Narnaz, prayer, is an inherent attribute in every soul. Whatever and whoever appears to man beautiful, superior, precious, wins him, and he surrenders himself, conscious of his imperfection and dependence upon the object or being that has conquered him. It is therefore that there have been so many objects, such as the sun, moon, planets, animals, birds, spirits, and men, that different individuals have worshiped -- whichever appealed to them, according to their evolution. But the inspired souls have from the first day of creation realized that all the objects and beings which bowed down the head of the admirer are in appearance many, but in existence One. Therefore the One is idealized as the Supreme Being, as the Sovereign of both worlds, as God. While all worshiped many, they only worshiped the One, and have taught, under whatever religion it may have been, the same truth, bowing to that One Who alone deserves all kinds of worship.

As there have been so many kinds of people in the world, so many customs and manners, so one bowed differently from the other. In one country people bent down; in the other country they folded the hands; in one country people knelt down; in the other they prostrated themselves. The Namaz, therefore, was a form adopted to reconcile all and combine all customs in one form of worship, that they may not fight on the forms of worship when they all worship One and the Same God.

For the rise of every object or affair, its highest point should touch the utmost depth. The soul, which has descended on earth from its existence in the heavens and which has presumed for the time that it is this material body, rises again to its pristine glory on laying the highest part of the presumed self upon the ground. The mechanism of the body is kept in order by the regular action of the breath through every part of the body and by the regular circulation of the blood in all parts of the body, which can be properly done by the highest part of the body, the head, being placed on the ground.

The world is constituted, in its living beings, of egos, one ego assuming several forms and becoming several egos. Among this variety of egos everyone claims perfection, for it is the nature of the real ego within. Upon examination, this ego proves to be imperfect, for it is the imperfect division of the perfect ego. It is not perfect, yet it claims perfection in its ignorance, and longs for perfection when wise. This perfection the imperfect ego can only attain by practicing in the way of worship and of life in the world, in which he may show such humility, meekness, and gentleness that this false presumption which has formed the imperfect ego may be crushed; then what remains will be the perfect ego. Narnaz is the first lesson for this attainment.