Affirmative prayer is a form of prayer or a metaphysical technique that is focused on a positive outcome rather than a negative situation. For instance, a person who is experiencing some form of illness would focus the prayer on the desired state of perfect health and affirm this desired intention "as if already happened" rather than identifying the illness and then asking God for help to eliminate it.
New Thought spirituality originated during the s and has emphasized affirmative prayer as an essential part of its philosophy. Within New Thought organizations, centers and churches, the foundational logic of this form of prayer is based on the belief that God is unlimited and plays no favorites, that God has created spiritual laws that are both as mysterious and as constant as scientific principles like gravity , and thus, if one's prayer is correctly and diligently focused, it will be answered consistently. Affirmative prayer with a Christian theme is a central practice of the Unity School of Christianity.
In the early s, some in the American Jewish community were attracted to the teachings of Christian Science and the New Thought Movement , by the s they were referring to their study by the term Jewish Science. A major figure in this movement was Morris Lichtenstein who together with his wife Tehilla Lichtenstein , published the Jewish Science Interpreter , a periodical featuring much of his own writing. Lichtenstein found affirmative prayer to be particularly useful because, he believed that it provided the personal benefits of prayer without requiring the belief in a supernatural God who could suspend the laws of nature.
He taught that the origins of affirmative prayer can be found in the Old Testament book of Psalms , and that affirmations, or affirmative prayer is best offered in silence.
After the death of her husband Robert Wilcox, she wrote that she had tried in vain to communicate with his spirit, but only after she composed and recited the affirmative prayer, "I am the living witness: The dead live: And they speak through us and to us: And I am the voice that gives this glorious truth to the suffering world: I am ready, God: I am ready, Christ: I am ready, Robert" [ citation needed ] was she able to contact him by means of a Ouija board , an event she described in her autobiography, The Worlds and I.
Affirmative prayer is used by practitioners of African American hoodoo ,  usually in conjunction with its opposite, which is called a prayer of removal. In this folk magic application of the technique, the prayer of removal may be said during a waning moon or at sunset or at ebb tide "As the sun goes down, this disease is removed from my body" and the affirmative prayer may be said during a waxing moon , at dawn , or at high tide "As the sun rises, this day brings me perfect health".
The explanation for this application of affirmative prayer is that God has ordained laws of natural inflow and outflow, and that by linking one's prayer to a natural condition that prevails at the time, the prayer is given the added power of God's planned natural event.
William James described affirmative prayer as an element of the American metaphysical healing movement that he called the "mind-cure"; he described it as America's "only decidedly original contribution to the systemic philosophy of life. From Wikipedia, the free encyclopedia. The examples and perspective in this article may not include all significant viewpoints.
Please improve the article or discuss the issue. April Learn how and when to remove this template message. What the ego has to know is that the change in me is that I want to integrate, to incarnate. I want to be here; ego does not have to be threatened. I realize for the first time that I want to be here. My ego is like a pea. My ego is a part of who I am, but I am not my ego. My ego is a subset, just a small pea. What is being described here is a shift in identification: from being fully identified with the ego to being the larger Self, the larger consciousness, from which the ego perspective is seen as limited and fearful.
This subject went on to have a truly intense experience of mystical enlightenment in that same session. The following account by a different subject, written several days after an MDMA session, describes the aftereffects, or results, of an anamnestic review of childhood trauma during the session: Material about a sexual molestation incident - first reported during a hypnosis session several weeks ago - has had much more meaning for me since I heard the tape of the Adam session.
In it I sounded like I was seven years old. The impact comes from the deep recognition of how many ways the event molded my response to the world around me, in part because of the distrust of my parents that was focused by the incident. Reliving this incident helped to free up my energy and emotions in a number of ways. It feels like this process will be ongoing for some time to come In general, my journey with Adam affirmed who I am, what I am doing, where I am going.
The affirmation was experienced through an opening of the heart rather than a deep intellectual understanding. In this set and setting, with empathy for all aspects of life, learning took place whose content was easily and deeply received. I am able to perceive, receive, and respond to love in a much more open way than I did a few weeks ago. A third example of therapeutic breakthrough comes from the experience of a compulsive sexual masochist, who, after tasting the pleasure of the MDMA experience, had some apprehension that he might become addicted to it, as well as insight into the nature of his compulsion: I didn't really think that I could become addicted to the experience in the sense of being addicted to alcohol or to sexual excess with prostitutes.
