An Invitation of Prayer - Buddhism | RetreatsThe Pali Suttas came out of the earliest Buddhist school of Theravada. These Suttas, or discourses, continue to be chanting daily today

An Invitation of

Prayer

Lisa Engetsu Friedland Upaya Buddhist Chaplaincy Program

Upaya Zen Center Final Learning Project

Cohort 1 February 2010

An Invitation of Prayer 2

Acknowledgements Thank you to Maia Duerr, my mentor, for guiding me over so many months with all of the reiterations of topic, and also the time she took for helping to edit this paper. You have been supportive the whole way. Thank you Roshi, for accepting me into the chaplaincy program. My life is changed because of your decision. Love with and to my chaplaincy family, cohort 1.

A deep bow to my parents for letting me go to Thailand in 2001, where Buddhism and I really came together for the first time (in this life). To all supporters and guides, seen and unseen.


Table of Contents

Introduction & Personal Background 4

Definitions of Prayer 8

Buddhist Prayer 9

Paritta Suttas 10

Zen 11

Mantra 11

Research 13

Benefits of Prayer 16

Spontaneity 16

Survey 21

Song 23

A Consideration of Prayer for Those Who Do Not Pray 24

References 26

Appendix 1 28

Appendix 2 29


Art is prayer made visible,

music is prayer made audible,

dance is prayer embodied

But the greatest art we practice is the art of compassion

Which is prayer in action and service. —The Reverend Dr. Gina Rose Halpern

Introduction & Personal Background

This paper-inquiry is about the experience of prayer. In this paper, I will explore

the positive effects that prayer has on others and ourselves. As a chaplaincy student, I

have learned that relationships are at the heart of chaplaincy. So too, are relationships at

the heart of prayer. As we relate with ourselves, or with anything through prayer, we

connect. The power of prayer is to connect with oneself, with others, or with the

universe1. My intention is to provide a broader, more encompassing vision and

understanding of prayer, as it relates to each of us individually.

One of the ways that I pray is through song. I have had a journey of singing

through my life. Due to my passion, I have chosen to highlight the form of prayer known

as song.

At the Sikh temple, The Gurudwara, in Española, New Mexico, after an interfaith

concert, at the table outside there was a jar for donations, as well as pamphlets and other

materials. A man said, “Oh, I left my wallet in the car!” The Sikh woman responded,

1 The Universe defined as the infinite world of spirit and physical (personal definition).


“Oh, no problem, then offer a prayer.” I was moved by her genuine equanimity between

money and prayer.

The depth of the prayer experience depends upon one’s own aspirations. “In

prayer, it is the attitude of our hearts that count” (Hanh, 2006, p.10).

Sound as vibration is a topic that people from all different arenas, from physics to

linguistics to shamanism have studied. If we take a moment to hum and become aware of

the area from the heart to the top of the head, we will feel something internally…a

movement, a vibration. From this simple experiment, we can have direct experience of

this phenomenon.

For sound to manifest from the human body, the sound rides on our breath.

Breath, from almost any perspective, is the most precious foundation of our existence. No

breath, no life. So each time we use our voices, it is a direct connection to that which

sustains us. In a Buddhist context, the breath is often used as a vehicle for meditation and

contemplation.

In many of its forms, prayer is dependent on sound. It is a fundamental

component to many spiritual paths and traditions. I wanted to explore prayer because it is

something that is always accessible to us. It is free. We do not need to learn it, or take a

course on it. We don’t need a special object that we may forget somewhere. The tools we

need are with us at all times.

Prayer is where I gain strength when I feel alone, depressed, helpless, or hopeless.

It is where I go to be energized, revitalized, and reminded of what is true. It centers me,

and helps me feel sane. For this I usually prefer to be alone. I need to not worry that


someone is judging from behind the door, one way or another. I need to feel safe to go

into prayer in whatever way happens that day. Loud, soft, silent, or all three, I trust that is

how it is meant to be. Jewish, Buddhist, Hindu, or pre-lingual, I trust that is how it is

meant to be.

In the schema of the Five Buddha Families2, I see prayer as part of the Padma

Family, which is the family of connection. It could also be seen as part of the Ratna

Family, depending on the kind of prayer. Ratna is the family of enriching.

