A Short Method of Prayer -- Madame Guyon

Since I am out for the next few days, I leave you in the much more capable hands of some great sages. See you next week. 

There are two means by which we may be led into the higher forms of prayer. One is Meditation, the other is Meditative Reading. By meditative reading I mean the taking of some truths, either doctrinal or practical—the latter rather than the former—and reading them in this way:—Take the truth which has presented itself to you, and read two or three lines, seeking to enter into the full meaning of the words, and go on no further so long as you find satisfaction in them; leave the place only when it becomes insipid. After that, take another passage, and do the same, not reading more than half a page at once.

It is not so much from the amount read that we derive profit, as from the manner of reading. Those people who get through so much do not profit from it; the bees can only draw the juice from the flowers by resting on them, not by flying round them. Much reading is more for scholastic than for spiritual science; but in order to derive profit from spiritual books, we should read them in this way; and I am sure that this manner of reading accustoms us gradually to prayer, and gives us a deeper desire for it. The other way is Meditation, in which we should engage at a chosen time, and not in the hour given to reading. I think the way to enter into it is this:—After having brought ourselves into the presence of God by a definite act of faith, we should read something substantial, not so much to reason upon it, as to fix the attention, observing that the principal exercise should be the presence of God, and that the subject should rather fix the attention than exercise reason.

This faith in the presence of God within our hearts must lead us to enter within ourselves, collecting our thoughts, and preventing their wandering; this is an effectual way of getting rid of distracting thoughts, and of losing sight of outward things, in order to draw near to God, who can only be found in the secret place of our hearts, which is the sancta-sanctorum in which He dwells.
He has promised that if any one keeps His commandments, He will come to him, and make His abode with him (John xiv. 23). St Augustine reproaches himself for the time he lost through not having sought God at first in this way.

When, then, we are thus buried in ourselves, and deeply penetrated with the presence of God within us—when the senses are all drawn from the circumference to the centre, which, though it is not easily accomplished at first, becomes quite natural afterwards—when the soul is thus gathered up within itself, and is sweetly occupied with the truth read, not in reasoning upon it, but in feeding upon it, and exciting the will by the affection rather than the understanding by consideration: the affection being thus touched, must be suffered to repose sweetly and at peace, swallowing what it has tasted.

As a person who only masticated an excellent meat would not be nourished by it, although he would be sensible of its taste, unless he ceased this movement in order to swallow it; so when the affection is stirred, if we seek continually to stir it, we extinguish its fire, and thus deprive the soul of its nourishment. We must swallow by a loving repose (full of respect and confidence) what we have masticated and tasted. This method is very necessary, and would advance the soul in a short time more than any other would do in several years.

But as I said that the direct and principal exercise should be the sense of the presence of God, we must most faithfully recall the senses when they wander.

This is a short and efficacious way of fighting with distractions; because those who endeavour directly to oppose them, irritate and increase them; but by losing ourselves in the thought of a present God, and suffering our thoughts to be drawn to Him, we combat them indirectly, and without thinking of them, but in an effectual manner. And here let me warn beginners not to run from one truth to another, from one subject to another; but to keep themselves to one so long as they feel a taste for it: this is the way to enter deeply into truths, to taste them, and to have them impressed upon us. I say it is difficult at first thus to retire within ourselves, because of the habits, which are natural to us, of being taken up with the outside; but when we are a little accustomed to it, it becomes exceedingly easy; both because we have formed the habit of it, and because God, who only desires to communicate Himself to us, sends us abundant grace, and an experimental sense of His presence, which renders it easy. 

From Madame Guyon's A Short Method of Prayer, Chapter 2