord is not that of a spoon-feeding, pampering mother, but of a sure guide—our chosen "charioteer" carrying us through the maze and trials of life. Each time one registers an experience of what may be called "divine intervention," a timely help, a saving grace, one ought to fall on one's knees (figuratively) to acknowledge it with gratitude. This, in itself, is a humble prayer.

Mr. Crosbie's letters (The Friendly Philosopher) are full of encouraging thoughts, such as, the devotee is given what is needed for his own development and that no one who strives to lead the path is left unhelped. Now and then, Mr. Crosbie reminded his co-workers of the Biblical statement: "All things work together for good for him who loves the Lord (or Law)."

Few devotees really know their true inner need. We are always making petitionary prayers instead of will-prayer. Oscar Wilde humourously remarked that when the gods wish to punish us they answer our prayers! The legend of the "Midas touch"—a boon king Midas of Phrygia in Greek mythology got from the god Dionysus—shows how some "boons" from the gods become disastrous!

There is a law under which a prayer may be answered and desires fulfilled. It is essentially the power of Faith. In Notes on the Ghagavad-Gita, Mr. Judge states that in whatever way the devotee chooses to worship with faith, it is the Supreme which, though ignored, brings about the result of that faith. For, faith strengthens the will and focuses the image or mental formation that gets objectivized, in time, like a developed photograph. It is simply the working of a natural law on the mental plane, and there is nothing miraculous about it.

There may be many forms of worship. But according to the motive, the degree of development, the end in view and the means employed, three types can be recognized for our understanding. We must clearly distinguish between the conventional "prayers" and the true worship. Meditation (as enjoined in the Bhagavad-Gita), aspiration, and "silent repetition of sacred texts," lift up the heart towards the ideal. This is not the same as praying or imploring for a favour. The former acts are the soul's offerings supported by enlightened faith. The latter is an ordinary human longing with a covetous eye for a reward or special favour.

Any form of worship that is whole-hearted, sincere and deep "in spirit and in truth" will put the individual en rapport with the superior intelligences of the higher planes.

A true seeker does not petition but aspires and prayerfully strives to be worthy, leaving the results to the divine wisdom and mercy of the Law. If one keenly desires to install a sacred "shrine," one must prepare and keep the temple (personality) ready for the sanctuary. The "Building of the Temple" is spoken of in many mystical writings, where it is built without noise and without any chisel or hammer. It means that the aspirant (mason) has to be steadfast in his devotion and self-reliant in his labour. This is the kind of devotion or Yoga the Gita recommends throughout. Soon, a reciprocal relationship is built up. The soul is then more open and receptive, even if the "answer" is not always favourable to the personal man! The formation of intimacy or nearness across the welcoming "Bridge" is in itself a great reward for the seeker's sincerity and fervour. The steadily growing familiarity with one's hidden divine part must create the right condition for the reception of unseen help and an occasional glimpse of the true light.

The tenderly smiling "Compassionate One" is always standing behind the innermost door of our heart—the sacred shrine within, inviting us all. And He may come in front at the hour of death before him who like Bhakta (devotee) Surdas is always thirsty for the glimpse of the beloved Lord. (Gita, VIII, 14)