Prayer is basic to all humans. This is something that a chaplain, or anyone with

the aspiration to do good, can encourage to anyone, in any circumstance. One does not

need to believe or not believe in anyone or anything. Prayer is natural to being human.

No matter what setting we are in, prayer is beneficial for us to use ourselves, to rekindle

our deep spiritual connection of who we really are, widen the scope of a situation, or as

an upaya for decreasing suffering.

Prayer is accessible to everyone, regardless of health status, age, religious

inclination, or location. Because prayer does not operate within the confines of space or

time, it is instant. Thich Hanh says it is more instant than instant coffee (Hanh, 2006)! Dr.

Larry Dossey shows when people pray to someone or something “out there,” that “out

there” place is actually right here (Dossey, 1993). Non-locality is the omnipresence of

non-local consciousness, or Buddha Mind, is infinitely everywhere and anywhere, at all

times. The type of prayer that is communication with an entity or deity seemingly outside

of oneself, is enacting the process of unification with the deity. Because this is happening

outside the confines of space and time, the realization is possible that these deities are not

2 For more information on the Buddha Families, see The Five Wisdom Energies by Irini Rockwell.


far away, unreachable, distant, but rather couldn’t be closer. They are not separate from

us. This breath, this body, this sound, this sight. If someone feels he or she does not have

a spiritual or religious inclination, values, such as compassion, wisdom, or peace, can be

the point of focus. Prayer is an entry point into the interconnectedness of all things, and

the realization of our Buddha nature.

Prayer is something we can access anywhere, anytime. This is what I love about

prayer. We don’t need any special instruments bought from some nice organic company.

This is also the nature of meditation.

I would like to take the model of the Eightfold Path, which is the outline of the

Fourth Noble Truth3. One of these is Wise Speech. I suggest using the practice and

precept of Wise Speech to include Wise Prayer and Wise Song. As our speech is our

responsibility, so too are our prayers and songs. Whether one categorizes prayer as

thought, speech, or action, or the realm of body, speech, or mind, we can make a

difference with our intention (Sahn 1976).

3 The Four Noble Truths are one of the foundational teachings of the historical Buddha, Shakyamuni Buddha.


Definitions of Prayer

“Everyone prays in their own language, and there is no language that God does

not understand” – Duke Ellington

Prayer can take unlimited forms. Prayer can be of song, of dance, of silence, of

eating, of dreaming…It can be used as a means of communication with Spirit, with

deities, with something or someone seemingly outside of ourselves, or none of the above.

In the relative sense, this can be understood as communication between two parties. From

a Buddhist perspective, in the absolute sense, it can be understood as Buddha realizing

Buddha.

From the Merriam-Webster Dictionary, prayer is: 1 a (1) : an address (as a

petition) to God or a god in word or thought (2) : a set order of words used in praying b :

an earnest request or wish (Prayer, 2010).

Larry Dossey offers this insight on defining prayer: “If prayer has its roots in the

unconscious, …a complete definition of prayer can never be given” (1993, p.6).

My working definition of prayer is any way that we connect to ourselves, others,

or the Universe that has a positive process or a positive outcome. I use PraySing to

denote prayer in the form of song, or song that is intended as prayer4.

Roshi Joan Halifax shares that Elders during the Sweat Lodge Ceremony offer a

reminder: “If you thought it, you prayed it” (personal notes, 2008).

4 My definition.


Buddhist Prayer

“Prayer works, whether or not any external being hears or responds…Buddhists have

always known this, which explains why even Buddhists who believe that the Buddha has

passed entirely beyond this realm and does not hear or respond to petitions venerate,

bow, and make offerings to him. Such Buddhists know and believe that these behaviors

will have a positive effects on their state of mind and their behavior” (Gross, 2002, p.83).

Within all of the lineages of Buddhism, there are many forms and functions to

prayer. The following are some of the main categories and functions of prayer of the

Theravada, Mahayana, and Vajrayana worlds.

