Prayer can be a form of religious practice, may be either individual or communal and take place in public or in private. It may involve the use of words, song or complete silence. When language is used, prayer may take the form of a hymn, incantation, formal creedal statement, or a spontaneous utterance in the praying person. There are different forms of prayer such as petitionary prayer, prayers of supplication, thanksgiving, and praise. Prayer may be directed towards a deity, spirit, deceased person, or lofty idea, for the purpose of worshipping, requesting guidance, requesting assistance, confessing transgressions (sins) or to express one's thoughts and emotions. Thus, people pray for many reasons such as personal benefit, asking for divine grace, spiritual connection, or for the sake of others.
Some anthropologists believe that the earliest intelligent modern humans practiced a form of prayer. Today, most major religions involve prayer in one way or another; some ritualize the act of prayer, requiring a strict sequence of actions or placing a restriction on who is permitted to pray, while others teach that prayer may be practiced spontaneously by anyone at any time.
Scientific studies regarding the use of prayer have mostly concentrated on its effect on the healing of sick or injured people. Meta-studies of the studies in this field have been performed showing evidence only for no effect or a potentially small effect. For instance, a 2006 meta analysis on 14 studies concluded that there is "no discernable effect" while a 2007 systemic review of studies on intercessory prayer reported inconclusive results, noting that 7 of 17 studies had "small, but significant, effect sizes" but the review noted that the most methodologically rigorous studies failed to produce significant findings. Some studies have indicated increased medical complications in groups receiving prayer over those without. The efficacy of petition in prayer for physical healing to a deity has been evaluated in numerous other studies, with contradictory results. There has been some criticism of the way the studies were conducted.
- 1 Act of prayer
- 2 Criticism
- 3 Pre-Christian Europe
- 4 Abrahamic religions
- 5 Eastern religions
- 6 Other religions
- 7 Animism
- 8 Theurgy and Western esotericism
- 9 Approaches to prayer
- 10 Prayer groups
- 11 Prayer requests
- 12 Prayer healing
- 13 See also
- 14 Notes
- 15 References and footnotes
- 16 Further reading
- 17 External links
Act of prayer
The act of prayer is attested in written sources as early as 5000 years ago. Some anthropologists, such as Sir Edward Burnett Tylor and Sir James George Frazer, believed that the earliest intelligent modern humans practiced something that we would recognize today as prayer.
Various spiritual traditions offer a wide variety of devotional acts. There are morning and evening prayers, graces said over meals, and reverent physical gestures. Some Christians bow their heads and fold their hands. Some Native Americans regard dancing as a form of prayer. Some Sufis whirl. Hindus chant mantras. Jewish prayer may involve swaying back and forth and bowing. Muslims practice salat (kneeling and prostration) in their prayers. Quakers keep silent. Some pray according to standardized rituals and liturgies, while others prefer extemporaneous prayers. Still others combine the two.
Friedrich Heiler is often cited in Christian circles for his systematic Typology of Prayer which lists six types of prayer: primitive, ritual, Greek cultural, philosophical, mystical, and prophetic. Some forms of prayer require a prior ritualistic form of cleansing or purification such as in ghusl and wudhu.
Prayer may be done privately and individually, or it may be done corporately in the presence of fellow believers. Prayer can be incorporated into a daily "thought life", in which one is in constant communication with a god. Some people pray throughout all that is happening during the day and seek guidance as the day progresses. This is actually regarded as a requirement in several Christian denominations, although enforcement is not possible nor desirable. There can be many different answers to prayer, just as there are many ways to interpret an answer to a question, if there in fact comes an answer. Some may experience audible, physical, or mental epiphanies. If indeed an answer comes, the time and place it comes is considered random. Some outward acts that sometimes accompany prayer are: anointing with oil; ringing a bell; burning incense or paper; lighting a candle or candles; See, for example, facing a specific direction (i.e. towards Mecca or the East); making the sign of the cross. One less noticeable act related to prayer is fasting.
A variety of body postures may be assumed, often with specific meaning (mainly respect or adoration) associated with them: standing; sitting; kneeling; prostrate on the floor; eyes opened; eyes closed; hands folded or clasped; hands upraised; holding hands with others; a laying on of hands and others. Prayers may be recited from memory, read from a book of prayers, or composed spontaneously as they are prayed. They may be said, chanted, or sung. They may be with musical accompaniment or not. There may be a time of outward silence while prayers are offered mentally. Often, there are prayers to fit specific occasions, such as the blessing of a meal, the birth or death of a loved one, other significant events in the life of a believer, or days of the year that have special religious significance. Details corresponding to specific traditions are outlined below.
One criticism of prayer is that if the petitioner is praying to a god which is omnipotent and all-knowing, it would be presumptuous for him or her to believe they understand the grand scheme of things sufficiently to pray for what is best. For example, Christopher Hitchens interprets Ambrose Bierce's definition of prayer by stating that "the man who prays is the one who thinks that god has arranged matters all wrong, but who also thinks that he can instruct god how to put them right."
Another criticism is that prayer may relieve a person of the need to take active measures to address issues around them. Daniel Dennett states:
Surely it does the world no harm if those who can honestly do so pray for me! No, I'm not at all sure about that. For one thing, if they really wanted to do something useful, they could devote their prayer time and energy to some pressing project that they can do something about.
This potential drawback manifests in extreme forms in such cases as Christian Scientists who rely on prayers instead of seeking medical treatment for family members for easily curable conditions which later result in death.
Another challenge is that the intent for prayer may be inconsistent between petitioners: for example, one might be striving for an actual intervention while another might use prayer to feel better. In this light, Hitchens questions religious leaders who accept monies along with a prayer: "The leaders of the church know perfectly well that prayer is not intended to gratify the devout. So that, every time they accept a donation in return for some petition, they are accepting a gross negation of their faith: a faith that depends on the passive acceptance of the devout and not on their making demands for betterment."
Etruscan, Greek, and Roman paganism
In the pre-Christian religions of Greeks and Romans (Ancient Greek religion, Roman religion), ceremonial prayer was highly formulaic and ritualized. The Iguvine Tables contain a supplication that can be translated, "If anything was said improperly, if anything was done improperly, let it be as if it were done correctly."
The formalism and formulaic nature of these prayers led them to be written down in language that may have only been partially understood by the writer, and our texts of these prayers may in fact be garbled. Prayers in Etruscan were used in the Roman world by augurs and other oracles long after Etruscan became a dead language. The Carmen Arvale and the Carmen Saliare are two specimens of partially preserved prayers that seem to have been unintelligible to their scribes, and whose language is full of archaisms and difficult passages.
Roman prayers and sacrifices were often envisioned as legal bargains between deity and worshipper. The Roman principle was expressed as do ut des: "I give, so that you may give." Cato the Elder's treatise on agriculture contains many examples of preserved traditional prayers; in one, a farmer addresses the unknown deity of a possibly sacred grove, and sacrifices a pig in order to placate the god or goddess of the place and beseech his or her permission to cut down some trees from the grove.
