The “George Ross Clark and…”
Prayer of Holy Inclusion
AI– Yes—this can become a meaningful spiritual practice.
It would not be a traditional Christian prayer, Buddhist mantra, or established liturgy in precisely this form. Rather, it would be a personal contemplative synthesis drawing upon:
- Christian indwelling and participation in divine life;
- Buddhist loving-kindness and Buddha-nature;
- the sacred significance of naming;
- embodied awareness;
- and the inclusion, rather than rejection, of difficult experience.
The central movement would be:
George Ross Clark … and fear.
George Ross Clark … and forgiveness.
George Ross Clark … and anger.
George Ross Clark … and love.
Your name establishes the whole person. The word “and” then brings the difficult or desired experience into relationship with that wholeness.
Fear is present—but fear is not all of George Ross Clark.
Anger is present—but anger does not erase your sacred nature.
Love is cultivated—not as something foreign that must be obtained, but as a capacity already present and awaiting expression.
1. The spiritual meaning of using your full name
When spoken slowly and lovingly, “George Ross Clark” can represent more than an identifying label. It can stand for:
- the person who was born;
- the child who experienced life;
- the man who endured sorrow and difficulty;
- the one who loved and was loved;
- the body carrying the history;
- the present awareness noticing everything;
- and the deeper spiritual capacity for wisdom, compassion, forgiveness, and communion.
The name is not itself the divine spark. Rather, it becomes a doorway through which the whole person is lovingly summoned into presence.
You are not saying:
“George Ross Clark is perfect.”
You are saying:
“The whole life of George Ross Clark is here, worthy of loving attention.”
The voice that speaks the name can be understood as the voice of your deeper wisdom, Buddha-nature, indwelling Christ, compassionate awareness, or soul calling the complete person home.
A Christian understanding
Jesus’ teaching about asking “in my name” is ordinarily understood as more than attaching a verbal formula to the end of a request. Within John’s Gospel, it is connected with abiding in Jesus, sharing his intention, bearing loving fruit, and acting in harmony with his character. A scholarly Lutheran commentary similarly places prayer “in Jesus’ name” within the relationship of abiding in Jesus and participating in works of healing and life.
Therefore, the spiritual importance of a name is not magical repetition. A name represents the presence, nature, authority, relationship, and way of life of the one named.
Your proposed practice could apply this principle inwardly:
“May the name George Ross Clark represent the person I am called to care for in the spirit of Christ.”
Christian mystical theology also contains the concept of theosis or participation in divine life. This does not mean that the human ego becomes God or possesses God independently. It means that through grace, communion, love, and transformation, human beings become “partakers of the divine nature.” Both Catholic and Eastern Orthodox sources describe this participation while preserving the distinction between the human person and God.
Thus, from a Christian perspective, it may be more theologically careful to say:
“The indwelling Christ within George Ross Clark.”
or:
“The divine life in which George Ross Clark participates.”
rather than suggesting that the everyday personality is itself divine.
Your practice would then be neither purely external prayer nor self-worship. It would be a prayer of indwelling and cooperation:
“Christ within me, meet this fear through me.”
“Let divine love within George Ross Clark meet this anger.”
A Buddhist understanding
Buddhist loving-kindness practice deliberately cultivates intentions such as safety, ease, freedom from ill will, and well-being. The Karaṇīya Mettā Sutta teaches the radiating of kindness toward all beings and says this recollection may be sustained while standing, walking, sitting, or lying down.
The familiar phrase:
“May I be safe from inner and outer harm”
is therefore consistent with the spirit of mettā practice, even though modern teachers use several different English formulations.
In some Mahayana and Chan traditions, Buddha-nature refers to the inherent capacity—or, in certain interpretations, the true mind—through which awakening can be realized. Stanford’s overview of Korean Sŏn describes Buddha-nature as belonging to all beings and connects it with recognizing one’s true mind.
There is an important subtlety: Buddha-nature should not automatically be treated as a permanent personal soul called “George Ross Clark.” Buddhism generally warns against turning any experience or identity into an unchanging self. Your name is the conventional human person; Buddha-nature points toward awakened qualities not confined to the biography.
A Buddhist interpretation might therefore be:
“Within this human life called George Ross Clark, wisdom and compassion can awaken.”