His Holiness the Dalai Lama exhibits the pluralism found within Buddhist prayer:

"There are two types of prayer. I think prayer is, for the most part, simply reminders in your daily practice. So, the verses look like prayers, but are actually reminders of how to speak, how to deal with other problems, other people, things like that in daily life. For example, in my own daily practice, prayer, if I am leisurely, takes about four hours. Quite long. For the most part, I think my practice is reviewing: compassion, forgiveness, and, of course, shunyata. "Then, some portion of prayer is to appeal to Buddha. Although we do not consider Buddha as a Creator, at the same time we consider Buddha as a higher being who purified himself. So he has special energy, infinite energy or power. In certain ways, then, in this type of prayer, the appeal to Buddha can be seen as similar to the appeal to God as the Creator." (His Holiness the Dalai Lama, 1997, p.125)


Paritta Suttas

The Pali Suttas came out of the earliest Buddhist school of Theravada. These

Suttas, or discourses, continue to be chanting daily today in Theravadan countries such as

Thailand and Sri Lanka. One kind of Sutta is the Paritta Sutta, meaning discourses of

protection. The Paritta Suttas, all in the Pali language, are for protection against negative

physical or spiritual influences, as well as for increasing positive physical or spiritual

conditions (Govinda, 32; Dhammananda, 1991). One of the Parittas is the Angulimala

Paritta for pregnant women to bless them for an easy childbirth:

Yatoham bhagini ariyaya jatiya jato Nabhi janami sañcicca Pãnam jivita voropeta Tena saccena sotthi te Hotu sotthi gabbhassa

The translation is: Sister, from {the time of} my being born in the Noble Birth

(Arahanthood), I do not know of myself having purposely deprived any living creature of

life. By this truth may you be safe, may there be safety for {the child in} your womb. In

various Buddhist countries, the Angulimala Paritta is used to bless the mother’s drinking

water (Dhammananda, 1991, p.158-159).

Venerable Piyadassi Maha Thera shares the history and value of the Paritta Suttas:

“[There is a] prevalence in Buddhist lands of the practice of listening to the recital of the Dhamma for protection and deliverance from evil as well as promoting welfare and well-being. The practice of reciting and listening to the Paritta Suttas began very early in the history of Buddhism. It is certain that their recital produces mental well-being in those who listen to them with intelligence and confidence in the Truth of the Buddha’s words. Such mental well-being can help those who are ill to recover. It can help to induce the mental attitude that brings happiness to overcome negative states of mind. The Buddha Himself has Paritta recited for Him and He also requested others to recite for His disciples when they were ill. The vibratory sounds the Paritta produces are soothing to the nerves; produce peace of mind and bring harmony to the system. If it is


true that virtue protects the virtuous, then a person who listens to these sayings with complete confidence in the truth of the Buddha’s words, which spring from complete enlightenment, will acquire so virtuous a state of mind that he will be able to conquer any evil influence. There is no better medicine than truth (Dhamma) for both the mental and physical ills which are the cause of all suffering and misfortune” (ibid., xviii-xxi).

Zen

In Zen, one of the Mahayana schools, the practice is to do each action mindfully,

with whole heart and mind. This is the case for prayer as well. It is not important to

understand what is being chanting or prayed, if it is in another language (usually Korean,

Japanese, or a form of Chinese). Is the whole body, speech, and mind involved, together,

for the purpose of chanting? This is one of the intentions of chanting in Zen. Vietnamese

Zen Master Thich Nhat Hanh encourages this approach to prayer (Hanh, 2006).

Sensei Joko Beck states how prayer is a way to non-separateness, an embodiment

that is at the heart of Buddhist practice: “We swing between…thoughts, back and forth,

back and forth. In this whole back-and-forth process, there’s nothing but separation. How

do we resolve it? We resolve it by experiencing that which we don’t want to experience.

That’s true zazen, true prayer, true religious practice (Beck, 1989, p.172).”

Mantra

Mantras are one aspect of prayer. The word mantra comes from Sanskrit,

meaning “the thought or mind that liberates and protects” (Radha, 4 + personal

translation). The functions of mantras are many fold. In all Buddhist schools, mantras are

a way to calm and focus the mind. An example from the Theravadan tradition is on the


in-breath to say internally Bhud, and on the out-breath, Dho. These two sounds when put

together make up the Pali word for Buddha. Korean Zen sometimes uses on the in-breath

to say internally, Clear Mind, and on the out-breath, Don’t Know. Pureland Buddhism,

another form of Mahayana, the name of Amitabha Buddha is recited as a mantra. Thich

Nhat Hanh cites research where people repeat a sacred sound, or a phrase from a sacred

text, it stops the intervention of the dispersed state of mind, and positive physical changes

occur (Hanh, 2006).