An amount of accounts of prayers to the gods in Germanic paganism survived the process of Christianization, though only a single prayer has survived without the interjection of Christian references. This prayer is recorded in stanzas 2 and 3 of the poem Sigrdrífumál, compiled in the 13th century Poetic Edda from earlier traditional sources, where the valkyrie Sigrdrífa prays to the gods and the earth after being woken by the hero Sigurd.
A prayer to the bigger god Odin is mentioned in chapter 2 of the Völsunga saga where King Rerir prays for a child. His prayer is answered by Frigg, wife of Odin, who sends him an apple, which is dropped on his lap by Frigg's servant in the form of a crow while Rerir is sitting on a mound. Rerir's wife eats the apple and is then pregnant with the hero Völsung. In stanza 9 of the poem Oddrúnargrátr, a prayer is made to "kind wights, Frigg and Freyja, and many gods," although since the poem is often considered one of the youngest poems in the Poetic Edda, the passage has been the matter of some debate.
In chapter 21 of Jómsvíkinga saga, wishing to turn the tide of the Battle of Hjörungavágr, Haakon Sigurdsson eventually finds his prayers answered by the goddesses Þorgerðr Hölgabrúðr and Irpa (the first of the two described as Haakon's patron goddess) who appear in the battle, kill many of the opposing fleet, and cause the remnants of their forces to flee. However, this depiction of a pagan prayer has been criticized as inaccurate due to the description of Haakon dropping to his knees.
The 11th-century manuscript for the Anglo-Saxon charm Æcerbot presents what is thought to be an originally pagan prayer for the fertility of the speaker's crops and land, though Christianization is apparent throughout the charm. The 8th-century Wessobrunn Prayer has been proposed as a Christianized pagan prayer and compared to the pagan Völuspá and the Merseburg Incantations, the latter recorded in the 9th or 10th century but of much older traditional origins.
In the common Bible of the Abrahamic religions, various forms of prayer appear; the most common forms being petition, thanksgiving, and worship. The longest book in the Bible is the Book of Psalms, 150 religious songs which are often regarded as prayers. Other well-known Biblical prayers include the Song of Moses (Exodus 15:1–18), the Song of Hannah (1 Samuel 2:1–10), and the Magnificat (Luke 1:46–55). The most recognized prayers in the Christian Bible are the Lord's Prayer (Matthew 6:9–13; Luke 11:2–4) and Hail Mary (Luke 1:28; Luke 1:42).
Observant Jews pray three times a day, Shacharit, Mincha, and Ma'ariv with lengthier prayers on special days, such as the Shabbat and Jewish holidays including Musaf and the reading of the Torah. The siddur is the prayerbook used by Jews all over the world, containing a set order of daily prayers. Jewish prayer is usually described as having two aspects: kavanah (intention) and keva (the ritualistic, structured elements).
There are also many other ritualistic prayers a Jew performs during their day, such as washing before eating bread, washing after one wakes up in the morning, and doing grace after meals.
Rationalist approach to prayer
In this view, ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by Maimonides and the other medieval rationalists. One example of this approach to prayer is noted by Rabbi Steven Weil, who was appointed the Orthodox Union's Executive-Vice President in 2009. He notes that the word "prayer" is a derivative of the Latin "precari", which means "to beg". The Hebrew equivalent "tefilah", however, along with its root "pelel" or its reflexive "l’hitpallel", means the act of self-analysis or self-evaluation. This approach is sometimes described as the person praying having a dialogue or conversation with God.
Educational approach to prayer
In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. This has been the approach of Rabbenu Bachya, Yehuda Halevy, Joseph Albo, Samson Raphael Hirsch, and Joseph Dov Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the overview to the Artscroll Siddur (p. XIII); note that Scherman goes on to also affirm the Kabbalistic view (see below).
Kabbalistic approach to prayer
Kabbalah (Jewish mysticism) uses a series of kavanot, directions of intent, to specify the path the prayer ascends in the dialog with God, to increase its chances of being answered favorably. Kabbalists ascribe a higher meaning to the purpose of prayer, which is no less than affecting the very fabric of reality itself, restructuring and repairing the universe in a real fashion. In this view, every word of every prayer, and indeed, even every letter of every word, has a precise meaning and a precise effect. Prayers thus literally affect the mystical forces of the universe, and repair the fabric of creation.
Christian prayers are quite varied. They can be completely spontaneous, or read entirely from a text, like the Anglican Book of Common Prayer. The most common prayer among Christians is the Lord's Prayer, which according to the gospel accounts (e.g. Matthew 6:9–13) is how Jesus taught his disciples to pray. The Lord's prayer is a model for prayers of adoration, confession and petition in Christianity.
Christians generally pray to God or to the Father. Some Christians (e.g., Catholics, Orthodox) will also ask the righteous in heaven and "in Christ," such as Virgin Mary or other saints to intercede by praying on their behalf (intercession of saints). Formulaic closures include "through our Lord Jesus Christ, Your Son, who lives and reigns with You, in the unity of the Holy Spirit, God, through all the ages of ages," and "in the name of the Father, and the Son, and the Holy Spirit."
It is customary among Protestants to end prayers with "In Jesus' name, Amen" or "In the name of Christ, Amen." However, the most commonly used closure in Christianity is simply "Amen" (from a Hebrew adverb used as a statement of affirmation or agreement, usually translated as so be it).
In the Western or Latin Rite of the Roman Catholic Church, probably the most common is the Rosary; In the Eastern Church (the Eastern rites of the Catholic Church and Orthodox Church), the Jesus Prayer. The Jesus Prayer is also often repeated as part of the meditative hesychasm practice in Eastern Christianity.
Roman Catholic tradition includes specific prayers and devotions as acts of reparation which do not involve a petition for a living or deceased beneficiary, but aim to repair the sins of others, e.g. for the repair of the sin of blasphemy performed by others.
Other forms of prayer among Catholics would be meditative prayer, contemplative prayer and infused prayer discussed at length by Catholic Saints St. John of the Cross and St. Theresa of Jesus.
In Pentecostal congregations, prayer is often done by speaking in a foreign tongue, a practice now known as glossolalia. Practitioners of Pentecostal glossolalia may claim that the languages they speak in prayer are real foreign languages, and that the ability to speak those languages spontaneously is a gift of the Holy Spirit; however, many people outside the movement have offered alternative views. George Barton Cutten suggested that glossolalia was a sign of mental illness. Felicitas Goodman suggested that tongue speakers were under a form of hypnosis. Others suggest that it is a learned behaviour. Some of these views have allegedly been refuted.