I perceive those as addictions precisely because of their compulsive quality, the quality of never actually obtaining a satisfying, whole, pleasant experience. With the experience of MDMA, on the other hand. I feel none of that compulsion. In a very fundamental sense, it is the kind of experience that every conscious being really wants and needs.
We get a sense of our true selves and how they are perfect, beautiful, whole, and complete.
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It fulfilled all of my childhood dreams, all of the unfulfilled longings, and all of the feelings of limitation and loss have been swept away by the sense of who I really am. One woman, a therapist herself, experienced complete amnesia of her attack, as well as dissociated panic attacks and recurrent nightmares for a year, and then was able to move through the trauma in a series of four MDMA sessions over a period of 12 months. During the Adam, I moved in and out of the attack; being plunged into the horror, than moving into a transitional phase of regression, into what was reported to me to be almost infantile, even fetal, states.
At times I would come around with what was reported as exceptional presence - a vibrancy and change of color, an expansive quality rather than a fearful, contracted quality - and with a beaming sort of aura. I felt expansive, physically exhausted, but full of love and a deep feeling of peace. It has seemed the Adam has allowed me to move into the fragments of the attack, to reexperience what I needed to reexperience, and to desensitize me to my surroundings. The dissociative episodes have ended, and I can now move through trauma and come out of it in an open, loving way, rather than leaving me with more memory of assault.
The successful therapeutic outcome of this and similar situations has important implications for the future applications of empathogenic substances in the treatment of the aftereffects of trauma. The condition "post-traumatic stress disorder", which has only recently been recognized in American psychiatry as a diagnosis, and which includes the victims of physical and sexual assault, soldiers suffering from breakdown in war zones e. MDMA therapy may be the sought-after method because of its ability to access memories blocked out by repression.
The only limitation on its use would be in the case of individuals who were tortured by the administration of psychiatric drugs or toxins, whose negative set would preclude them from participating in a drug-induced therapeutic experience. The following account illustrates a healing experience, a change of attitude that involved post- session changes in lifestyle and health habits: My physical disorder - I search inward and discover resistance to the physical plane.
My guide encourages me to observe patterns in nature and give birth to creative patterns of order. The phrase "the order that enables us" helps free my thinking. I remind myself that I am becoming a home to the indwelling Spirit; it will see out of my eyes, and it likes to see beauty, proportion, and harmony. I proceed too ask for guidance and support for integrating these changes into my life. I do intend to become a perfect temple for this God-consciousness.
I had always felt unconscious and therefore cut off from my body. During the course of a single Adam session, I experienced a deep, natural healing within myself. I reowned my body. In the two weeks that have followed, I have observed the following behavioral changes; I choose lighter, healthful foods, and no longer desire heavy, fatty foods; a definite increase in the grace with which I move; an instinctive desire for water with a marked increase in daily fluid intake, no desire for caffeine or alcohol.
And for the first time in my life, I can feel myself consciously and lovingly aware of the body in which I live. Another subject, a year-old woman with breast cancer, reported an experience of "dissolving into tiny cells that were part of everything. An unusually dramatic healing was reported by a man who suffered from long-term debilitating pain from spinal arthritis.
During the MDMA sessions, he experienced "arthritic crystals breaking up" as he moved in his body. Subsequently, he discovered that hitting himself with repetitive small flailing movements of the hands and, later, a broom, in what he described as "physical self-flagellation," seemed to also loosen up the crytsals and relieve the pain.
The flagellation was both the treatment for his condition, as well as a symbolic expression of the meaning of his disease. In a later MDMA session, he confronted and released his fear of death and went through a rebirth experience after which "for the first time I felt pain as an ally, not as an enemy. I can use it for insight and understanding, and not for self-destruction. Using the pain with love and understanding instead of constantly fighting it with deep animosity will enable me to end it.
Experiences of spiritual enlightenment, of discovery, are almost commonplace in the accounts of MDMA experiences. Depending on the person's background and intention, they may occur as the result of a focused choice, or totally unexpectedly. The following account is a description of the union of personality and Self, human and divine: I allow, invite, surrender God into my own body, God consciousness aches for and eagerly awaits this moment to enter me, as it longs to enter each of us, at any and every moment.
Painlessly, in silent ecstasy, that which has lived as my guest, my visitor, my "higher" self becomes part of my consciousness. We merge. No longer higher, it is now inner, merging with that which I chose. The chooser becomes the chosen. This phase ends here with the glad marriage of myself and my Self. Another subject, a woman who had become afraid to meditate because some shadowy "guides" would appear, found in the Adam session that her fear of the guides, and hence of meditation, was dissipated.
