prayernature implies that power influences things and people by forcing them
to move or behave in a certain manner. The dynamic and energetic force
of power possesses a compulsive aspect because it can potentially coerce
certain actions and results and even prohibit them. This suggests that
power is an exercise of force over something with the potential of com-
pulsion. The compulsive aspect of power gives the owner control over
his/herself, others, and possibly the cosmos. To gain control is an instance
of power extending beyond itself.
Further reading: Eliade (1959); Foucault (1994); van der Leeuw (1963)PRAYER
Prayer can be comprehended as a form of communication between
humans and higher powers. The word is derived from a Latin term pre-
care (to beg or entreat). Prayer is also evocational in the sense that it calls
forth a network of symbols related to sense experiences, moods, emo-
tions, and values. This aspect of prayer is associated with rhythmic rep-
etition, symbolic language, sounds, sights, ritual gestures, and dance
movements. Prayer is a ritual act that possesses a pragmatic character. It
also represents a performative utterance, suggesting that the reciting of
the words of the prayer is the doing of an action that makes something
happen, such as healing or wish fulfillment.
Within many religions, there are preparatory procedures that a person
intending to pray must perform before uttering a word. Roman Catholics,
for instance, make the sign of the cross on their bodies with their right or
auspicious hand. Orthodox Jews cover their head and secure the tefillin
(phylacteries), which involves binding two leather boxes containing
scriptural passages (Exod. 13.1–19, 13–16 and Deut. 6.4–9; 11.13–21)
around one’s head and left arm by means of leather straps. Muslims
purify themselves with water, or clean sand if no water is available, by
washing their hands, arms to the elbow, face, and feet before entering a
mosque to pray. Within Islam, there are two forms of ablutions recog-
nized: lesser ablution (wudhū) and the greater ablution (ghusl). The lesser
example involves washing both hands to the wrists with water, rinsing
one’s mouth three times, taking water into the nostrils three times, wash-
ing the face three times, washing both arms to the elbows, wiping the
forehead once with the right hand, wiping the ear lobes once, wiping the
head and neck once, and washing both feet to the ankles. The greater
ablution includes washing the entire body, which is done following any