Contrast this with the Biblical view of prayer:

As we have seen, in the Platonic tradition within the church, nonverbal ecstatic prayer was considered the highest way. Meditation and other techniques were practiced to bring the soul into a state of realizing God's presence. Prayer was viewed as a way of experiencing the Spirit's presence within. But what is prayer? Is the meditation that the Bible speaks of, the meditation of the Prayer of the Heart that we considered earlier? Is it a method for practicing God's presence?

Occasionally the psalmist is said to meditate on God's wonderful works or God's character. He recalls the way God has delivered his people in the past and this gives him confidence to pray in the present (Ps. 77:12; 143:5). But the word meditation is principally reserved for the consideration of God's law. Joshua is commanded to meditate on the book of the law day and night (Josh. 1:8); and it is a frequent refrain of the psalmist that the righteous man so loves God's law that he meditates on it continually (Ps. 1:2; 119:15, 23, 48, 78, 148 and others). The nearest parallel in the New Testament to this idea of meditation is in Colossians 3:16: Let the word of Christ dwell in you richly.

Notice, then, how different from the meditation of the mystical tradition is the meditation encouraged by Scripture. It is obviously the opposite of the “negative way” for it is a meditation rich in content. It is not the emptying of the mind, but the filling of the mind. The believer meditates on God's Word, seeking to know both what God has commanded in Scripture and how this is to be applied.

Biblical meditation is not intended to make God present. God is present with the believer and therefore the purpose of prayer in the Scripture is to communicate to God in ordinary language one's praise, thanksgiving, confession, troubles and requests. Because God is personal and uses language himself, ordinary human language is a perfectly good medium for communicating with God. God is not the absolute other. Language is not valueless to describe God, nor to speak to him. Sometimes, of course, we may feel so troubled about a particular issue which faces us or so confused about how to pray in some situation that we cannot find words to express ourselves. Then the Spirit, who knows the deepest needs and desires of our hearts, prays for us (Rom. 8:26-27).

Further, the reason for praying is not to experience God or to feel God's presence, nor is prayer meaningful only when there is such a feeling. The Apostle Paul says simply,

Do not be anxious about anything, but in everything, by prayer and petition, with thanksgiving, present your requests to God.Phil. 4:6

So, prayer need not be complicated, beautifully expressed or extraordinary in any way. Nothing could be more simple than the model prayer which Jesus taught his disciples (Mt. 6:9-13; Lk. 11: 2- 4). Even for the second person of the Trinity, ordinary language was adequate to communicate his deepest needs and greatest longings to his Father.

This is not to say that prayer is or should be without emotion. As we pray we ought to be overwhelmed with thanksgiving for God's love in giving his Son for us; we ought to grow in our appreciation of God's character. As with our Lord, deep emotion may indeed accompany our prayers and be the result of them.

And the peace of God, which passes all understanding, will keep your hearts and your minds in Christ Jesus.
Phil. 4:7

The presence of God with us and his love for us are the factors which encourage us to pray - they are never the end toward which we pray.