From the Vajrayana perspective, mantras are part of the visualization practice, of

either manifesting a deity externally or internally. In this regard, the mantra is specific to

a deity. For example, Om Ah Ra Pa Tza Na Di is the mantra for Manjusri Bodhisattva.

There are many perspectives on how the power of the mantra arises. Some say

that it is in the vibration of the sounds themselves inherently, that when placed together in

such a pattern, have efficacy. Others say that mantra practice is much more about the

intention and meditative quality of the individual or group. From either perspective (or a

mixture of both), mantras are a practice of unification and integration (Birnbaum, 2004,

among many).

Mantras have effects on a variety of levels. Physically, practicing mantras

increases the energy flow in the body, promoting circulation. Harvard University Medical

School’s medical researcher Herbert Benson found that by using mantra, blood pressure

and metabolic rates lower, and heart rates slow down (Dossey, 1993). Different mantras,

for example Om Mani Peme Hum, are known to have physical benefits when the mantra

is directed at pain or suffering. Mantras also provide a platform of detaching from

emotions, as well as increasing compassion (Birnbaum, 2004).


Jetsun Khandro Rinpoche says that mantra, through its vibration, evokes certain

aspects of body and mind. She also cautions that if we are attached to a mantra, it

destroys the silence within us. For Khandro Rinpoche, “The most profound mantra is

silence” (lecture, 2009).

Research

Many studies have looked at the effects of prayer on the brain. The integration of

Western science and spirituality is vital for those of us from Western cultures, which

teach science as the highest reference point and form of knowledge. Dr. Dossey posits

that “if science can demonstrate the potency of prayer, people who pray are likely to feel

empowered and validated in their beliefs as a result” (Dossey, 1993, p.164).

Over 200 controlled experiments suggest that compassion and love do affect other

beings nonlocally: “The love and compassion that one brings to prayer are extremely

important. The scientific studies indicate that if these are not present, prayers have little

or no effect” (ibid., p.44). In Buddhist terms, Buddha Mind, or Big Mind, is boundless

and connected with all things.

In research on happiness in children ages eight to twelve, the role of spirituality,

defined in this context as “an inner belief system that a person relies on for strength and

comfort” is a huge factor in the child’s level of happiness (Holder et al. 2008). My

hypothesis is that if we were to consider this finding relevant to people of all ages, that if


through prayer people feel meaning in their lives, their happiness would be increased as

well.

A comprehensive analysis of seventeen major studies on intercessory prayer,

prayer that is offered by one person to benefit another, finds positive results for the one

being prayed for (Arizona State, 2007). In a study by Father Sean O’Laoire, a Catholic

priest and psychologist, 406 individuals in San Francisco were placed in two groups.

With double-blind studies, on ten of eleven criteria, he found that the people praying

improved even more than the subjects for whom they were praying. The individuals

being prayed for did themselves improve on all eleven criteria (Dossey, 1999).

Research through the Missouri University Center on Religion and the Professions

shows that prayer decreases the activity in the brain’s right parietal lobe, which increases

the experience of selflessness. The importance of the fact that selflessness can be learned

is quite profound (Johnstone et al., 2008). Dr. Andrew Newberg, a neuroscientist and

writer from the University of Pennsylvania, has also found decreased activity in the

parietal lobe during prayer (Hagerty, 2009). This included Buddhists meditating,

Franciscan nuns praying, and Sikhs chanting. He has also tracked heightened activity in

the frontal lobes, which are associated with focused attention. Part of his explanation for

this is that “the more you focus on something – whether that’s math or auto racing or

football or God – the more that becomes your reality, the more it becomes written into

the neural connections of your brain” (ibid.).

