actualized spiritual life.  Such prayer is well defined by the mystics, as “a devout intent directed to God."[91] What happens in it?  All writers on the science of prayer observe, that the first necessity is Recollection; which, in a rough and ready way, we may render as concentration, or perhaps in the special language of psychology as “contention.”  The mind is called in from external interests and distractions, one by one the avenues of sense are closed, till the hunt of the world is hardly perceived by it.  I need not labour this description, for it is a state of which we must all have experience:  but those who wish to see it described with the precision of genius, need only turn to St. Teresa’s “Way of Perfection.”  Having achieved this, we pass gradually into the condition of deep withdrawal variously called Simplicity or Quiet; a state in which the attention is quietly and without effort directed to God, and the whole self as it were held in His presence.  This presence is given, dimly or clearly, in intuition.  The actual prayer used will probably consist—­again to use technical language—­of “affective acts and aspirations”; short phrases repeated and held, perhaps expressing penitence, humility, adoration or love, and for the praying self charged with profound significance.

“If we would intentively pray for getting of good,” says “The Cloud of Unknowing,” “let us cry either with word or with thought or with desire, nought else nor on more words but this word God....  Study thou not for no words, for so shouldst thou never come to thy purpose nor to this work, for it is never got by study, but all only by grace."[92]

Now the question naturally arises, how does this recollected state, this alogical brooding on a spiritual theme, exceed in religions value the orderly saying of one’s prayers?  And the answer psychology suggests is, that more of us, not less, is engaged in such a spiritual act:  that not only the conscious attention, but the foreconscious region too is then thrown open to the highest sources of life.  We are at last learning to recognize the existence of delicate mental processes which entirely escape the crude methods of speech.  Reverie as a genuine thought process is beginning to be studied with the attention it deserves, and new understanding of prayer must result.  By its means powers of perception and response ordinarily latent are roused to action; and thus the whole life is enriched.  That faculty in us which corresponds, not with the busy life of succession but with the eternal sources of power, gets its chance.  “Though the soul,” says Von Huegel, “cannot abidingly abstract itself from its fellows, it can and ought frequently to recollect itself in a simple sense of God’s presence.  Such moments of direct preoccupation with God alone bring a deep refreshment and simplification to the soul."[93]