The wisdom of the word “and”
The smallest and perhaps most important word in your practice is:
and
Consider the difference:
“George Ross Clark is afraid.”
and:
“George Ross Clark and fear.”
The second phrase creates a spacious relationship. There is the whole person—and there is fear.
It avoids two extremes:
Identification
“I am fear.”
“Fear defines me.”
Rejection
“Fear should not be here.”
“I must get rid of fear.”
“And” says:
“Fear belongs within the field of awareness, but fear is not the whole field.”
It is an inclusive, nonviolent conjunction. It can mean:
“George Ross Clark is here, fear is here, and both are held within something larger.”
That something larger might be named:
- Christ’s presence;
- Buddha-nature;
- Pure Mind;
- compassionate awareness;
- the divine spark;
- the soul;
- or holy love.
A five-part structure
Your practice can be divided into five gentle movements.
1. Name
Call the whole person into presence:
George … Ross … Clark …
Allow each name to land separately.
2. Include
Name what is asking for attention:
and fear …
and anger …
and grief …
Do not analyze it yet.
3. Consecrate
Bring your holy nature or deepest intention to it:
held in love …
met with compassion …
welcomed into Christ …
4. Invite
Use permission rather than command:
May what is ready soften.
May what is ready be understood.
May what is ready be released.
5. Abide
Remain silent for one or more breaths.
Do not search for a result. Listen to the body, heart, and silence.
The complete pattern might be:
George … Ross … Clark …
and fear …
held in holy love …
may what is ready soften and release …
silence
Five practices
Practice One: Remembering the holy nature
This is the foundational practice. It is not directed toward a problem.
Sit comfortably and say:
George … Ross … Clark …
divine life within …
holy love awakening …
Or, in Christian language:
George … Ross … Clark …
Christ abiding within …
Or, in Buddhist language:
George … Ross … Clark …
Buddha-nature awakening …
Rest silently after each repetition.
This practice establishes the understanding:
“Before meeting any difficulty, I remember the deeper nature from which I wish to meet it.”
Repeat three times during the day or nine times in a formal meditation.
Practice Two: Meeting fear from the past
This is not an attempt to reconstruct memories or force emotional release. It is a practice of compassionate accompaniment.
Begin with the whole person:
George … Ross … Clark …
Then:
and the fear carried from the past …
Follow with:
The past is not happening now.
This fear may be held in love.
May what is ready be healed.
May what is not ready rest safely.
That final sentence is important. Spiritual practice becomes safer when it does not insist that everything must surface or disappear immediately.
A shorter version is:
George Ross Clark and old fear—safe in love.
The intention is not:
“Make the fear go away.”
It is:
“Let the holy nature of this moment accompany what once felt alone.”
Practice Three: Blessing fear of the future
Fear of the future often relates to events that have not yet occurred. The practice therefore returns from imagined future danger to present spiritual companionship.
Say slowly:
George … Ross … Clark …
and fear of what may come …
Then:
Only this breath is here.
Wisdom will meet what comes.
Love is present now.
A Christian version:
George Ross Clark and tomorrow—held in Christ today.
A Buddhist version:
George Ross Clark and uncertainty—may there be safety and ease.
A very short daytime version:
Ross and uncertainty—here now.
Repeat it once or three times before an appointment, telephone call, difficult conversation, or decision.
Practice Four: Transforming anger through holy strength
Anger should not be spiritually shamed. It may contain hurt, protective energy, violated dignity, or a need for boundaries.
Begin:
George … Ross … Clark …
and anger …
Then bring your deeper nature to it:
Anger, you may be known.
May your wisdom become clear.
May your harm be released.
May your strength serve love.
This does not ask anger to become weak. It asks anger to become clean strength—strength without cruelty.
A shorter formula is:
George Ross Clark and anger—strength guided by love.
Afterward, ask quietly:
“What does this anger wish to protect?”
“What boundary would be both firm and loving?”
Practice Five: Forgiveness, love, and releasing
Forgiveness should not mean denying harm, excusing conduct, or forcing reconciliation. Spiritually, it can begin as a willingness not to let past injury permanently govern the heart.
Say:
George … Ross … Clark …
and the one who caused pain …
Then:
May truth be honoured.
May wise boundaries remain.
May hatred be released when it is ready.
May George Ross Clark be free to love again.