In experiments with neuroscientist Richard Davidson, individuals’ brains were

positively affected after meditating (in the Buddhist tradition) just a few minutes a day

for two weeks. Within two months, even subjects’ immune systems were affected – they


had developed more antibodies to a flu virus than the control group that did not meditate

(ibid.). Dr. Newberg has also found that ten to fifteen minutes of meditation have positive

effects on relaxation, cognition, and psychological health (Heneghan, 2009)5.

There have been major strides for the role of spirituality in health, including

intercessory prayer. In one study of Buddhist mothers who live with HIV, prayer benefits

them by supporting them to let go of depression and desperation, to care for their

children, and receive peace, hope, and blessings. These are effects that the women stated

themselves that they receive (Birx, 2007).

In terms of differences between faith traditions, Johnstone et al (2008) write: “It is

important to note that individuals experience their God or higher power in many different

ways, but that all people from all religions and beliefs appear to experience these

connections in a similar way.” In the words of Dr. Andrew Newberg: “It doesn’t matter if

you’re a Christian or a Jew, a Muslim or a Hindu, or an agnostic or an atheist”, through

meditation or prayer anyone can experience increased compassion, and decrease of

negative emotions (Heneghan, 2009, p.1).

Some authors question the efficacy of prayer. Various studies bring forth this

perspective of prayer, in its conventional definition. In an article published by the

Skeptical Inquirer, the definition of mind is limited to a separate self – which in the

Buddhist tradition is a delusive construction, and what is understood as one of the

fundamental sources of suffering. “Silent praying is silent thinking…Thoughts are mental

phenomena, states of mind. The concept of mind encompasses our conscious mental

5 I add here two studies on meditation because for many people, meditation is their form of prayer.


life,…thoughts…perceptions…sensations…feelings,…and emotions. The brain is the

organ of mind; it generates all that is mental” (Haas, 2007, p.52). The mind in which we

practice with and towards in Buddhism is beyond the paradigm of what this article and

others are exploring. In this article, the role of mirror neurons for example, or other

neurobiological phenomena that point to inherent interconnectivity, is not addressed.

Benefits of Prayer

Spontaneity

“The trade off – for habits and patterns – is our rich capacity for creativity and

spontaneity” (Alon, 1996, xvii).

Although Ruthy Alon, a Senior Trainer in the Feldenkrais Method6, does not refer

to herself as a Buddhist, this quotation speaks to the Buddhist teachings. Trungpa

Rinpoche puts the question like this: “There is the fear and need for security that makes

acceptance of spontaneity extremely difficult” (Trungpa, 1987, p.7). So why let go of

patterns and habits through practice? Why disintegrate the prison cell and shackles we

live in? Why wake up to our inherent freedom?

Prayer and song both implicitly and explicitly are forms to answer these

questions, which point to the layers of meaning and understanding in the Buddha

Dharma. The connection, or interconnectedness, that reveals itself through prayer when 6 A mind-body movement practice.


habits and patterns, which all are fundamental disconnect, are absolved. Here is advice

from Jetsün Khandro Rinpoche:

“Whether you are a monastic or a lay practitioner, rejoice in your practice. Do not be rigid or worry unnecessarily about doing things wrong. Whatever you do-talking, sleeping, practicing-allow spontaneity to arise. From spontaneity comes courage. This courage enables you to make an effort to learn each day, to remain within the arising moment, and then the confidence of being a practitioner will emerge within you. That brings more happiness, which will enable you to live according to your precepts. Do not think that precepts tie you down. Rather, they enable you to be more flexible, open up, and look beyond yourself.” (Chodron, 1999, p.172-173)

Spontaneity is when we are involved in some action that we did not plan.

Unregulated and unmediated by emotions or thoughts. Now. Some of you Buddhists may

say: Wait a minute, isn’t that Awakened, Free Mind? Big Mind? Buddha Mind?

YES!

Spontaneity, or improvisation, is closely related to Awakened Life. Spontaneous

co-arising is the process to describe the phenomena of the relative plane, or physical

world. We are a part of this. Spontaneity in the context of prayer is a reminder I would

like to offer. Even the first chants and prayer melodies had a spontaneous co-arising

element in the first place, for them to be passed down to the current living generations.