Christian Science teaches that prayer is a spiritualization of thought or an understanding of God and of the nature of the underlying spiritual creation. Adherents believe that this can result in healing, by bringing spiritual reality (the "Kingdom of Heaven" in Biblical terms) into clearer focus in the human scene. The world as it appears to the senses is regarded as a distorted version of the world of spiritual ideas. Prayer can heal the distortion. Christian Scientists believe that prayer does not change the spiritual creation but gives a clearer view of it, and the result appears in the human scene as healing: the human picture adjusts to coincide more nearly with the divine reality. Christian Scientists do not practice intercessory prayer as it is commonly understood, and they generally avoid combining prayer with medical treatment in the belief that the two practices tend to work against each other. (However, the choice of healing method is regarded as a matter for the individual, and the Christian Science Church exerts no pressure on members to avoid medical treatment if they wish to avail of it as an alternative to Christian Science healing.) Prayer works through love: the recognition of God's creation as spiritual, intact, and inherently lovable.
Prevalence of prayer for health
Some modalities of alternative medicine employ prayer. A survey released in May 2004 by the National Center for Complementary and Alternative Medicine, part of the National Institutes of Health in the United States, found that in 2002, 43% of Americans pray for their own health, 24% pray for others' health, and 10% participate in a prayer group for their own health.
The Arabic word for prayer is salât, salat in Arabic, facing the Kaaba in Mecca, The prayer, particularly the five daily obligatory prayers, is one of the pillars of Islam. The command to ritual prayer is in the Qur'an in several chapters. The prophet Muhammed showed each Muslim the true method of offering prayers thus the same method is observed up to the present time. There is the "call for prayer" (adhan), where the muezzin calls for all the followers to stand together for the prayer. The prayer consists of standing, by mentioning ‘Allāhu Akbar’ (Allāh (God) is Great) followed by recitation of the first chapter of the Qur'an. (Al-Fatiha) Afterwards the person prostrates and praises God, then prostrates them-self and again praises God. The prayer ends with the following words: "Peace be with you and God’s mercy". During the prayer, a Muslim cannot talk or do anything else besides pray. Certain Shi'a sects combine the five prayers into three prayers a day, providing several Hadith as supporting evidence.
Once the prayer (Salât) is complete, one can offer personal prayers or supplications to God for their needs. These are known as dua. There are many standard invocations in Arabic to be recited at various times, and for various occasions. e.g. for one's parents, after Salât, before eating. Muslims may also say dua in their own words and languages for any issue they wish to communicate with God in the hope that God will answer their prayers.
Bahá'u'lláh, the Báb, and `Abdu'l-Bahá wrote many prayers for general use, and some for specific occasions, including for unity, detachment, spiritual upliftment, and healing among others. Bahá'ís are also required to recite each day one of three obligatory prayers composed by Bahá'u'lláh. The believers have been enjoined to face in the direction of the Qiblih when reciting their Obligatory Prayer. The longest obligatory prayer may be recited at any time during the day; another, of medium length, is recited once in the morning, once at midday, and once in the evening; and the shortest can be recited anytime between noon and sunset. Bahá'ís also read from and meditate on the scriptures every morning and evening.
In contrast with Western religion, Eastern religion for the most part discards worship and places devotional emphasis on the practice of meditation alongside scriptural study. Consequently, prayer is seen as a form of meditation or an adjunct practice to meditation.
In certain Buddhist sects, prayer accompanies meditation. Buddhism for the most part sees prayer as a secondary, supportive practice to meditation and scriptural study. Gautama Buddha claimed that human beings possess the capacity and potential to become liberated, or enlightened, through contemplation (Sanskrit: bhāvana and dhyāna), leading to insight. Prayer is seen mainly as a powerful psycho-physical practice that can enhance meditation.
In the earliest Buddhist tradition, the Theravada, and in the later Mahayana tradition of Zen (or Chán), prayer plays only an ancillary role. It is largely a ritual expression of wishes for success in the practice and in helping all beings.
The skillful means (Sanskrit: upāya) of the transfer of merit (Sanskrit: pariṇāmanā) is an evocation and prayer. Moreover, indeterminate buddhas are available for intercession as they reside in awoken-fields (Sanskrit: buddha-kshetra).
The nirmānakāya of an awoken-field is what is generally known and understood as a mandala. The opening and closing of the ring (Sanskrit: maṇḍala) is an active prayer. An active prayer is a mindful activity, an activity in which mindfulness is not just cultivated but is. A common prayer is "May the merit of my practice, adorn Buddhas' Pure Lands, requite the fourfold kindness from above, and relieve the suffering of the three life-journeys below. Universally wishing sentient beings, Friends, foes, and karmic creditors, all to activate the bodhi mind, and all to be reborn in the Pure Land of Ultimate Bliss." (願以此功德 莊嚴佛淨土 上報四重恩 下濟三途苦 普願諸眾生 冤親諸債主 悉發菩提心 同生極樂國)
The Tibetan Buddhism tradition emphasizes an instructive and devotional relationship to a guru; this may involve devotional practices known as guru yoga which are congruent with prayer. It also appears that Tibetan Buddhism posits the existence of various deities, but the peak view of the tradition is that the deities or yidam are no more existent or real than the continuity (Sanskrit: santana; refer mindstream) of the practitioner, environment and activity. But how practitioners engage yidam or tutelary deities will depend upon the level or more appropriately yana at which they are practicing. At one level, one may pray to a deity for protection or assistance, taking a more subordinate role. At another level, one may invoke the deity, on a more equal footing. And at a higher level one may deliberately cultivate the idea that one has become the deity, whilst remaining aware that its ultimate nature is śūnyatā. The views of the more esoteric yana are impenetrable for those without direct experience and empowerment.
Pure Land Buddhism emphasizes the recitation by devotees of prayer-like mantras, a practice often called Nembutsu.:190 On one level it is said that reciting these mantras can ensure rebirth into a Sambhogakāya land (Sanskrit: buddha-kshetra) after bodily dissolution, a sheer ball spontaneously co-emergent to a buddha's enlightened intention. According to Shinran, the founder of the Pure Land Buddhism tradition that is most prevalent in the US,:193 "for the long haul nothing is as efficacious as the Nembutsu.":197 On another, the practice is a form of meditation aimed at achieving realization.
But beyond all these practices the Buddha emphasized the primacy of individual practice and experience. He said that supplication to gods or deities was not necessary. Nevertheless, today many lay people in East Asian countries pray to the Buddha in ways that resemble Western prayer—asking for intervention and offering devotion.
Hinduism has incorporated many kinds of prayer (Sanskrit: prārthanā), from fire-based rituals to philosophical musings. While chanting involves 'by dictum' recitation of timeless verses or verses with timings and notations, dhyanam involves deep meditation (however short or long) on the preferred deity/God. Again the object to which prayers are offered could be a persons referred as devtas, trinity or incarnation of either devtas or trinity or simply plain formless meditation as practiced by the ancient sages. All of these are directed to fulfilling personal needs or deep spiritual enlightenment. Ritual invocation was part and parcel of the Vedic religion and as such permeated their sacred texts. Indeed, the highest sacred texts of the Hindus, the Vedas, are a large collection of mantras and prayer rituals. Classical Hinduism came to focus on extolling a single supreme force, Brahman, that is made manifest in several lower forms as the familiar gods of the Hindu pantheon[dubious ]. Hindus in India have numerous devotional movements. Hindus may pray to the highest absolute God Brahman, or more commonly to Its three manifestations namely creator god called Brahma, preserver god called Vishnu and destroyer god (so that the creation cycle can start afresh) Shiva, and at the next level to Vishnu's avatars (earthly appearances) Rama and Krishna or to many other male or female deities. Typically, Hindus pray with their hands (the palms) joined together in pranam. The hand gesture is similar to the popular Indian greeting namaste.
