Entering or being drawn into a mental relation or communion with an apperception of one's God, whether conceived as anthropomorphic, personal or formless, but ineffably or subjectively experienced as real and present or near, and on whose power one feels dependent. Prayer can be verbal, unspoken or expressed by gestures only. It may be offered by an individual or performed collectively by a group as a free spontaneous creation of the moment or a fixed, stereotyped prayer formula.
There are several types of prayer; the most common being petitionary prayer, which is concerned with stating what is desired for those praying. It often includes the reasons for the petition. Another type is intercessory prayer which is concerned with interceding on behalf of the living or dead members of the family, tribe, or community. Nation traditional kind of prayer is thanksgiving for blessings received, usually accompanied by the acknowledgement of one's unworthiness to receive such divine favours. A further type is penitential prayer which involves the confession of guilt followed by a request for forgiveness of sin and remission of punishment. Very often such prayer is accompanied by sacrifice or gift to the God worshipped. Higher states of prayer include the 'dark night of the soul' and the 'cloud of unknowing': mystical abstraction.
At the very least, prayer taps subconscious stores of power. It is motivational and inspirational and a reinforcement strategy.
Our difficult age has a special need of prayer. In the course of history-both in the past and in the present-many men and women have borne witness to the importance of prayer by consecrating themselves to the praise of God and to the life of prayer, especially in monasteries and convents. So, too, recent years have been seeing a growth in the number of people who, in ever more widespread movements and groups, are giving first place to prayer and seeking in prayer a renewal of their spiritual life. This is a significant and comforting sign, for from this experience there is coming a real contribution to the revival of prayer among the faithful, who have been helped to gain a clearer idea of the Holy Spirit as he who inspires in hearts a profound yearning for holiness. In many individuals and many communities there is a growing awareness that, even with all the rapid progress of technological and scientific civilization, and despite the real conquests and goals attained, man is threatened, humanity is threatened. In the face of this danger, and indeed already experiencing the frightful reality of man's spiritual decadence, individuals and whole communities, guided as it were by an inner sense of faith, are seeking the strength to raise man up again, to save him from himself, from his own errors and mistakes that often make harmful his very conquests. And thus they are discovering prayer, in which the "Spirit who helps us in our weakness"manifests himself. In this way the times in which we are living are bringing the Holy Spirit closer to the many who are returning to prayer. (Papal Encyclical, Dominum et Vivificantem, 18 May 1986).
The change of heart which is the essential condition for every authentic search for unity flows from prayer and its realization is guided by prayer: "For it is from newness of attitudes, from self-denial and unstinted love, that yearnings for unity take their rise and grow towards maturity. We should therefore pray to the divine Spirit for the grace to be genuinely self-denying, humble, gentle in the service of others, and to have an attitude of brotherly generosity towards them"... If prayer is the "soul" of ecumenical rene- wal and of the yearning for unity, it is the basis and support for everything the Council defines as "dialogue". This definition is certainly not unrelated to today's personalist way of thinking. The capacity for "dialogue" is rooted in the nature of the person and his dignity. (Papal Encyclical, Ut Unum Sint, 25 May 1995).
From mental prayer cannot be separated vocal prayer, and those other forms of private prayer which, according to each one's peculiar needs, help in uniting the soul with God. Let this be remembered, however: more than a mere multiplicity of prayers, is to be valued piety and the true and ardent spirit of prayer. If ever before, in our days especially is this ardent spirit of prayer necessary, when the so-called "naturalism" has invaded men's minds and hearts, and when virtue is exposed to every kind of danger, dangers which not infrequently meet one in the very exercise of one's ministry. Is there anything which can more securely protect you against these snares, anything which can more surely elevate your souls to heavenly things and keep them united with God, than assiduous prayer and supplication for Divine help? (Papal Writings, Menti Nostrae, 23 September 1960).
Prayer, then, and penance are the two potent inspirations sent to us at this time by God, that we may lead back to Him mankind that has gone astray and wanders about without a guide: they are the inspirations that will dispel and remedy the first and principal cause of every form of disturbance and rebellion, the revolt of man against God. (Papal Encyclical, Caritate Christi Compulsi, 3 May 1932).
Prayer is either a meaningless waste of time or an arrogant exercise in self-righteousness. Some conditions of prayer indicate an abnormal psychology.