I have to admit, this Letter really threw me. Maybe someone can enlighten me as to Lewis' initial thought process was - but let's see if we can break it down.
The question at hand is the form of prayer and there are several modalities of form. First, there is standardized liturgy versus personal liturgy. Second, there is one's pose during prayer, and third, there is communication to God via speech versus thought as the means of prayer. In conclusion, Lewis seems pretty liberal and willing to let people decide what forms 'speak' best to them, but he still makes certain statements which I feel the need to bring up.
The first is Lewis assertion that the highest form of prayer is prayer without words. Now, in some respect I agree that there is a place for prayer without words. In fact, as we've discussed, such prayer may be the function of the shofar on Rosh HaShana or Susan's Horn - the realization that as a finite human I don't even understand my own needs, and so I am going to simply turn to go with a call or a cry and let Him fill in the rest.
But that is not what Lewis is referring to. Lewis means prayer without any physicality whatsoever. In fact, he says that his first attempts was that even when praying for someone else he strive not to name the individual but to simply have a mental picture of the person. My guess is that via this sort of 'prayer' Lewis is hoping to shed as much physicality as possible and, by using on mentality, come as close to God as possible?
It goes without saying that traditional Jewish prayer, which requires not only the words to be mouthed but also to be heard by the person praying, rejects such a notion. The Talmud is clear that God Himself comes to the synagogue. He is close by even in exile. There is no need to shed our bodies in order to reach out to Him.
It's not my place to say, but I don't see why a Christian would feel any differently. Does not Aslan assert to Bree (in a way that is foreign to Judaism) that he can be touched and smelled?
So, that is my first thought on this Letter. I would suggest the opposite of Lewis. Better that prayers should be spoken and names should be named. This enables people to better internalize, better concentrate, and better recognize that, even though they are physcial beings, they are beloved by God who 'lowers' Himself to hear our prayers.
From a practical standpoint Lewis comes to this conclusion as well. I would argue that part of prayer is recognizing who we are, embracing it, and understanding that we can still approach Him. Thus, on Rosh HaShana we pray, whether we are sons or whether we are servants our eyes look towards You, until You have mercy upon us.
