Expectations contribute to reduced pain levels during prayer in highly religious participants.

Although the use of prayer as a religious coping strategy is widespread and often claimed to have positive effects on physical disorders including pain, it has never been tested in a controlled experimental setting whether prayer has a pain relieving effect. Religious beliefs and practices are complex phenomena and the use of prayer may be mediated by general psychological factors known to be related to the pain experience, such as expectations, desire for pain relief, and anxiety. Twenty religious and twenty non-religious healthy volunteers were exposed to painful electrical stimulation during internal prayer to God, a secular contrast condition, and a pain-only control condition. Subjects rated expected pain intensity levels, desire for pain relief, and anxiety before each trial and pain intensity and pain unpleasantness immediately after on mechanical visual analogue scales. Autonomic and cardiovascular measures provided continuous non-invasive objective means for assessing the potential analgesic effects of prayer. Prayer reduced pain intensity by 34 % and pain unpleasantness by 38 % for religious participants, but not for non-religious participants. For religious participants, expectancy and desire predicted 56-64 % of the variance in pain intensity scores, but for non-religious participants, only expectancy was significantly predictive of pain intensity (65-73 %). Conversely, prayer-induced reduction in pain intensity and pain unpleasantness were not followed by autonomic and cardiovascular changes.

Rewarding prayers.

We report a highly significant regional increase of the BOLD response in the caudate nucleus in a group of Danish Christians while performing silent religious prayer. The effect was found in a main-effect analysis of high-structured and low-structured religious recitals relative to comparable secular recitals and to a non-narrative baseline. This supports the hypothesis that religious prayer as a form of frequently recurring behavior is capable of stimulating the dopaminergic reward system in practicing individuals. It extends recent research which demonstrates a relation between interpersonal trust and activation in the dopaminergic system to also encompass relations to abstract entities.

The power of charisma--perceived charisma inhibits the frontal executive network of believers in intercessory prayer.

This study used functional magnetic resonance imaging to investigate how assumptions about speakers' abilities changed the evoked BOLD response in secular and Christian participants who received intercessory prayer. We find that recipients' assumptions about senders' charismatic abilities have important effects on their executive network. Most notably, the Christian participants deactivated the frontal network consisting of the medial and the dorsolateral prefrontal cortex bilaterally in response to speakers who they believed had healing abilities. An independent analysis across subjects revealed that this deactivation predicted the Christian participants' subsequent ratings of the speakers' charisma and experience of God's presence during prayer. These observations point to an important mechanism of authority that may facilitate charismatic influence, a mechanism which is likely to be present in other interpersonal interactions as well.

Highly religious participants recruit areas of social cognition in personal prayer.

We used functional magnetic resonance imaging (fMRI) to investigate how performing formalized and improvised forms of praying changed the evoked BOLD response in a group of Danish Christians. Distinct from formalized praying and secular controls, improvised praying activated a strong response in the temporopolar region, the medial prefrontal cortex, the temporo-parietal junction and precuneus. This finding supports our hypothesis that religious subjects, who consider their God to be 'real' and capable of reciprocating requests, recruit areas of social cognition when they pray. We argue that praying to God is an intersubjective experience comparable to 'normal' interpersonal interaction.