http://www.ldysinger.com/@books/Aumann/spir_theol/st12.htm
Prayer of Simplicity
It seems that Jacques Bossuet (1627-1704) was the first author to use this expression,(11) but this type of prayer was recognized by St. Teresa as the prayer of acquired recollection, to distinguish it from infused recollection, the first grade of mystical prayer.(12) Other authors call this prayer the prayer of simple gaze, of the presence of God or of the simple vision of faith.
In the seventeenth century some writers began to call this prayer acquired contemplation. St. John of the Cross and St. Teresa of Avila never used that expression, and although there is no objection to the use of the term (it is simply the prayer of acquired recollection, according to St. Teresa, or the prayer of simplicity, according to Bossuet), many authors now restrict the word contemplation to the mystical grades of prayer. This is more faithful to the language of St. John of the Cross.
The prayer of simplicity was defined by Bossuet, as a simple loving gaze upon some divine object, whether on God himself or one of his perfections, on Christ or on one of his mysteries, or on some other Christian truth. It is a form of ascetical prayer that is extremely simplified. The discursus formerly used in meditation has now been transformed into a simple intellectual gaze; the affections that were experienced in affective prayer have been unified into a simple loving attention to God. The prayer is ascetical, meaning that the soul is able to attain to this type of prayer by its own efforts with the help of ordinary grace, but often it is the transition point to mystical prayer.
The prayer of simplicity is thus the bridge between ascetical and mystical prayer. It is, as it were, the final disposition before the Holy Spirit begins to operate in the soul by means of his gifts. For that reason, one may frequently experience a blending of acquired and infused elements in the practice of the prayer of simplicity. If the soul is faithful,'the infused elements will gradually be increased until they dominate the practice of prayer entirely. Thus, without any shock and almost insensibly, the soul proceeds gently from the ascetical practice of prayer to mystical contemplation. This is an indication of the unity of the spiritual life and of the fact that there is only one road to perfection.
Practice of the Prayer of Simplicity
Because of its simplicity, there is no particular method for this type of prayer. It is simply a question of gazing and loving. It is useful, however, to keep in mind certain counsels. Before we actually enter upon the prayer of simplicity, we must take great care not to try to hasten the entrance into this type of prayer. So long as we are able to meditate and to practice affective. prayer, we should continue with those types of prayer.
The contrary extreme should likewise be avoided. We should not continue the practice of meditation or even of affective prayer if we perceive clearly that we can remain before God in loving attention without any particular discursus or affective movement. St. John of the Cross severely criticizes spiritual directors who try to restrict souls to the practice of meditation when they have advanced far enough to enter the prayer of simplicity.(13)
It is fitting that the soul should dispose itself for this prayer by means of some material, es was done in the use of meditation, but it should abandon it immediately if the attraction of grace so inclines. The preparation should be very brief and should not be concerned with many details. The prayer of simplicity requires that the powers of the soul be intimately united in a loving gaze, and this requires that the object of attention should be simple and unified.
During the practice of the prayer of simplicity, the soul should strive to preserve the loving attention that is fixed on God, but without forcing itself. It must avoid distractions and slothfulness; but if it exerts too much effort it will destroy the simplicity of the prayer. Psychologically it is difficult for us to remain attentive over a long period of time, and therefore we should not expect, especially in the beginning, to be able to practice the prayer of simplicity for long periods of time. As soon as the loving attention begins to waver, we should turn to the use of affective prayer or simple meditation. All must be done gently and without violence. Nor should the soul be upset if periods of dryness occur. The prayer of simplicity is not always a sweet and consoling type of prayer; it is also a transition from ascetical to mystical prayer, and therefore the soul may experience the aridity that normally accompanies transitional states.
Fruits of the Prayer of Simplicity
The fruits of the prayer of simplicity should be manifested in a general improvement and progress in the Christian life. Our entire life and conduct should benefit from the practice of this prayer. And since grace tends more and more to simplify our conduct until it is reduced to unity in love, we should foster this tendency by avoiding every kind of affectation and multiplicity in our relations with God and our neighbor. This simplification of life should characterize those who have entered the prayer of simplicity. It should be especially manifested in a deep and continuous recollection in God.
Even when occupied with the ordinary duties of daily life, the soul should be interiorly gazing upon God and loving him. The presence of God should be especially felt during liturgical prayer and in the recitation of vocal prayer. The examination of conscience should be so implicit that a rapid glance reveals the faults and imperfections of the day: All external works should be performed with the spirit of prayer and with the ardent desire of giving glory to God, and even the most commonplace tasks should be permeated with the spirit of faith and love.
All the advantages of affective prayer over simple meditation are found as well in the prayer of simplicity, but noticeably increased. As affective prayer is an excellent preparation for the prayer of simplicity, so the latter is a disposition for infused contemplation. With much less effort than before, the soul achieves magnificent results in the practice of prayer. Thus, each new grade of prayer represents a new advance in the Christian life.
Strictly speaking, it is not possible to make a complete separation between ascetical and mystical prayer as manifested in any particular soul because persons in the ascetical state are capable of receiving certain mystical influences through the operations of the gifts of the Holy Spirit, and mystics will act in a purely ascetical fashion when the gifts are not actually operating. What is certain is that in the ascetical state there will be a predominance of ascetical activity, and in the mystical state the operations of the gifts of the Holy Spirit will be predominant. Consequently, it is not surprising that the gifts of the Holy Spirit should sometimes begin to operate while the soul is in the highest grade of ascetical prayer, namely, the prayer of simplicity.