And her guides instead gave her instructions on meditation that she was able to accept. They felt like my real family. They spoke to me not in words, but in mind-to- mind communication, about the importance of meditation for my growth. A subject who was a migraine sufferer found herself first out of her body, forgiving herself for past and present misdeeds, and then let the energy move through her body; "My body danced and leaped with the kundalini energy. I just let it dance and loved it.
This kind of experience, of getting a fresh perspective on a teaching one has already studied or a fresh motivation to pursue some practice one has neglected, is frequently reported. It is much less likely that someone will be inspired to pursue a path they were totally unfamiliar with.
Many subjects report feelings of light, sometimes although rarely accompanied by visual sensations of lights, auras, or images. More often, it is the emotional and the physical, kinesthetic awareness that is activated and suffused by spiritual Presence. As one subject wrote after the session: "I now feel and know that I am the eyes, ears, feelings of the spirit.
I feel so safe, protected. The Holy Spirit is myself. There is no mystery any more. We are here to do, to feel exuberant: Others feel fiery energy and radiance coursing through their body and mind, dissolving pain or solving mental, fear-created hang-ups. There are also experiences one might call "cosmic consciousness," involving a sense of no longer being confined to this planet, or at some universal center. These kinds of experiences are, however, much less common with empathogenics than with psychedelics such as LSD or the magic mushrooms teonanacatl.
One subject wrote: An awareness of being here, beyond here. Very deep, very far, galaxies, very far out there. Spacious, open, dark. Thin lines of bright colors, rapidly changing. Mostly floating like a baby through the universe. Floating through existence. Infinite, the whole universe.
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I remember what Augustine said. Something about the heart always restless until it finds rest in God. I felt that complete rest, no searching, finally home. In all these experiences, it is clear that the physical healing, the psychological therapy, and the spiritual realization are usually interwoven and connected in an inextricable way.
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Our categories are merely reflections of our academic and professional preconceptions and are not retained in the flowing process of experience. The MDMA and other empathy-generating medicines simply seem to facilitate the opening of the heart-center, or the intelligence of the heart, and from this open point of freedom and awareness, choices can be made and knots of past karma disentangled that have repercussions on many levels of consciousness..
Although there is by no means uniformity of approach among the different practitioners, the guidelines offered here do represent a kind of distillation of methods that have proven their efficacy. Their description here should not in any way be construed as an encouragement of the use of illegal substances. Rather they are applicable to any state of heightened empathic awareness, regardless of how it is generated. We use the term "sacramental" to describe the approach used by most of the practitioners and therapists whom we have interviewed.
To a great extent all of them share the integrative attitude that we attributed earlier to the American Indian and other indigenous cultures - an attitude that sees healing of the body, psychological problem solving, and spiritual awareness as being interrelated aspects of a unified process. Even those therapists who would not espouse any formal religious element in their work with these substances nevertheless tend to see the MDMA experience from a spiritual perspective, and to support those perspectives when they arise in the client or patient.
It is for this reason that we have chosen the term "sacramental" to refer to the whole complex of drug use plus set and setting with healing, therapeutic, and spiritual aspects. Although the use of MDMA and other drugs of this family occurs statistically most frequently in what might be called a hedonistic or recreational context, with no particular therapeutic or spiritual purpose in mind, these types of sessions will not be discussed here. It is our belief that such recreational use, although probably harmless certainly less harmful than alcohol or tobacco , does not have the intrinsic interest and healing potential that the guided, intentional, therapeutic, and sacramental use has.
One should ask oneself, and discuss with the therapist or guide, What is my purpose in entering into this altered state of awareness? Typically, people approach the experience with fundamental existential and spiritual questions, such as Who am I? Or What is my purpose in life? Or What is the next step in my spiritual path? These are questions that all seekers have, and it is natural to want to ask them in the course of an encounter with one's sources of inner wisdom.
In addition, there may be more personal and therapeutic questions, including questions concerning physical illness, traumatic or conflicted experiences from the past, including early childhood and birth, and questions concerning imbalanced or unsatisfactory relationships with others, particularly parents, spouses, lovers, children, family, and friends. It is not uncommon for individuals to spend major portions of the experience reviewing and healing interpersonal relationships. Other kinds of questions people have addressed are concerns regarding work and career, questions about creative expression or blocks in that area, and sometimes questions about international and global issues.
Some therapists and guides encourage the person to make a written list of questions, which can then be reviewed just prior to the session or perhaps recorded on the tape that will record verbalization during the session. Some people prefer to declare an intention to explore certain areas or topics, rather than posing questions. In either approach it is a good practice to release the questions or intentions to one's own higher self, or inner guide, just prior to ingestion. In this way, one is not too intent merely on problem solving, which can, on occasion, tend to limit one's experience.