Let’s take the Pali phrase that in Theravadan countries is chanted first (usually

three times) before any other prayers, even before taking refuge in the Triple Gem

(Buddha, Dharma, Sangha):

Namo Tassa Bhagavato Arahato Samma Sambudhassa

In Thailand, there is one regular tune, and one special tune. At Upaya, there is

another tune. What about a spontaneous tune that arises in and of the present moment? I

encourage you to have the courage and trust to give it a try!


With jazz improvisation, the dorsolateral prefrontal cortex that self-censors and

inhibits oneself slows down, and the medial prefrontal cortex, which is associated with

self-expression and individuation, has heightened activity (Johns Hopkins, 2008). This

research is specific to jazz improvisation, yet it is suggested that similar effects in the

brain occur with other improvisational behavior, such as improvised prayer. Dr. Charles

J. Limb, as assistant professor with the Johns Hopkins School of Medicine and trained

jazz saxophonist, states the importance of improvisation: “Without this type of creativity,

humans wouldn’t have advanced as a species. It’s an integral part of who we are” (ibid.).

Spontaneity can arise from within the body or ‘external’ to the body. Practice

brings awareness of the natural spontaneity of our lives. Practicing with improvised

prayer or improvised voice encourages the direct embodiment of the qualities we foster in

Buddhist practice:

Don’t Know Mind

Acceptance of Impermanence

Acceptance of the moment, as it is

Being in the present moment

Confidence

Fearlessness

Non-Attachment

Don’t Know Mind

Don’t Know Mind is a tenet of Zen and the Peacemaker Order. It is also referred

to as Beginner’s Mind, a name made well known by Suzuki Roshi (1970).

Acceptance of Impermanence, Being in the Moment, & Accepting the Moment


Impermanence is also one of the tenets of the Buddhist teachings. Everything is

always changing, and therefore impermanent. We could not exist without impermanence.

It is by expecting or wanting permanence that we experience pain or suffering.

Spontaneous prayer or song is a one-time gig. Even if the musical notation was available,

Buddhist teachings reflect the understanding to be in the present moment. Now is

precious, and will never happen again. Thinking of the past and the future is what takes

our experience away from this moment.

Confidence

Without at least a morsel of confidence, how can we do anything? The other end

of egoism from severe pride and selfishness is the putting down and belittling of oneself.

Not only is this way of treating oneself harmful, a form of inner violence, it is based on

delusion. So confidence is necessary to do it, without wanting any particular result.

Fearlessness

All Buddha ancestors are fearless. The image of the warrior is often used to

describe the Bodhisattva path or the path of a meditator (Fleet Maull Sensei workshop,

2009, among many7). The Heart Sutra, a text studied and chanted widely through the

Mahayana world, reminds us of the role of fearlessness. Thich Nhat Hanh says that the

highest gift we can offer to another is the gift of no fear (Hanh, 1988).

7 Such as Sacred Path of the Warrior, by Chogyam Trungpa Rinpoche.


Non-Attachment

Even if it is the most beautiful sound you have ever heard… let it go! And not

expecting that it will be like that again!

When there is spontaneous neural activity (through spontaneous prayer or song),

it increases the brain’s ability to be more flexible and responsive to external events

(Indiana, 2008).

A recent study defines formalized prayer as “frequently rehearsed and rigidly

performed actions and speech acts”, with improvised prayer as “a non-institutional mode

consisting of improvised actions and speech acts” (Schjoedt et al., 2009, p.2). This study

shows that in comparison with formalized prayer, improvised prayer has a greater

response in the following areas of the brain: the precuneus, temporo-parietal junction, the

anterior medial prefrontal cortex, and the temporopolar region (ibid.). These areas are

associated with social cognition, and are known together as being responsible for the

Theory of Mind. The Theory of Mind “is the ability to attribute mental states—beliefs,

intents, desires, pretending, knowledge, etc.—to oneself and others and to understand that

others have beliefs, desires and intentions that are different from one's own” (Theory of

Mind, 2010). The temporopolar region is related to autobiographical memory and the

processing of social narratives, and the precuneus deals with self-referential activities

(Schjoedt et al., 2009). The temporo-parietal junction is associated with self-other

distinction processes (Temporo-parietal Junction, 2010).