For self-forgiveness:
George Ross Clark and regret …
held in mercy …
learning, repairing, releasing.
For cultivating love:
George Ross Clark and love …
love in the heart …
love in the body …
love becoming action.
The word “releasing” is best used as an invitation rather than a demand:
“May what is ready release.”
This is gentler than:
“I release all fear now.”
The second phrase can subtly create failure if fear remains. The first allows the deeper process to unfold at its own pace.
Pacing, voice, and repetition
A useful rhythm is:
George …
one or two seconds
Ross …
one or two seconds
Clark …
brief silence
and fear …
longer silence
Let one complete cycle take perhaps 15 to 30 seconds. Slower is not automatically better; the right pace is the one at which the words remain alive and embodied.
Use a voice that is:
- gentle, so the body does not experience a command;
- firm, so dignity is present;
- loving, so the words become companionship;
- intentional, so they do not become mechanical;
- receptive, so silence has equal importance.
Silent, whispered, and spoken forms all have value:
- spoken softly when you need grounding and embodiment;
- whispered when tenderness is most important;
- silent when resting, falling asleep, or practising privately.
There is no established spiritual requirement for a particular number. A practical rhythm could be:
- one repetition: immediate remembering;
- three: a brief return;
- six or nine: a settling practice;
- 33: an extended personal ritual.
The spiritual quality of one fully received repetition may be greater than many hurried ones.
The toes and the possibility of release
From a spiritual perspective, you may reverently receive the gentle toe movement as:
a sign that life, responsiveness, or softening was present in the body.
Meditation research has documented what researchers call energy-like somatic experiences: vibration, movement, opening, flowing sensations, involuntary movement, and experiences interpreted by some practitioners as release. Participants and teachers used many different frameworks—Buddhist, psychological, energetic, medical, and trauma-related—and the researchers did not establish one explanation as universally correct. Some experiences were peaceful and transformative; others became uncomfortable or destabilizing.
Therefore, it is spiritually reasonable to say:
“The toe movement may have accompanied a moment of softening or release.”
It would be less certain to declare:
“This movement proves that a specific old trauma left my body.”
The movement may be meaningful without requiring a final explanation.
A wholesome response is:
“Thank you, body.”
“You may move or be still.”
“Nothing needs to be forced.”
Do not try to reproduce the movement. The true sign of spiritual purification is not unusual bodily sensation. It is what gradually follows:
- greater kindness;
- less fear-driven behaviour;
- clearer boundaries;
- more forgiveness;
- increased freedom;
- and a deeper ability to remain present.
Ordinary muscle movements can also have non-spiritual causes and are often benign. Persistent movement, or movement accompanied by weakness, loss of sensation, pain, or impaired functioning, deserves medical attention.
A complete “George Ross Clark and…” prayer
George …
Ross …
Clark …The whole life is welcomed here.
George Ross Clark and fear …
fear is met by holy love.George Ross Clark and anger …
anger is met by wisdom.George Ross Clark and regret …
regret is met by mercy.George Ross Clark and the future …
the future is met one moment at a time.George Ross Clark and love …
love is welcomed, received, and lived.May what is ready soften.
May what is ready be understood.
May what is ready be forgiven.
May what is ready be released.
May everything else rest safely in holy love.George Ross Clark …
here …
whole …
abiding.
The heart of the practice is:
The name calls the whole person home.
“And” includes what is suffering.
Holy love meets it without force.
Silence allows the deeper response.“LOVE is Everything”
Visualizing My Name
Ross– Does visualizing the words as they are slowly, gently, and evenly stated deepen the experience? Does giving the words a color, example, green or violet, blue, enhance the meditation also? Thank you.
AI– Yes, Ross. Seeing the words inwardly while slowly speaking or hearing them can deepen the meditation, particularly when visualization comes naturally to you. Mental imagery recruits some of the same sensory systems involved in actual seeing, and imagery can evoke a stronger emotional response than words processed only abstractly.
The practice becomes gently multidimensional:
- the mind sees the words;
- the inner or outer ear hears them;
- the breath carries them;
- the body receives them;
- the heart supplies the loving intention.