Although Jainism believes that no spirit or divine being can assist them on their path, these figures do hold some influence on believers, and on special occasions, Jains will pray for right knowledge to the twenty-four Tirthankaras or sometimes to deities such as Ganesha or protectors such as the Yakshas and Yakshinis.
The practices involved in Shinto prayer are heavily influenced by Buddhism; Japanese Buddhism has also been strongly influenced by Shinto in turn. The most common and basic form of devotion involves throwing a coin, or several, into a collection box, ringing a bell, clapping one's hands, and contemplating one's wish or prayer silently. The bell and hand clapping are meant to wake up or attract the attention of the kami of the shrine, so that one's prayer may be heard.
Shinto prayers quite frequently consist of wishes or favors asked of the kami, rather than lengthy praises or devotions. Unlike in certain other faiths, it is not considered irregular or inappropriate to ask favors of the kami in this way, and indeed many shrines are associated with particular favors, such as success on exams.
In addition, one may write one's wish on a small wooden tablet, called an ema, and leave it hanging at the shrine, where the kami can read it. If the wish is granted, one may return to the shrine to leave another ema as an act of thanksgiving.
The Ardās (Punjabi: ਅਰਦਾਸ) is a Sikh prayer that is done before performing or after undertaking any significant task; after reciting the daily Banis (prayers); or completion of a service like the Paath (scripture reading/recitation), kirtan (hymn-singing) program or any other religious program. In Sikhism, these prayers are also said before and after eating. The prayer is a plea to God to support and help the devotee with whatever he or she is about to undertake or has done.
The Ardas is usually always done standing up with folded hands. The beginning of the Ardas is strictly set by the tenth Sikh Guru, Guru Gobind Singh. When it comes to conclusion of this prayer, the devotee uses words like "Waheguru please bless me in the task that I am about to undertake" when starting a new task or "Akal Purakh, having completed the hymn-singing, we ask for your continued blessings so that we can continue with your memory and remember you at all times", etc. The word "Ardās" is derived from Persian word 'Arazdashat', meaning a request, supplication, prayer, petition or an address to a superior authority.
Ardās is a unique prayer based on the fact that it is one of the few well-known prayers in the Sikh religion that was not written in its entirety by the Gurus. The Ardās cannot be found within the pages of the Guru Granth Sahib because it is a continually changing devotional text that has evolved over time in order for it to encompass the feats, accomplishments, and feelings of all generations of Sikhs within its lines. Taking the various derivation of the word Ardās into account, the basic purpose of this prayer is an appeal to Waheguru for his protection and care, as well as being a plea for the welfare and prosperity of all mankind, and a means for the Sikhs to thank Waheguru for all that he has done.
Taoism in its earliest form, before being influenced by the arrival of Buddhism in China, was a philosophy rather than a religion. In Taoism there is no deity to pray to, there is only the Tao. In practice Taoists seek to connect with, become one with and embody the Tao in everyday life. This often involves meditative practices including martial, healing and other arts such as Fulu, which is the drawing and writing of supernatural talismans.
Taoism is often blended with other practices such as ancestor worship, which can give rise to prayer directed at the ancestors or other deceased historical figures.
Wiccan prayers can include meditation, rituals and incantations. Prayers are seen as a form of communication with the God and Goddess. This may include prayers for esbat and sabbat celebrations, for dinner, for pre-dawn times or for your own or others safety, for healing or for the dead.
In Raëlism rites and practises vary from initiation ceremonies, to sensual meditation. An initiation ceremony usually involves a Raelian putting water on the forehead of a new member. Such ceremonies are performed on certain special days on the Raelian calendar. Sensual meditation techniques include breathing exercises and various forms of erotic meditation.
In Eckankar, one of the basic forms of prayer includes singing the word "HU" which is pronounced as "hue", a holy name of God. This can be done with eyes closed or open, aloud or silently. Practitioners may experience the divine ECK or Holy Spirit.
Although prayer in its literal sense is not used in animism, communication with the spirit world is vital to the animist way of life. This is usually accomplished through a shaman who, through a trance, gains access to the spirit world and then shows the spirits' thoughts to the people. Other ways to receive messages from the spirits include using astrology or contemplating fortune tellers and healers. The native religions in some parts of North, East and South Asia, America, Africa, and Oceania are often animistic.
The Aztec religion was not strictly animist. It had an ever increasing pantheon of deities, and the shamans performed ritual prayer to these deities in their respective temples. These shamans made petitions to the proper deities in exchange for a sacrifice offering: food, flowers, effigies, and animals, usually quail. But the larger the thing required from the God the larger the sacrifice had to be, and for the most important rites one would offer one's own blood; by cutting his ears, arms, tongue, thighs, chest or genitals, and often a human life; either warrior, slave, or even self-sacrifice.
The Pueblo Indians are known to have used prayer sticks, that is, sticks with feathers attached as supplicatory offerings. The Hopi Indians used prayer sticks as well, but they attached to it a small bag of sacred meal.
In Australia, prayers to the "Great Wit" are performed by the "clever wapmen" and "clever women", or kadji. These Aboriginal shamans use maban or mabain, the material that is believed to give them their purported magical powers.
Theurgy and Western esotericism
Practitioners of theurgy and western esotericism may practice a form of ritual which utilizes both pre-sanctioned prayers and names of God, and prayers "from the heart" that, when combined, allows the participant to ascend spiritually, and in some instances, induce a trance in which God or other spiritual beings may be realized. Very similar to hermetic qabala, and orthodox qabala, it is believed that prayer can influence both the physical and non-physical worlds. The use of ritualistic signs and names are believed to be archetypes in which the subconscious may take form as the Inner God, or another spiritual being, and the "prayer from the heart" to be that spiritual force speaking through the participant.
In Thelema (a religion or system of philosophy that includes both theist as well as atheist practitioners) adherents share a number of practices that are forms of individual prayer, including basic yoga; (asana and pranayama); various forms of ritual magick; rituals of one's own devising (often based upon a syncretism of religions, or Western Esotericism, such as the Lesser Banishing Ritual of the Pentagram and Star Ruby); and performance of Liber Resh vel Helios (aka Liber 200), which consists of four daily adorations to the sun (often consisting of 4 hand/body positions and recitation of a memorized song, normally spoken, addressing different godforms identified with the sun).