Survey As part of my exploration of prayer, I wanted to gather some more subjective data

about how people use and view prayer in their own lives. I created a nine-question online

survey8 which I sent out to almost all of my email contacts, the chaplaincy cohort, and it

was posted on Facebook. It was also forwarded to people I do not know directly. I

estimate that 350 people received it.

Here are the nine questions:

1. Do you pray? What are some of your reasons for praying or not praying? 2. In general, how often do you pray? 3. Do you pray…

Silently? By chanting? With mantras? On sound with no words? Alone? With others? With already created prayers (like from a prayer book)? With spontaneous, of-the-moment prayer?

4. How do you feel after you pray? 5. What forms of prayer do you enjoy or practice? 6. Does your form of prayer come from a single or various faith traditions?

Which ones? 7. How often do you sing? (this includes all kinds of singing) 8. Do you find any relationship between singing and prayer? If not, what is

the difference to you? If so, please tell me more about it. 9. Your name (optional)

Out of the 66 people who responded to the survey, 80% pray. About 50% report

praying once or more daily, with about 25% weekly as the second largest time frame.

More than 90% pray silently, and 85% pray alone. Therefore, we do not know when

another person is praying, because she is alone or silent! Interestingly, these percentages

8 I am aware that this survey is selective of a small sample of people from different religious backgrounds and perspectives. About half are partially Buddhist-oriented. Even so, I find the information valuable and pertinent, and the responses were varied.


are in line with national statistics: 90% of Americans pray, and over 50% pray once a day

or more (Brandeis, 2008).

Almost all those who responded to the question: How do you feel after you pray?,

feel more positive and more connected after prayer. Only a few responses had neutral

experiences post-prayer.

I was stunned by my own response to reading the surveys. I had no idea how

moved and awed I was going to feel when reading the personal prayer reflections,

especially of the people that I know. I feel honored to have been offered such intimate

accounts by so many people. There is inherent, innate wisdom in so many of the answers,

and as chaplains (if you are a chaplaincy student or not!) we can encourage people to

trust what they already know and feel comfortable with and have a connection to

practicing. For example, five of the survey respondents are in the same family. The

wisdom sitting just within that family is striking, and they are not up until this point

aware of it!

Through this simple survey, I learned that sharing our relationship to Spirit,

spirituality, God, or prayer, is a meaningful way of providing and serving intimacy. Each

response was different, even those within the same faith tradition. Our relationship to

prayer is something that we can respect about each other. This includes those that do not

use the concept of prayer to describe what they are actually doing, which, as we consider

the wider, vaster definition of prayer, is a similar process.


Song

The relationship between singing and prayer is of great interest to me, and it was

helpful to receive insights from others. I wanted to know other people’s experiences with

this combination. Song and prayer are two ways of using of the human voice, and the line

between them is not always clear.

Many people from the survey find a relationship between prayer and song. For

some it is a personal one, and for others they understand that it is so for others. Some do

not find a relationship at all, for whom these are separate entities. Here are a few

responses from those who do see a relationship:

“ It is also a way of expressing and being connected.”

“With both I feel in direct relation with spirit, God, the universe;

emptiness...whatever name speaks to the ground of my being.” “[It] all has to do with

letting go and being singing, being praying.”

“Prayer as sacred song.”

“[They] center me, connect me with my soul.”

“In my native tradition prayers are done in a form of songs to the creator.”

“I love the singing at Upaya and would prefer to be in a group that sings and

chants - I find the singing very uplifting, humbling and awakening of my spirit. It has a

similar affect to prayer in that it focuses me and widens my perception of myself to

beyond my body to the wider 'we'. I feel I belong to something when we sing together.”

For those that do PraySing, there is the theme of connection, highlighted in the

quotations above. A number of people shared that Prayer-Song happens for them when


they are in nature. Many people also mentioned that intention played a huge role in

whether they are singing or praying.

A Consideration of Prayer for Those Who Do Not Pray

“Prayer is not an innovation, it is a process of remembering who we really are and

how we are related.” – Larry Dossey (1993, p.114)

Through the survey results and conversation, quite a number of people are

cautious to say that they pray, or to pray at all. The implications of praying to a God or

entity outside oneself, or to with guilt, or to sound too religious, (which is often culturally

associated with radicalism or fundamentalism), are cause for individuals to either not

pray or feel shame to pray.

