Apart from Him, all our prayer is ineffective and should be recognized as vain. In all the prayers that are lifted up from earth to heaven, He is the Mediator, the Intercessor and the Mediator, only by Him and through Him do our prayers receive power, and we have access to the Heavenly Father and to the Throne of grace. And whatsoever ye ask of the Father in My name, that I will do it: that the Father may be glorified in the Son. And whatsoever ye ask in My name, I will do it" (John 14:1314).

We, who are born in the flesh on earth, now have the audacity to call Almighty God our Father, whereas before the coming of the Son of God to earth, no one dared or had the right to call Him so. But the Son of God, having become the Son of Man, gave us this supreme blessing. All the apostles especially try to inspire us with this feeling of our sonship with God.

The holy Apostle John the Theologian teaches: "See what love the Father has given us, that we may be called children of God, and be children" (1 John 3:1).

It is written about St. Gregory the Sinaite in the Philokalia that he, having diligently read the writings of all the holy fathers and carefully considered, discussed and pondered everything, and also in the experience of his life saw the incomparable superiority of the Jesus Prayer, the abundant Divine power hidden in it, the complete satisfaction of the highest needs of the spirit by it, and the complete peace of his heart, that, of course, all this happens from the union of our soul with the Lord, – commands all who only wish to be a participant in eternal life, to have all diligence and diligence in its production and acquisition.

He reports that many of the holy saints of God, throughout their lives, were engaged in psalmody, that is, they fulfilled their prayerful service to the Lord by reading prayers, psalms, canons, troparia, and so on, but towards the end of their lives, when they approached perfection, they abandoned the reader's prayer and all its variety, and occupied themselves exclusively with the Jesus Prayer, as gathering together the mind and all the forces and feelings of the soul and directly uniting with the Lord. He adds that this last, that is, the Jesus Prayer, is the shortest and closest path to God, and the first is long, tiring and not so convenient.

And all the holy fathers and saints of God who wrote about the spiritual life could not find words to adequately depict all the loftiness and necessity of prayer. And this, of course, is because, when it is properly produced, when it is created in repentant feelings, from a broken heart, in the awareness of one's spiritual poverty and guilt before God and in the expectation of His Heavenly help, there is a union of our heart with the Lord. And this combination, according to the Holy Fathers, is the highest degree on the path to eternal salvation, because, having united our inner being, through prayer, with the Lord, in Whom is the source of life, we can no longer be deprived of eternal life, having in ourselves the self-life and the self-existent vital principle. That is why Symeon the New Theologian says that if we do not see the Lord here, in this life, then we will never see Him; if we do not unite with Him here, then we will never be united. But it is impossible to see the Lord and unite with Him without grace-filled prayer.

There is no doubt that every other prayer composed by the Holy Fathers is God-inspired, Divine, and partakes of the power of grace, to the extent of our proper attitude to it; but with its more or less complex complexity, it does not have the easy convenience of being able to read it constantly, at any time, at any occupation, and in any place. In spite of its brevity, the Jesus Prayer contains the nature belonging to the Son of God both in the economy of our salvation and in His Divine hypostatic state.