While there is no dogma within Thelema that expresses the purpose behind any individual aspirant who chooses to perform "Resh", it may be noted that the practice of "Resh" is not a simple petition toward the sun, nor a form of "worshiping" the celestial body that we call the Sun, but instead uses the positioning of that source of light, which enables life on our planet, as well as uses mythological images of that solar force, so that the individual can perform the prayer, possibly furthering a self-identification with the sun, so "that repeated application of the Liber Resh adorations expands the consciousness of the individual by compelling him to take a different perspective, by inducing him to 'look at things from the point of view of the Sun'
Approaches to prayer
Direct petitions to God
From Biblical times to today, the most common form of prayer is to directly appeal to God to grant one's requests. This in many ways is the simplest form of prayer. Some have termed this the social approach to prayer. In this view, a person directly enters into God's rest, and asks for their needs to be fulfilled. God listens to the prayer, and may so or not choose to answer in the way one asks of him. This is the primary approach to prayer found in the Hebrew Bible, the New Testament, most of the Church writings, and in rabbinic literature such as the Talmud.
In this view, prayer is not a conversation. Rather, it is meant to inculcate certain attitudes in the one who prays, but not to influence. Among Jews, this has been the approach of Rabbenu Bachya, Rabbi Yehuda Halevi, Joseph Albo, Samson Raphael Hirsch, and Joseph B. Soloveitchik. This view is expressed by Rabbi Nosson Scherman in the overview to the Artscroll Siddur (p. XIII).
Among Christian theologians, E.M. Bounds stated the educational purpose of prayer in every chapter of his book, The Necessity of Prayer. Prayer books such as the Book of Common Prayer are both a result of this approach and an exhortation to keep it.
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In this view, the ultimate goal of prayer is to help train a person to focus on divinity through philosophy and intellectual contemplation. This approach was taken by the Jewish scholar and philosopher Maimonides and the other medieval rationalists; it became popular in Jewish, Christian, and Islamic intellectual circles, but never became the most popular understanding of prayer among the laity in any of these faiths. In all three of these faiths today, a significant minority of people still hold to this approach.
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In this approach, the purpose of prayer is to enable the person praying to gain a direct experience of the recipient of the prayer (or as close to direct as a specific theology permits). This approach is very significant in Christianity and widespread in Judaism (although less popular theologically). In Eastern Orthodoxy, this approach is known as hesychasm. It is also widespread in Sufi Islam, and in some forms of mysticism. It has some similarities with the rationalist approach, since it can also involve contemplation, although the contemplation is not generally viewed as being as rational or intellectual. Christian and Roman Catholic traditions also include an experiential approach to prayer within the practice of Lectio Divina, historically a Benedictine practice in which scripture is read aloud; actively meditated upon using the intellect (but not analysis) possibly using the mind to place the listener within a relationship or dialogue with the text that was read; a prayer spoken; and finally concludes with contemplation, a more passive experiential approach than the previous meditation, which is characterized by the Catechism of the Catholic Church as an experience of consciously being attentive, and having a silent love toward God, which the individual experiences without demanding to receive an experience. The experience of God within Christian mysticism has been contrasted with the concept of experiential religion or mystical experience because of a long history or authors living and writing about experience with the divine in a manner that identifies God as unknowable and ineffable, the language of such ideas could be characterized paradoxically as "experiential", as well as without the phenomena of experience.
Origins of an idea of prayer as "experiential"
The notion of "religious experience" can be traced back to William James, who used a term called "religious experience" in his book, The Varieties of Religious Experience. The origins of the use of this term can be dated further back.
In the 18th, 19th, and 20th centuries, several historical figures put forth very influential views that religion and its beliefs can be grounded in experience itself. While Kant held that moral experience justified religious beliefs, John Wesley in addition to stressing individual moral exertion thought that the religious experiences in the Methodist movement (paralleling the Romantic Movement) were foundational to religious commitment as a way of life.
Wayne Proudfoot traces the roots of the notion of "religious experience" to the German theologian Friedrich Schleiermacher (1768–1834), who argued that religion is based on a feeling of the infinite. The notion of "religious experience" was used by Schleiermacher and Albert Ritschl to defend religion against the growing scientific and secular critique, and defend the view that human (moral and religious) experience justifies religious beliefs.
Such religious empiricism would be later seen as highly problematic and was — during the period in-between world wars — famously rejected by Karl Barth. In the 20th century, religious as well as moral experience as justification for religious beliefs still holds sway. Some influential modern scholars holding this liberal theological view are Charles Raven and the Oxford physicist/theologian Charles Coulson.
General criticism arising from the concept of "experiential prayer"
The notion of "experience" has been criticised. Robert Sharf points out that "experience" is a typical Western term, which has found its way into Asian religiosity via western influences.[note 2] The notion of "experience" introduces a false notion of duality between "experiencer" and "experienced", whereas the essence of kensho is the realisation of the "non-duality" of observer and observed. "Pure experience" does not exist; all experience is mediated by intellectual and cognitive activity. The specific teachings and practices of a specific tradition may even determine what "experience" someone has, which means that this "experience" is not the proof of the teaching, but a result of the teaching. A pure consciousness without concepts, reached by "cleaning the doors of perception",[note 3] would be an overwhelming chaos of sensory input without coherence.
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In this approach, prayer enables an existential transformation in the person praying. The act of praying elicits a new kind of understanding which wasn't apparent before praying. The Danish philosopher Søren Kierkegaard wrote that "the function of prayer is not to influence God, but rather to change the nature of the one who prays."
A prayer group is a group of people that meet to pray together. These groups, formed mostly within Christian congregations but occasionally among Muslim groups as well, gather outside of the congregation's regular worship service to pray for perceived needs, sometimes within the congregation, sometimes within their religious group at large. However, these groups often pray also for the world around them, including people who do not share their beliefs.
Many prayer group meetings are held according to a regular schedule, usually once a week. However, extraordinary events, such as the September 11 attacks or major disasters spawned a number of improvised prayer group meetings. Prayer groups do not need to meet in person, and there are a vast array of single-purpose prayer groups in the world.
A prayer request is a religious practice in which personal requests for others, including organized prayer groups, to pray on behalf of the requester for any specific reasons. Requests are often collected in order to act upon them either as an organized prayer gathering or as individuals.
Prayer is often used as a means of faith healing in an attempt to use religious or spiritual means to prevent illness, cure disease, or improve health. Some attempt to heal by prayer, mental practices, spiritual insights, or other techniques, claiming they can summon divine or supernatural intervention on behalf of the ill. Others advocate that ill people may achieve healing through prayer performed by themselves. According to the varied beliefs of those who practice it, faith healing may be said to afford gradual relief from pain or sickness or to bring about a sudden "miracle cure", and it may be used in place of, or in tandem with, conventional medical techniques for alleviating or curing diseases. Faith healing has been criticized on the grounds that those who use it may delay seeking potentially curative conventional medical care. This is particularly problematic when parents use faith healing techniques on children.