When an intention has been declared and released in this fashion, whatever experience unfolds then is likely to have answers to one's questions, including those implied but not asked. If the experience is the first one with psychedelic medicines, it is important to review any fears or other expectations one may have with the guide or sitter. If there has been extensive prior experience with psychedelics, but not MDMA, it is equally important to review these, so that the nature of one's expectations based on past experience can be understood.
The question of sexual feelings and expression between the two people should be raised. If their relationship is a professional one, then the principle of no sexual contact should be discussed and affirmed. If the two people are friends who are not lovers, their feelings for each other should be stated and clarified. They are going to be in a state of extraordinarily heightened emotional intimacy for several hours. The state allows an unusual degree of access to fears, concerns, and frustrations in the area of intimacy.
But it is not advisable to use that state for the initiation of an ordinary sexual encounter. Even if the guide and the voyager are married or lovers, it is probably best to postpone actual sexual contact to the latter part of the experience because it would tend otherwise to distract from the exploration of other areas. If two individuals who are lovers, and are experienced with empathogenic substances, wish to use a conjoint session to explore deeper levels of emotional and sexual and spiritual intimacy, this is certainly a state in which Tantric and Taoist eroticism, which is nonstriving, noncraving, and nonpossessive, can be experienced.
Many accounts testify to the extraordinary tactile sensitivity and sensuousness of the Adam state. It should be added here that a high percentage of subjects report a partial numbing of genital sensations and a consequent lack of erection in the male. It is this fact that is responsible for the finding that for some people the Adam experience is the first time they have experienced sensuality or sensuousness, without genital arousal. But for the more usual kind of session where someone is being initiated into an experience with the empathogenic medicines for the first time, for purposes of psychospiritual awakening, an agreement or understanding of no sexual contact is preferable.
As part of the discussion around this, it is important to also agree that the physical touch of a hand on the heart, the shoulder, the head, or the hand can be an important source of support and encouragement and signals empathy or compassion but not sexual interest. For example, if you're vibrating at a low frequency, exposing yourself to the high frequency of a happy, encouraging friend will naturally trigger energy transmutation in you. One of the most straightforward laws of the universe, the Law of Cause and Effect tells us that all actions have a corresponding reaction.
You will already know this, of course, when it comes to the physical aspects of the world. However, perhaps you haven't considered how this law might be applied to the spiritual aspects of our universe. Your spiritual life can impact the world around you, causing positive or negative reactions. Similarly, your physical environment can impact on your spirituality, whether for good or for ill. Ask yourself what types of relationships you see between the spiritual and the physical, and how you might want to change them. According to the Law of Compensation, you will receive what you put out.
This is similar to the Law of Attraction, but with a focus on the idea that compensation can come in many forms. For example, if you win a large amount of money then you might think you're getting a reward. However, depending on how you have lived, your vast amount of wealth could lead to a worse life rather than a better one. Essentially, you reap what you sow. This law reminds you to be careful about how you treat others, and indeed the planet.
The Law of Relativity is all about the neutrality of things when seen in isolation. So, no particular person, experience, emotion or action is evaluated as good or bad until you look at it in comparison with something else. For example, you may think you are poor, but perhaps that's because you have three wealthy uncles. By keeping this law in mind, you remain conscious of the fact that there are always multiple perspectives on anything that happens to you.
Trying to slip into these alternate perspectives can make you more grateful , and can also show you where you can make improvements in life. When thinking about the Law of Polarity, the most important thing to remember is that absolutely everything has an opposite and that it's the very existence of these opposites that allow us to understand our life. Consequently, when you go through something difficult, it will be this thing that helps you truly appreciate the good developments to come.
By regularly reminding yourself of this, you can improve your resilience in troubled times. For example, though a bad breakup is painful, it teaches you what doesn't work for you in a relationship, helping you to eventually find what does. Sometimes called the Law of Perpetual Motion, the Law of Rhythm is unsurprisingly focused on movement.
In particular, it refers to the fact that all things come in cycles. You can see this in nature, e. However, it equally applies to a person's life stages, and reflecting on this helps you to gain perspective. Today's season may be good, but nothing is permanent, so enjoy what you have while it lasts.
Alternatively, perhaps you're in a negative part of the cycle right now, but it may be the very thing that prepares you for a prosperous change in cycles next month. Finally, the Law of Gender has very little to do with biological sex.