What Happens When We Pray?
Citation (APA): Luhrmann, T. (2014). What Happens When We Pray? [Kindle Android version]. Retrieved from Amazon.com
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con la preghiera la ns immaginazione ci fa xcepire + vividamente le cose di dio fugando i fastidiosi dubbi del mondo secolarizzato IMHO: detta così la preghiera sembra un autoinganno benefico ma... ma quando l autore tenta di salvare qs pratica il suo linguaggio si fa oscuro come dal terapista preghiera self help 2 preghiere tesi: l immaginazione si trasforma presto in xcezione e in esperienza religiosa apprendere pregando o ascoltando il dio persona immaginazione e xcezione 2 teorie cognitive della religione nati x credere: la preghira serve a superare i dubbi creando esperienza religiosa dubbi e secolarizzazione avanzano e la religione si fa sempre + esperienziale
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What Happens When We Pray? Tanya Luhrmann
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People were also encouraged to pick out only thoughts that were in various ways good: they made you feel good, and they were the kinds of things a good God would say. In short, even though the church invited this informal daydream-like prayer in which people had back-and-forth
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People learned to talk to God as they might to a therapist, and waited to hear what this wise, sensible person might say.
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On the one hand, talking to God in your mind is something people do intuitively. It’s like talking to your absent spouse, your dead grandmother,
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The great scholar of contemporary Catholic experience, Robert Orsi, remarked to me that before Vatican II, what most Catholics meant by the word “prayer” was the recitation of specific formal scripts.
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newcomers to this kind of church would begin by saying that God didn’t talk to them. Yet after some months they would sometimes report that they could recognize God’s voice the way they recognized their mother’s voice on the phone. I could see, then, that having an informal conversation with prayer in your mind—what Christians in this church called prayer--involved learning.
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I brought in over a hundred people and randomized them to prayer practice or to lectures on the gospels, and I found that those in the prayer group were more likely to report more vivid mental images;
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IMPARARE O PREGARE
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they experienced God more as a person, felt his presence more, and interacted with him more often.
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I argued that paying attention to what one imagines makes the world of the mind more vivid, and that this was central to understanding imagination-rich prayer.
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attributing significance to inner sensation generates unusual experience: sensory overrides (or hallucinations, though the term is one that some people associate primarily with mental illness, an association I reject) but also a near tangible sense of presence
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These findings suggest that paying attention to mental imagery alters the subject’s awareness of such inner phenomena to the extent that that it alters the subject’s decision about what the subject perceives to be real.
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I am arguing that these prayer practices in which people imagine conversations with God in their minds really change people, because their inner world becomes more and more vivid over time.
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They sought to replace the human content of the imagination—the building blocks of the mind, the monks called them—with scripture, so that the stories and phrases from the holy text came alive to them
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Many people have observed that women pray more than men. It is also true that women score slightly more highly in absorption than men.
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Stewart Guthrie (Faces in the Clouds) suggests that our need to be alert to predators probably led to a hyper-awareness of possible agents.
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STATO DI ALLERTA
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People intuit invisible agents because they see animation in inanimate objects. Pascal Boyer (Religion Explained) argues that religion is in effect a by-product of cognitive evolution.
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Justin Barrett (Why Would Anyone Believe in God) points out that (in addition to the above) the developmental trajectories of young children contribute to the expectation of an invisible, all knowing God.
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NATI X CREDERE
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“The design of our minds leads us to believe.”
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While our intuitions may lead us to infer an invisible agent, sustaining the sense that God is present within our cool rational framework can be hard. That, I suggest, is what prayer does, and why it takes work.
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RUOLO DELLA PREGHIERA. MEMENTO
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But it will be most important—or perhaps, most clearly emphasized as important—in a world where people explicitly struggle with secular doubt. That, I think, is why these experiential practices have grown more important in recent decades.
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LA CRESCITA DELLA PREGHIERA
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the sheer effort people invest in connecting to their God suggests that they must overcome inherent doubt—not, perhaps, doubt that the ancestors are real, but doubt that the ancestors care, will listen or will respond. As the consensus about God decreases, however, it becomes more important for people to experience God’s presence personally and intimately. That emphasis probably explains the spread of experiential spirituality within the United States.
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DUBBIO E PREGHIERA