Efficacy of prayer healing
In 1872, Francis Galton conducted a famous statistical experiment to determine whether prayer had a physical effect on the external environment. Galton hypothesized that if prayer was effective, members of the British Royal family would live longer, given that thousands prayed for their wellbeing every Sunday. He therefore compared longevity in the British Royal family with that of the general population, and found no difference. While the experiment was probably intended to satirize, and suffered from a number of confounders, it set the precedent for a number of different studies, the results of which are contradictory.
Two studies claimed that patients who are being prayed for recover more quickly or more frequently although critics have claimed that the methodology of such studies are flawed, and the perceived effect disappears when controls are tightened. One such study, with a double-blind design and about 500 subjects per group, was published in 1988; it suggested that intercessory prayer by born again Christians had a statistically significant positive effect on a coronary care unit population. Critics contend that there were severe methodological problems with this study. Another such study was reported by Harris et al. Critics also claim that the 1988 study was not fully double-blinded, and that in the Harris study, patients actually had a longer hospital stay in the prayer group, if one discounts the patients in both groups who left before prayers began, although the Harris study did demonstrate the prayed for patients on average received lower course scores (indicating better recovery).
One of the largest randomized, blind clinical trials was a remote retroactive intercessory prayer study conducted in Israel by Leibovici. This study used 3393 patient records from 1990–96, and blindly assigned some of these to an intercessory prayer group. The prayer group had shorter hospital stays and duration of fever.
Several studies of prayer effectiveness have yielded null results. A 2001 double-blind study of the Mayo Clinic found no significant difference in the recovery rates between people who were (unbeknownst to them) assigned to a group that prayed for them and those who were not. Similarly, the MANTRA study conducted by Duke University found no differences in outcome of cardiac procedures as a result of prayer. In another similar study published in the American Heart Journal in 2006, Christian intercessory prayer when reading a scripted prayer was found to have no effect on the recovery of heart surgery patients; however, the study found patients who had knowledge of receiving prayer had slightly higher instances of complications than those who did not know if they were being prayed for or those who did not receive prayer. Another 2006 study suggested that prayer actually had a significant negative effect on the recovery of cardiac bypass patients, resulting in more frequent deaths and slower recovery time for those patient who received prayers.
Many believe that prayer can aid in recovery, not due to divine influence but due to psychological and physical benefits. It has also been suggested that if a person knows that he or she is being prayed for it can be uplifting and increase morale, thus aiding recovery. (See Subject-expectancy effect.) Many studies have suggested that prayer can reduce physical stress, regardless of the god or gods a person prays to, and this may be true for many worldly reasons. According to a study by Centra State Hospital, "the psychological benefits of prayer may help reduce stress and anxiety, promote a more positive outlook, and strengthen the will to live." Other practices such as yoga, t'ai chi, and meditation may also have a positive impact on physical and psychological health.
Others feel that the concept of conducting prayer experiments reflects a misunderstanding of the purpose of prayer. The previously mentioned study published in the American Heart Journal indicated that some of the intercessors who took part in it complained about the scripted nature of the prayers that were imposed to them, saying that this is not the way they usually conduct prayer:
Prior to the start of this study, intercessors reported that they usually receive information about the patient’s age, gender and progress reports on their medical condition; converse with family members or the patient (not by fax from a third party); use individualized prayers of their own choosing; and pray for a variable time period based on patient or family request.
One scientific movement attempts to track the physical effects of prayer through neuroscience. Leaders in this movement include Andrew Newberg, an Associate Professor at the University of Pennsylvania. In Newberg's brain scans, monks, priests, nuns and gurus alike have exceptionally focused attention and compassion sites. This is a result of the frontal lobe of the brain’s engagement (Newberg, 2009). Newburg believes that anybody can connect to the supernatural with practice. Those without religious affiliations benefit from the connection to the metaphysical as well. Newberg also states that further evidence towards humans' need for metaphysical relationships is that as science had increased spirituality has not decreased. Newburg believes that at the end of the 18th century, when the scientific method began to consume[page needed] the human mind, religion could have vanished. However, two hundred years later, the perception of spirituality, in many instances, appears to be gaining in strength (2009). Newberg's research also provides the connection between prayer and meditation and health. By understanding how the brain works during religious experiences and practices Newberg's research shows that the brain changes during these practices allowing an understanding of how religion affects psychological and physical health (2009). For example, brain activity during meditation indicates that people who frequently practice prayer or meditation experience lower blood-pressure, lower heart rates, decreased anxiety, and decreased depression.
- 24-7 Prayer Movement
- Affirmative prayer
- Affirmations (New Age)
- Catholic prayers
- Daily Prayer for Peace
- Devotional literature
- Interior life (Catholic theology)
- Jewish prayers and blessings
- Jewish services
- List of prayers
- Magical thinking
- Mani stone
- Moment of silence
- Mystic prayer
- National Day of Prayer (US)
- Prayer beads
- Prayer in LDS theology and practice
- Prayer in school
- Prayer wheel
- Tibetan prayer flag
- James also gives descriptions of conversion experiences. The Christian model of dramatic conversions, based on the role-model of Paul's conversion, may also have served as a model for Western interpretations and expectations regarding "enlightenment", similar to Protestant influences on Theravada Buddhism, as described by Carrithers: "It rests upon the notion of the primacy of religious experiences, preferably spectacular ones, as the origin and legitimation of religious action. But this presupposition has a natural home, not in Buddhism, but in Christian and especially Protestant Christian movements which prescribe a radical conversion." See Sekida for an example of this influence of William James and Christian conversion stories, mentioning Luther and St. Paul. See also McMahan for the influence of Christian thought on Buddhism.
- Robert Sharf: "[T]he role of experience in the history of Buddhism has been greatly exaggerated in contemporary scholarship. Both historical and ethnographic evidence suggests that the privileging of experience may well be traced to certain twentieth-century reform movements, notably those that urge a return to zazen or vipassana meditation, and these reforms were profoundly influenced by religious developments in the west [...] While some adepts may indeed experience "altered states" in the course of their training, critical analysis shows that such states do not constitute the reference point for the elaborate Buddhist discourse pertaining to the "path".
- William Blake: "If the doors of perception were cleansed every thing would appear to man as it is, infinite. For man has closed himself up, till he sees all things thru' narrow chinks of his cavern."
References and footnotes
- Harper, Douglas. "pray (v.)". etymonline.com. Online Etymology Dictionary. Retrieved 30 December 2014.
- K. Masters, G. Spielmans, J. Goodson "Are there demonstrable effects of distant intercessory prayer? A meta-analytic review." Annals of Behavioral Medicine 2006 Aug;32(1):21-6. 
- Hodge, David R. (March 2007), "A Systematic Review of the Empirical Literature on Intercessory Prayer" (PDF), Research on Social Work Practice 17 (2): 174–187, doi:10.1177/1049731506296170
- Saletan, William (April 2006), "The Deity in the Data: What the latest prayer study tells us about God", Slate
- Benson H, Dusek JA, Sherwood JB, et al. (April 2006). "Study of the Therapeutic Effects of Intercessory Prayer (STEP) in cardiac bypass patients: a multicenter randomized trial of uncertainty and certainty of receiving intercessory prayer". American Heart Journal 151 (4): 934–42. doi:10.1016/j.ahj.2005.05.028. PMID 16569567. Lay summary (PDF) – John Templeton Foundation (April 5, 2006).
