The Prayer. Yeyazel

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      The idea of divinity changes.

      The deity is still seen as powerful and often capricious, unpredictable and irascible, but man tries, through prayer, to ingratiate himself in its favors.

      If before the divinity was a blind fury, a dispenser of life and death at her own pleasure, she has now turned into a God who, if treated in the right way, can also help the individual man and the various human races.

      This is the birth of behavioral ethics, whereby through righteousness we become friendly to the divine eyes and therefore worthy.

      The same as the child who realizes that, with certain behaviors, he is evaded, punished or even beaten, while with others he makes satisfied his parents.

      By chance, from Sumerians the story begins and the prehistory ends, and this is established because of the first written document, which was nothing but a code of behavior, the famous law of the eye for eye, tooth for tooth.

      If you wired an eye to someone, yours will be taken away, a simple and very common law in children’s minds and, alas, even in a lot of adults.

      The child thinks in this way, if he is given a kick, it’s right for him to return it, if a toy is stolen, he feels in the right to steal to counterbalance the bad at once.

      So, the prayer is still dominated by fear of a dangerous divinity, by it is permeated by the hope of being able to ingratiate it.

      God himself follows the same human evolution, transforming himself from being capricious to ethical, if he is treated with the proper ways.

      The last true religious development, what should represent the transition from a childish humanity to a teenage humanity, which is on its way to the adult stage, is Christianity, the advent of Christ.

      From this point of view, Christ completely overthrows all of mankind because it is still powerful and therefore capable of working miracles, but which allows itself to be killed without manifesting its strength.

      The Doctrine of Christ focuses on unconditional love, it teaches us to abandon the law of the retribution, to stop reacting, to stop making a bread for cakes by virtue of a higher love.

      He teaches us to stop looking for causes on the outside, in other people but to look inside each one of us, to stop judging others but to judge oneself.

      Bu this teaching requires that the mankind take responsibility and move from the stage of the child, that needs its parents, to that of a self-sufficient adult.

      â€œYou have heard that it was said, ‘Eye for eye, and tooth for tooth’. But I tell you, do not resist an evil person. If anyone slaps you on the right cheek, turn to them the other cheek also. And if anyone wants to sue you and take your shirt, hand over your coats as well. If anyone forces you to go one mile, go with them two miles. Give to the one who asks you, and do not turn away from the one who wants to borrow from you” (Matthew 5:38-42).

      Why does Christ teach all this?

      It is out of all logic, what benefit could we ever gain from such behavior?

      But there is one reason, and it is very important: “Be merciful, just as your Father is merciful”. “Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Give, and it will be given to you. A good measure, pressed down, shaken together and running over, will be poured into your lap. For with the measure you use, it will be measured to you” (Luke 6:36-38).

      What does all this mean?

      It means that what happens to us does not depend on external circumstances, but it is created by us, by what we are within ourselves.

      If we are irascible, for example, we will continue to experience situations where such irascibility will continue to come out and to surround ourselves as a series of events throughout our existence.

      In other words, our irascibility will attract further irascibility, this in order to be able to manifest itself, since it is what we choose to be.

      If we are poor, but more than being poor, we believe that we are poor, we will only attract more poverty around us.

      If we hate our neighbor, we will continue to live this hatred towards us because it is what we have chosen to live, vice versa if we live in love, love is what will be refunded to us, and in abundance.

      This is the promise of Christ, who brings us closer to the divinity as his children and not as dancers in his hands.

      â€œBe perfect, therefore, as your heavenly Father is perfect” (Matthew 5:48), this is the encouragement, becoming the image and likeness of the divinity, becoming co-creators of existence.

      The life is manifested around us in the exact way in which we believe it is, the predominant thoughts in us will be those that will prevalently form what surrounds us, according to the ancient axiom “as above, so below”.

      And how does prayer evolve when this point is reached?

      â€œSo I say to you: Ask and it will be give to you; seek and you will find; knock and the door will be opened to you. For everyone who asks receives; the one who seeks finds; and to the one who knocks, the door will be opened” (Luke 11:9-11).

      This is therefore the true role of prayer, that of being connected with heaven and to be able to obtain, to be able to change one’s own lives, to be able to desire what one wants.

      

      

      WE ASK

      

      

       No one gets tired of being.

       The aid is an act in accordance with nature.

       Do not tire of receiving or sending it.

       Marcus Aurelius

      

      

      

      

      

      

      

      

      

      

      We people act rather strangely in the field of prayer, or simpler in asking.

      We would like to live different lives, we have desires, dreams, hopes, objectives, goals or purposes, the desire to have more or better, but, despite all this, we do not ask, neither to God, nor to ourselves.

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