Roshi Joan Halifax says that we can be “repressed even by our Buddhism”

(lecture 2009). Since Buddhism is a religion that does not place an external God as the

Creator, it seems some Buddhists and other non God-related people work within the

framework that the only legitimate form of prayer is to a God or an entity separate from

oneself.

The statement “I don’t pray” perhaps is like saying “I don’t walk, but I do put one

foot in front of the other.” I would like to offer the possibility that this separation of those

that pray and those that don’t pray is merely is question of semantics – nothing else. The

formal tools, such as candles, incense, prayer beads, may be helpful, but they are not

necessary. I invite you to consider prayer as something normal, natural, inherent, and


daily, such as walking or eating. Make prayer your own. Many people pray not to

someone, but just pray!

Praying, chanting, singing… this tradition or another, or directly, spontaneously

from the heart… However the outward expression manifests, please just do it! Make the

connection. We are connected to all beings and things; there is no other way. It is our

natural birthright. Thank you for your consideration.

May All Beings Be Free From Suffering May We Awaken to Our True Nature, Satu!


References

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Hanh, Thich Nhat. 1988. The Heart of Understanding: Commentaries on the Prajñaparamita Heart Sutra. Berkeley: Parallax Press. Heneghan, Tom. 2009. Faith rites boost brains, even for atheists – book. Thomson Reuters. Retrieved from: http://www.reuters.com/article/idUSLG306827. His Holiness the Dalai Lama. 1997. Healing Anger: The Power of Patience from a Buddhist Perspective. New York: Snow Lion Publications. Holder et al. 2008. Spirituality, Religiousness, and Happiness in Children Aged 8-12 Years. Journal of Happiness Studies. Retrieved from: http://www.sciencedaily.com/releases/2009/01/090108082904.htm. Indiana University. 2008. When Neurons Fire Up: Study Sheds Light on Rhythms of the Brain. ScienceDaily. Retrieved from: http://www.sciencedaily.com/releases/2008/08/080805192725.htm. Johns Hopkins Medical Institutions. 2008. This is Your Brain on Jazz. ScienceDaily. Retrieved from: http://www.sciencedaily.com/releases/2008/02/080226213431.htm. Khandro Rinpoche, Jetsün. 1999. Living the Dharma. In Chodron, Bhikshuni Thubten. Blossoms of the Dharma: Living as a Buddhist Nun. Berkeley: North Atlantic Books. Mitchell, Steven (ed.). 1976. Dropping Ashes on the Buddha: The Teaching of Zen Master Seung Sahn. New York: Grove Press. Prayer. 2010. Retrieved from: http://www.merriam-webster.com/dictionary/prayer. Radha, Swami Sivananda. 1980. Mantras: Words of Power. Illinois: Timeless Books. Schjoedt, Uffe, et al. 2009. Highly religious participants recruit areas of social cognition in personal prayer. Oxford University Press. Suzuki, Shunryu. 1970. Zen Mind, Beginner’s Mind. New York: Weatherhill. Temporo-parietal Junction. 2010. Retrieved from: http://en.wikipedia.org/wiki/Temporoparietal_junction.

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Appendix 1

This is a channeled message that came through me as I began writing this paper:

I encourage you not to deny any prayer, or any form of prayer that moves you.

This is your Yes. This is your flow. If fear or doubt arises, move forward like a train, not

stopping even through the curves of the mountainside. If you find that someone is

expecting otherwise, or taking something from you energetically, you have to let him or

her go. We no longer can stop the train to figure out if someone is going to get on or not.

We’ll see them at the station when we get there. Don’t stop. Don’t try and find out if

someone likes trains, and coax them to consider one ride. Trust that those who are on the

path, that we will meet them. In the cabin, or at the station.


Appendix 2

Complete printout of Survey, completed 2009.

Documents

An Invitation of Prayer - Buddhism | RetreatsThe Pali Suttas came out of the earliest Buddhist school of Theravada. These Suttas, or discourses, continue to be chanting daily today