- Galton, Francis (1872). "Statistical Inquiries into the Efficacy of Prayer". Fortnightly Review (68): 125–35. As found in The Prayer-Gauge Debate. Boston: Congregational Publishing Society. 1876. LCCN 39018081. OCLC 1809220.
- Byrd, R. C. (1988). "Positive therapeutic effects of intercessory prayer in a coronary care unit population". South Med J 81 (7): 826–9. doi:10.1097/00007611-198807000-00005. PMID 3393937.
- Harris, W. S.; Gowda, M.; Kolb, J. W.; Strychacz, C. P.; Vacek, J. L.; Jones, P. G.; Forker, A.; O'Keefe, J. H.; McCallister, B. D. (1999). "A randomized, controlled trial of the effects of remote, intercessory prayer on outcomes in patients admitted to the coronary care unit.". Arch Intern Med 159 (19): 2273–8. doi:10.1001/archinte.159.19.2273. PMID 10547166.
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- Posner, Gary P. (Spring 1990), "God in the CCU? A critique of the San Francisco hospital study on intercessory prayer and healing", Free Inquiry. Online reprint by Internet Infidels at Infidels.org.
- Stephens, Ferris J. (1950). Ancient Near Eastern Texts. Princeton. pp. 391–92.
- Zaleski, Carol; Zaleski, Philip (2006). Prayer: A History. Boston: Mariner Books. pp. 24–25. ISBN 0-618-77360-6.
- Littlebird, Sarracina (2008), Sacred Movement: Dance as Prayer in the Pueblo Cultures of the American Southwest (PDF), Barnard College Department of Dance, retrieved 11 October 2011
- "The Whirling Dervishes of Rumi – Sufism and Dervishes", WhirlingDervishes.org, archived from the original on 2014-11-04
- Omkarananda, Swami (n.d.), How to Pray, Omkarananda Ashram Himalayas, archived from the original on 2014-11-04
- Anonymous (2013-07-03). "Judaism: Jewish Rituals and Practices – Jewish Worship and Prayer". ReligionFacts.com. ReligionFacts. Archived from the original on 2014-11-04.. This practice is known, in Yiddish, as shuckling.
- Avery, Chel. "Quaker Worship". Quaker Information Center. Retrieved 2008-12-04.
- Erickson, Millard J. (1998). Christian theology. Grand Rapids: Baker Book House. ISBN 0-8010-2182-0.
- The New Encyclopedia of Islam - Page 20, Cyril Glassé - 2003
- Wynne, John (1911). "Prayer". In Herbermann, Charles. Catholic Encyclopedia 12. Robert Appleton Company.
- See, for example, James 5:14
- Scheckel, Roger J. (January 2004). "The Angelus". The Marian Catechists. Archived from the original on 2008-06-23. Retrieved 2008-10-06.
- "Buddhist Art". Pacific Asia Museum. 2003. Retrieved 2008-10-06.
- Emerick, Yahiya (2002). The Complete Idiot's Guide to Islam. Indianapolis IN: Alpha Books. pp. 127–28. ISBN 0-02-864233-3.
- Hitchens, Christopher (2012). Mortality. New York: Twelve. ISBN 9781455502752. OCLC 776526158.[page needed]
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- Rayor, Diane. "The Homeric Hymns". University of California Press. Retrieved 2009-01-14.
- "Religio Romana". Nova Roma. Retrieved 2009-01-14.
- Frederic de Forest Allen, Remnants of Early Latin (Boston: Ginn & Heath 1880 and Ginn & Co 1907).
- e.g.: Cato's Mars Prayer, found in De Agri Cultura (141), English translation at: Jonathan Slocum and Carol Justus, ed. (13 May 2014), "Cato's Mars Prayer", Indo-European Texts: Old Latin, Linguistics Research Center at UT Austin
- Translation by Bellows.
- Grundy, Stephan (1998). "Freyja and Frigg" as collected in Billington, Sandra. The Concept of the Goddess, p. 60. Routledge ISBN 0-415-19789-9
- Hollander, Lee (trans.) (1955). The saga of the Jómsvíkings, p. 100. University of Texas Press ISBN 0-292-77623-3
- Gordon, R.K. (1962). Anglo-Saxon Poetry. Everyman's Library #794. M. Dent & Sons, LTD.
- Lambdin, Laura C and Robert T. (2000). Encyclopedia of Medieval Literature, p. 227. Greenwood Publishing Group ISBN 0-313-30054-2
- Wells, C. J." (1985). German, a Linguistic History to 1945: A Linguistic History to 1945, p 51. Oxford University Press ISBN 0-19-815795-9
- Weil, Steven (September 14, 2010), "Why Tefilah Doesn't Mean Prayer: Redefining our Relationship with G-d", ou.org (video presentation) (Orthodox Union)
- Silberberg, Naftali (n.d.), "Jewish Practice " Mitzvahs & Traditions " Prayer " Insights – Talking With G‑d", Chabad.org
- The Kabbalah of Prayer on Chabad.org
- Examining Religions: Christianity Foundation Edition by Anne Geldart 1999 ISBN 0-435-30324-4 page 108
- See John 16:23, 26; John 14:13; John 15:16
- Parry, Ken; David Melling (editors) (1999). The Blackwell Dictionary of Eastern Christianity ISBN 0-631-23203-6 page 230
- Slater, Thomas (1911). "Reparation". In Herbermann, Charles. Catholic Encyclopedia 12. Robert Appleton Company.
- Oxford English Dictionary, 2nd ed, 1989
- "Library - Religion – Christianity - Pentecostalism". Australian Broadcasting Company. Archived from the original on 2014-11-04.
- Acts 2:1-13
- George Barton Cutten, Speaking with Tongues Historically and Psychologically Considered, Yale University Press, 1927.
- Goodman, Felicitas D., Speaking in Tongues: A Cross-Cultural Study in Glossolalia. University of Chicago Press, 1972.
- Hine, Virginia H.: 'Pentecostal Glossolalia toward a Functional Interpretation.' Journal for the Scientific Study of Religion 8, 2: (1969) 211–26: quote on p. 211
- Samarin, William J., Tongues of Men and Angels: The Religious Language of Pentecostalism. Macmillan, New York, 1972, quote on p. 73
- Hine, Virginia H.: 'Pentecostal Glossolalia toward a Functional Interpretation.' Journal for the Scientific Study of Religion 8, 2: (1969) 211–26: quote on p. 213
- Spanos, Nicholas P.; Hewitt, Erin C.: Glossolalia: 'A test of the 'trance' and psychopathology hypotheses.' Journal of Abnormal Psychology: 1979 Aug Vol 88(4) 427–34.
