Note: My maya-gaia website, evolving since 1997, is a chronicle of my passing all considered opinion
through the lens of my Nirvikalpa Samadhi with both an open-mind and healthy skepticism.

How strong is the evidence that prayer can be answered?

Knock and it shall be opened, ask and you will receive.

Can it ever be established that prayer has evoked divine intervention to effect the course of events or beyond coincidence- is synchronicity as close as we can come to explain blessed outcomes.

To make sense of what follows, dear reader, you must first read the anecdotal account of my Nirvikalpa Samadhi journey.

The coherent gatekeeper "intelligence" that directly conveyed to me that- "TO CONTINUE- I MUST AGREE TO DIE!" and which I took as an offer for me to choose between returning or continuing my journey- came from an omniscient consciousness orchestrating my experience which, for this moment, "allowed" me free will within a relational duality. (See also my further examination of free will.) This presence reappeared on my return journey where I received the "message" rather a "calling after" that "YOU ARE RETURNING- THE DEATH WAS TEMPORARY! This also establishes that a personal relationship manifests between ourselves and God at least in the dual states of a samadhi consciousness and suggests it can extend into an immanence in our phenomenal life. There is a similar confirmation regarding the efficacy of prayer in my fervent "asking" (imploring) that I be permitted to remember and the possibility that my prayer was answered and the subsequent "trickster" manner in which I was provided reassurance that revealing the details of my TEST for continuing my journey, in these Samadhi Chronicles, would be OK.

There are two events relating to my Nirvikalpa Samadhi that suggest my prayerful entreaties to a cosmic consciousness were answered. The first was during my descent from non duality in a dual state of consciousness after receiving a subliminal message that "YOU ARE RETURNING- THE DEATH WAS TEMPORARY!" where, overwhelmed with gratitude, I kept mentally imploring- "Let Me Remember". The result was that I had what seems a unique, historic level of recall of events in my samadhi journey.

The second time I deliberately prayed to cosmic consciousness was when I was writing up my account for publication- where the message was directly injected into my mind that "TO CONTINUE I MUST AGREE TO DIE!" and needed a divine answer to whether I should reveal the details of my confrontation with the Gatekeeper. I was anguishing that revealing both the question and the answer would tip off readers that they could fake a "Yes" with some confidence that their death would be temporary. Here I was granted a metaphoric answer to my prayerful question. See the full account of this episode.

Prayer in Buddhism by C.R. Lewis. Buddhist prayer is a practice to awaken our inherent inner capacities of strength, compassion and wisdom rather than to petition external forces based on fear, idolizing, and worldly and/or heavenly gain. Buddhist prayer is a form of meditation; it is a practice of inner reconditioning.

Gratefulness, The Heart of Prayer: An Approach to Life in Fullness by Brother David Steindl-Rast. A monk reflects on the many aspects of the spiritual life including prayer with the basic attitude of gratefulness.

Prayer Library Thing - index to resources to variety of approaches.

Unitarian Prayer Unitarian Universalist Views of Prayer Edited by Catherine Bowers. In this pamphlet, eight Unitarian Universalists respond to the questions "How do you pray?" "Why do you pray?" and "What role does prayer play in your life?" These questions, of course, assume an affirmative response to the previous question, "Do you pray?" Some Unitarian Universalists would simply respond, "No."

On Deism and Prayer by Crerar Douglas. I can think of five resources that could lead to fruitful discussion of the topic of deism and prayer: (a) the life of Martin Luther King, Jr.; (b) a comparison of the lives of Jefferson and Lincoln; (c) an encounter with William Blake; (d) a study of C. S. Lewis; and (e) a meditation on love and friendship as presented by Martin Buber.

Deism Some deists believe that the Deity has created the universe perfectly, so no amount of supplication, request, or begging can change the fundamental nature of the universe; a belief identical to that of most classical deists. Some deists believe that the Deity is not an entity that can be accessed by human beings through petitions for relief, but can only be experienced through the nature of the universe. Some deists do not believe in divine intervention, but still find value in prayer.

Determinism is the view that every event, including human cognition, behavior, decision, and action, is causally determined by an unbroken chain of prior occurrences.[1] Determinists believe the universe is fully governed by causal laws resulting in only one possible state at any point in time. With numerous historical debates, many varieties and philosophical positions on the subject of determinism exist.

Predestination Free Will versus Determinism in metaphysics and religion: example of the infinite dialectical potential. Predestination is a religious concept, which involves the relationship between God and his creation. The religious character of predestination distinguishes it from other ideas about determinism and free will. Those who believe in predestination, such as John Calvin, believe that before the creation God determined the fate of the universe throughout all of time and space.

Causality versus Acausality Causality is the relationship between an event (the cause) and a second event (the effect), where the second event is a consequence of the first. The philosophical treatment of causality extends over millennia. Theories of causality in Indian philosophy focus mainly on the relationship between cause and effect. The various philosophical schools (darsanas) provide different theories.

The doctrine of satkaryavada affirms that the effect inheres in the cause in some way. The effect is thus either a real or apparent modification of the cause.

The doctrine of asatkaryavada affirms that the effect does not inhere in the cause, but is a new arising.

The Buddha, and subsequent Buddhist thinkers such as Nagarjuna, rejected both, instead proposing a middle way.