It is difficult to encompass in one brief response the whole of the Lord's Prayer. As with all of the Bible, we have to approach it with fresh eyes, and an open heart. If it was important to Jesus, and if we recognize Jesus as the guide, wayshower and perfect example of the Christ Presence we are learning to find and claim as our own spiritual identity, then there may well be something powerful and important there for us. And, of course, there is.
First of all, the style of prayer Jesus suggests is not a form of pleading or beseeching addressed to a distant God. It is a clear and simple affirmative prayer, in perfect and powerful alignment with universal spiritual principles about the nature of God, our relationship to God, and the creative spiritual work that is ours to do.
“Our Father which art in heaven”
This is an immediate and radical restatement of our relationship to God -- not as a distant, awesome Power to be approached in fear and trembling, like Dorothy and friends standing before the image of the Wizard, but rather “abba,” poppa – intimate and familiar (except that in Aramaic the reference is neither male nor female). Vibrationally it connects us to the creative energy of all the universe. And that energy is within us – as Jesus tells us it is elsewhere in his teachings – existing in us as divine potential.
“Hallowed be thy name”
The vibrational energy of the name for God is sacred. It vibrates within us as the “sacred place of the most high.” We “hallow” that name by allowing its vibration to define our very being – and by seeing ourselves as temples of God ’s energy.
“Thy kingdom come”
In Aramaic this phrase is "teytey malkuthakh." Teytey describes a bridal chamber, site of union and fertility. Malkuthakh comes from an ancient name for Divine Mother; it refers to a womb.The overall image in Aramaic is that we nurture and give birth to the kingdom of God within us.
“Thy will be done on earth, as it is in heaven.”
God perfectly expresses in that sacred womb within me. With this affirmation I choose to let the inner possibility and the outer manifestation be the same. In Aramaic the word translated as “will” more accurately means “heart’s desire.” Again we are agreeing to – and taking responsibility for – a creative, intimate union with God.
“Give us this day our daily bread.”
This is the first actual prayer request in the prayer – we here shift our focus from God to self. It completes a kind of contract: I will birth your heaven and you will see to my needs. “Lachma” in Aramaic is both “bread” and “understanding.”
“And forgive us our debts, as we also have forgiven our debtors.”
The Aramaic word means “failures,” “mistakes,” as well as “secret debts.” The tense is important: we must have forgiven others before we can claim our own forgiveness.
“And leave us not in temptation, but deliver us from evil.”
I think this is the clearest rendering of a line that doesn't really make sense in the traditiional English translation ("lead us not into temptation"). It is absurd to think that God might lead us into temptation. The Aramaic phrase is rather “don’t let us remain in” temptation. And the word for temptation means "unripeness." In other words, 'Don't allow us to stay in spiritual ignorance.'
"For thine is the kingdom and the power and the glory forever.”
This, of course, may not be original – it isn’t in the earliest versions we have of this gospel – but it does follow accepted Jewish form in closing a prayer. The Aramaic might more accurately be translated as 'Through you the kingdom, through you the energy of life, through you the harmony of all things.'
This only touches lightly on the metaphysical depths suggested by this deceptively familiar prayer. I would suggest Prayer of the Cosmos by Neal Douglas Klotz if you want to delve a little deeper.