- Mary Baker Eddy, "Prayer," in Science and Health with Key to the Scriptures, Boston, Trustees Under the Will of Mary Baker Eddy, 1934 [etc.]pp. 1-17
- "Is there no intercessory prayer?". Retrieved 2007-10-13.
- Muslim cultures today: a reference guide By Kathryn M. Coughlin, p. 91
- Smith, P. (1999). A Concise Encyclopedia of the Bahá'í Faith. Oxford, UK: Oneworld Publications. pp. 274–75. ISBN 1-85168-184-1.
- See for example http://www.centreguephel.org/prieres.html (French)
- Collins, Steven (1982). Selfless Persons. Cambridge, United Kingdom: Cambridge University Press. p. 6. ISBN 0-521-39726-X.
- Sangharakshita, Bhikshu (1993). A Survey of Buddhism. Guildford, Surrey, United Kingdom: Windhorse Publications. pp. 449–60. ISBN 0-904766-65-9.
- Buddhist Prayers
- Keown, Damien (ed.) with Hodge, Stephen; Jones, Charles; Tinti, Paola (2003). A Dictionary of Buddhism. Great Britain, Oxford: Oxford University Press. P.100. ISBN 0-19-860560-9
- "The Flowering of Faith: Buddhism's Pure Land Tradition" (pp. 185–98) in Smith, Huston; Philip Novak (2003). Buddhism: A concise introduction. San Francisco: HarperSanFrancisco. ISBN 0-06-050696-2.
- Smith and Novak (2003) state that "Pure Land Buddhism has entered America almost exclusively from Japan, and the church Shinran founded is the largest Pure Land presence on this continent" (p. 193).
- This quotation is Smith and Novak's paraphrase of Shinran's teaching.
- Stephen Jacobs (2010), Hinduism Today : An Introduction, Continuum International Publishing Group, p. 44
- "Ardas", sgpc.net (Shiromani Gurdwara Parbandhak Committee)
- "Learn and recite the Holy Ardas", sgpc.net (Shiromani Gurdwara Parbandhak Committee)
- Chapter IV: Category of fierce types of spells for explanation
- The Wiccan Prayer Book: Daily, Mark Ventimiglia - 2006
- Palmer, Susan J., Aliens Adored. Rutgers University Press, 2004
- Raël, Sensual Meditation. Tagman Press, 2002.
- Eckankar: Ancient Wisdom for Today - Page 20, 1995
- "Animism Profile in Cambodia". OMF. Retrieved 2008-04-09.
- Hassig, Ross (2003). "El sacrificio y las guerras floridas". Arqueología mexicana XI: 47.
- "Prayer stick". Encyclopædia Britannica Eleventh Edition.
- Elkin, Adolphus P. (1973). Aboriginal Men of High Degree: Initiation and Sorcery in the World's Oldest Tradition. Inner Traditions - Bear & Company. ISBN 0-89281-421-7.
- Thelema is seen by some neutral parties as a philosophy, and not a religion. See Crowley, Aleister. Little Essays Toward Truth,p. 61-62 New Falcon Publications; 2 Rev Sub edition (May 1, 1996) ISBN 1-56184-000-9 ("These and similar considerations lead to certain types of philosophical skepticism. Neschamic conceptions are nowise exempt from this criticism, for, even supposing them identical in any number of persons, their expression, being intellectual, will suffer the same stress as normal perceptions. [...] But none of this shakes, or even threatens, the Philosophy of Thelema. On the contrary, it may be called the Rock of its foundation."); See also Thelemapedia, "Arguments against Thelema being a religion" available at: http://www.thelemapedia.org/index.php/Arguments_against_Thelema_being_a_religion
- DuQuette, Lon Milo. The Magick of Aleister Crowley: A Handbook of the Rituals of Thelema, p. 12. Weiser, 2003. ISBN 1-57863-299-4.
- Greenberg, Moshe. Biblical Prose Prayer: As a Window to the Popular Religion of Ancient Israel. Berkeley: University of California Press, c1983 
- Bounds, Edward McKendree (1907). The Necessity of Prayer. AGES Software. ISBN 0-8010-0659-7.
- Vatican website Catechism items 2716-2717
- The Darkness of God: Negativity in Christian Mysticism by Denys Turner 1998 Cambridge University Press ISBN 0521645611
- Hori 1999, p. 47.
- Issues in Science and Religion, Ian Barbour, Prentice-Hall, 1966, page 68, 79
- Issues in Science and Religion, Ian Barbour, Prentice-Hall, 1966, page 114, 116-119
- Issues in Science and Religion, Ian Barbour, Prentice-Hall, 1966, p. 126-127
- Sharf 2000, p. 271.
- Carrithers 1983, p. 18.
- Sekida 1985, p. 196-197.
- Sekida 1985, p. 251.
- McMahan 2008.
- Sharf 1995-B.
- Mohr 2000, p. 282-286.
- Low 2006, p. 12.
- Sharf 1995-C, p. 1.
- Hori 1994, p. 30.
- Samy 1998, p. 82.
- Mohr 2000, p. 282.
- Samy 1998, p. 80-82.
- Samy 1998, p. 80.
- Quote DB
- Mohr 2000, p. 284.
- "About Islamic Prayer Group (U.K)", Islamicprayergroup.com, archived from the original on 2009-07-17
- "World Wide Prayer Group". Retrieved 2008-10-30.
- "Pell adamant prayer cures cancer". The Age (Melbourne). 2009-12-21.
- Anonymous (July 20, 2005), "Skeptico – Prayer still useless", skeptico.blogs.com (blog), archived from the original on 2014-11-04
- Tessman I and Tessman J "Efficacy of Prayer: A Critical Examination of Claims," Skeptical Inquirer, March/April 2000,
- Leibovici, L (2001). "Effects of remote, retroactive intercessory prayer on outcomes in patients with bloodstream infection: randomized controlled trial". BMJ 323 (7327): 1450–1. doi:10.1136/bmj.323.7327.1450. PMC 61047. PMID 11751349.
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- Krucoff, MW; Crater, SW; Gallup, D; Blankenship, JC; Cuffe, M; Guarneri, M; Krieger, RA; Kshettry, VR; Morris, K; Oz, M; Pichard, A; Sketch, MH Jr; Koenig, HG; Mark, D; Lee, KL (2005). "Music, imagery, touch, and prayer as adjuncts to interventional cardiac care: the Monitoring and Actualisation of Noetic Trainings (MANTRA) II randomised study". Lancet 366 (9481): 211–7. doi:10.1016/S0140-6736(05)66910-3. PMID 16023511.
- Mind and Spirit. from the Health Library section of CentraState Healthcare System. Accessed May 18, 2006.
- Newberg, Andrew. Interviewed by Barbra Bradley Hagerty. "Prayer May Re-Shape Your Brain". www.npr.org "All Things Considered." 20 May 2009. National Public Radio. Web. 30 June 2010. http://www.npr.org/templates/story/story.php?storyID=104310443
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