Visualizing your name
You might see each word appearing separately:
George
pause and receive
Ross
pause and receive
Clark
rest in silence
The words might appear as though:
- written clearly before your closed eyes;
- gently illuminated;
- floating within spaciousness;
- resting near the heart;
- or slowly entering and blessing the whole body.
There is no need to produce a perfectly sharp image. Even a faint impression, a sense of shape, or simply “knowing” the word is there can be enough. People differ greatly in the vividness and character of their mental imagery.
Does adding colour help?
It may help, particularly when the colour carries a personal spiritual or emotional meaning for you. Colour can strengthen attention, feeling, memory, and symbolism, but there is no universally correct emotional meaning for each colour. Responses vary with personal history, culture, context, and individual perception.
Therefore, the best colour is not necessarily the one a book assigns. It is the colour your own body and heart experience as:
- peaceful;
- safe;
- loving;
- dignified;
- spacious;
- or spiritually alive.
Possible personal meanings
You might experiment with these, without treating them as fixed rules:
Green may represent:
healing, life, renewal, the natural world, tenderness.
A green practice might be:
George … Ross … Clark …
surrounded by gentle green light
and healing …
Blue may represent:
peacefulness, truth, spaciousness, protection, calm presence.
A blue practice might be:
George … Ross … Clark …
and fear …
held within spacious blue stillness
Violet may represent:
sacredness, transformation, purification, mystery, spiritual dignity.
A violet practice might be:
George … Ross … Clark …
and forgiveness …
resting within soft violet light
These are useful as chosen spiritual symbols, not as scientifically established healing frequencies.
One colour or several?
Begin with one colour for the whole meditation. Too many changing colours may make the practice mentally busy.
For example:
See George Ross Clark in soft green.
Say the name slowly.
Feel the meaning: this life is worthy of healing and care.
Later, you might allow different words to have different colours:
George Ross Clark — warm blue
and fear — perhaps grey or muted
held in love — green or gold
releasing — dissolving into clear spaciousness
However, do not make fear dark or unpleasant if that feels like condemning it. Fear also deserves compassionate colour.
A particularly gentle method
- See
Allow the word George to appear.
- Say
Speak it silently, whispered, or softly aloud:
“George …”
- Feel
Notice where it is received in the body.
- Rest
Allow a brief silence before the next name.
Continue:
George …
see, hear, feel, rest
Ross …
see, hear, feel, rest
Clark …
see, hear, feel, rest
Then add:
and fear …
You might see fear held beside your name rather than covering it.
Finally:
held in gentle green love …
may what is ready soften …
Let the colour be receptive, not forceful
Rather than imagining colour being pushed into your body, allow it to be present like:
- morning light;
- a soft surrounding field;
- a quiet mist;
- a warm blanket;
- or spacious sky.
The spiritual attitude is:
“This colour accompanies what is here.”
rather than:
“This colour must remove what is here.”
That distinction keeps the meditation loving rather than controlling.
How to discover your most helpful colour
Try one colour for three repetitions and notice:
- Does the face soften?
- Does breathing become easier?
- Does the chest feel more spacious?
- Do the toes or hands gently respond?
- Does the colour feel comforting or artificial?
- Does the mind become quieter or busier?
Then try another colour.
Your body may prefer:
- green for healing;
- blue for fear and calm;
- violet for prayer and purification;
- white for openness;
- gold for Christ presence or sacred dignity;
- or no colour at all.
The response is more important than a predetermined colour chart.
Regarding your toes
The toe movement may again arise when the visual, spoken, and embodied elements come together. Welcome it without attempting to produce it:
“Movement is welcome.”
“Stillness is welcome.”
“The body may respond in its own way.”
The deepest measure of the meditation is not whether movement occurs. It is whether the practice gradually supports greater tenderness, courage, freedom, clarity, forgiveness, and embodied presence.
A complete coloured-word meditation
I see the word George in gentle green light.
George …
I allow the word to be received.
I see Ross in the same gentle light.
Ross …
I see Clark clearly and peacefully.
Clark …
George Ross Clark …
and fear …
Fear is not pushed away.
Fear is held within spacious blue compassion.
George Ross Clark …
and healing …
May what is ready soften.
May what is ready move.
May what is ready release.
May everything else rest safely in love.
A helpful guiding principle is:
See the words gently.
Hear them lovingly.
Feel them bodily.
Then release the words and abide in silence.
“LOVE is Everything”