Praise, in the prayer of primitive peoples, can be traced to salutations, such as in the prayer of the Khoekhoe (of South Africa) to the New Moon—“Welcome.” Praise among most of the ancient peoples was expressed in the hymn, which was primarily a prayer of praise (whether ritual or personal) for the gift of the created world. Israel praises its Creator for “his handiwork,” as does the Qurʾān. Contemplation of the majesty of the universe thus often gives rise to a prayer that is not always completely free from pantheism (the divine in all things) and that can be found all the way from the nature hymns of some East and South Asian religions to the effusions of Jean-Jacques Rousseau, the 18th-century French moralist, embracing the trees and contemplating the sunrise.

Praise—in addition to concerns for the created world—plays an important role in the prayer of mystics, for whom it is a form of adoration. Praise in this instance constitutes an essential element of the mystic experience and celebrates God no longer for his works but for himself, his greatness, and his mystery.

When the great deeds of God are the theme of praise, it becomes benediction and thanksgiving. Even when words denoting thanksgiving are not present, the substance of thanksgiving is manifest—for example, for the Pygmy of Central Africa who says to his god, “Waka [meaning God], you gave me this buffalo, this honey, this wine.” Mealtime prayers, frequently enunciated in both ancient and modern religions, give thanks for the goods of the earth and are linked to the giving of an offering.

In Christianity, Christ is discovered as the gift of God and in his mission the economy (or mode of operation) of salvation. Thus, the giving of thanks is viewed as a human response, as a spiritual reaction to the benefit received—i.e., the mediatory work of Christ. Because of the cultivation of this expected response, praise and thanksgiving occupy a central position in Christian prayer and in the liturgy, so much so that its name is given to the Eucharistic Prayer—the Prayer of Thanksgiving.

Adoration

Adoration is generally considered the most noble form of prayer, a kind of prostration of the whole being before God. Among adherents of indigenous religions, even if the prayer of request is predominant, they are seized with the feeling of fear and trembling before the numen (spiritual power) of all that is mana (endowed with the power of the sacred or holy) or taboo (forbidden because of association with the sacred). Names given to the divinity in prayers of adoration express dependency and submission, as, for example, in the prayer of the Kekchí Indians of Central America: “O God, you are my lord, you are my mother, you are my father, the lord of the mountains and the valleys.” To express their adoration, people often fall to the ground and prostrate themselves. The feeling of submissive reverence also is expressed by body movements: raising the hands, touching or kissing a sacred object, deep bowing of the body, kneeling with the right hand on the mouth, prostration, or touching the forehead to the ground. The gesture often is accompanied by cries of fear, amazement, or joy; e.g., has (Judaism), hū (Islam), or svaha (Hinduism).

Adoration takes on its fullest meaning in the presence of the transcendental God who reveals himself to human beings in the religions of revelation (Judaism, Christianity, and Islam). In the prophet Isaiah’s vision of the holy, which is recounted in the Hebrew Bible (Isaiah 6:3), the seraphim (winged creatures) chant to Yahweh: “Holy, holy, holy is the Lord of hosts; the whole earth is full of his glory.” This hymn of adoration became a part of the Christian liturgy. The supreme form of adoration, however, is generally considered to be holy silence, which can be found in primitive religion and in ancient religions, as well as in the “higher” religions, and among mystics it expresses the most adequate attitude toward the immeasurable mystery of God: “I am in a dark sanctuary, I pray in silence; O silence full of reverence” (Gerhard Tersteegen, an 18th-century Protestant mystic). Silent adoration is often viewed as the introduction or the response to an encounter with the sacred or holy.

Mystical union or ecstasy

Ecstasy is literally a departure from, a tearing away from, or a surpassing of human limitations and also a meeting with and embracing of the divine. It is a fusion of being with being in which the mystic experiences a union, characterized as a nuptial union: “God is in me and I am in him.” The mystic experiences God in an inexpressible encounter that is beyond mundane human experiences. The mystical union may be a lucid and conscious progression of contemplative prayer, or it may take a more passive form of a “seizing” by God of the one who is praying.

The mystic, by his goals and actions, is removed from both the world and himself. He discovers in the light and majesty of the divine his own poverty and nothingness and is thus torn between the contemplation of the greatness of God and his own meagreness. St. Francis of Assisi exemplified this dichotomy in his prayer: “Who are you, O God of sweetness, and who am I, worm of the earth and your lowly servant?” Ecstatic prayer goes beyond the frame of ordinary prayer and becomes an experience in which words fail. Mystics speak in turn of unity (e.g., the 3rd-century-ce Roman philosopher Plotinus), of great pleasure (Augustine), or of intoxication (Philo Judaeus). It is found in the accounts of Hindu, Persian, Hellenistic, and Christian mystics. “You are me, supreme divinity, I am you,” says Nimbaditya. The Sufi (Muslim mystic) Jalāl al-Dīn al-Rūmī sighs in the same words as a Christian mystic, Angela da Foligno: “I am you and you are me.” Mechthild von Magdeburg develops the same kind of reciprocity: “I am in you and you are in me. We cannot be closer. We are two united, poured into a single form by an eternal fusion.” Such reciprocity that is so complete that it becomes identity is the supreme expression of ecstatic prayer. It is found in all of the mystic writings, from the East to the West.