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Neuroscience of religion

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379:. According to McKinney, neurotheology sources the basis of religious inquiry in relatively recent developmental neurophysiology. According to McKinney's theory, pre-frontal development, in humans, creates an illusion of chronological time as a fundamental part of normal adult cognition past the age of three. The inability of the adult brain to retrieve earlier images experienced by an infantile brain creates questions such as "where did I come from" and "where does it all go", which McKinney suggests led to the creation of various religious explanations. The experience of death as a peaceful regression into timelessness as the brain dies won praise from readers as varied as writer 597:(GSR), which correlates with emotional arousal, to determine whether the hyperreligiosity seen in TLE was due to an overall heightened emotional state or was specific to religious stimuli. Ramachandran presented two subjects with neutral, sexually arousing and religious words while measuring GSR. Ramachandran was able to show that patients with TLE showed enhanced emotional responses to the religious words, diminished responses to the sexually charged words, and normal responses to the neutral words. This study was presented as an abstract at a neuroscience conference and referenced in Ramachandran's book, 155: 2814: 93: 52: 2826: 815: 2372: 536:
Persinger's experiments double-blinded, and concluded that the presence or absence of the magnetic field had no relationship with any religious or spiritual experience reported by the participants, but was predicted entirely by their suggestibility and personality traits. Following the publication of
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and not-self," says Newberg. With no information from the senses arriving, the left orientation area cannot find any boundary between the self and the world. As a result, the brain seems to have no choice but "to perceive the self as endless and intimately interwoven with everyone and everything."
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activation preceded peak spiritual feelings by 1–3 s and was replicated in four separate tasks. ... The association of abstract ideas and brain reward circuitry may interact with frontal attentional and emotive salience processing, suggesting a mechanism whereby doctrinal concepts may come to be
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dispute this. One published attempt to create a "haunted room" using environmental "complex" electromagnetic fields based on Persinger's theoretical and experimental work did not produce the sensation of a "sensed presence" and found that reports of unusual experiences were uncorrelated with the
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nuns, has purported to show that religious and spiritual experiences include several brain regions and not a single 'God spot'. As Beauregard has said, "There is no God spot in the brain. Spiritual experiences are complex, like intense experiences with other human beings." The neuroimaging was
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that describes the scientific study of the neural correlates of religious or spiritual beliefs, experiences and practices. Other researchers prefer to use terms like "spiritual neuroscience" or "neuroscience of religion". Researchers in the field attempt to explain the neurological basis for
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In an attempt to focus and clarify what was a growing interest in this field, in 1994 educator and businessman Laurence O. McKinney published the first book on the subject, titled "Neurotheology: Virtual Religion in the 21st Century", written for a popular audience but also promoted in the
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Larsson, M.; Larhammarb, D.; Fredrikson, M.; Granqvist, P. (2005). "Reply to M.A. Persinger and S. A. Koren's response to Granqvist et al. "Sensed presence and mystical experiences are predicted by suggestibility, not by the application of transcranial weak magnetic fields"".
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Murphy claims his devices are able to modulate emotional states in addition to enhancing meditation and generating altered states. In flat contradiction of this claim, Gendle & McGrath (2012) found no significant difference in emotional state whether the device was on or
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reports of unusual experiences were instead predicted by the personality characteristics and suggestibility of participants. One experiment with a commercial version of the God helmet found no difference in response to graphic images whether the device was on or off.
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past mystical states, not while actually undergoing them; "subjects were asked to remember and relive (eyes closed) the most intense mystical experience ever felt in their lives as a member of the Carmelite Order." A 2011 study by researchers at the
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and others "discovered is that intensely focused spiritual contemplation triggers an alteration in the activity of the brain that leads one to perceive transcendent religious experiences as solid, tangible reality. In other words, the sensation that
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Granqvist, P; Fredrikson, M; Unge, P; Hagenfeldt, A; Valind, S; Larhammar, D; Larsson, M (2005). "Sensed presence and mystical experiences are predicted by suggestibility, not by the application of transcranial weak complex magnetic fields".
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would be transmitted to subjects by unconscious cues. The participants were frequently given an idea of the purpose of the study by being asked to fill in questionnaires designed to test their suggestibility to
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Persinger, Michael; et al. (2005). "A response to Granqvist et al. 'Sensed presence and mystical experiences are predicted by suggestibility, not by the application of transcranial weak magnetic fields'".
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Richards, P M; Persinger, M A; Koren, S A (1993). "Modification of activation and evaluation properties of narratives by weak complex magnetic field patterns that simulate limbic burst firing".
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Griffiths, R R; Richards, W A; McCann, U; Jesse, R (2006). "Psilocybin can occasion mystical-type experiences having substantial and sustained personal meaning and spiritual significance".
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Atem des Lebens: Die moderne Neurologie und die Frage nach Gott. (Modern neurology and the question of God) Vol 1: Das Gehirn. Vol. 2: Die Seele
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Gendle, M. H.; McGrath, M. G. (2012). "Can the 8-coil shakti alter subjective emotional experience? A randomized, placebo-controlled study".
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area requires sensory input to do its calculus. "If you block sensory inputs to this region, as you do during the intense concentration of
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founded a Religious Experience Research Centre (RERC) at Oxford after retiring from his post as Linacre Professor of Zoology. Citing
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Persinger, M. A. (2003). "The Sensed Presence Within Experimental Settings: Implications for the Male and Female Concept of Self".
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Tinoca, Carlos A; Ortiz, João PL (2014). "Magnetic Stimulation of the Temporal Cortex: A Partial "God Helmet" Replication Study".
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Persinger, M A (1983). "Religious and mystical experiences as artifacts of temporal lobe function: a general hypothesis".
714: 500:" and reported that many of his subjects claimed to experience a "sensed presence" during stimulation. This work has been 71: 2709: 1447:"The "Haunt" project: An attempt to build a "haunted" room by manipulating complex electromagnetic fields and infrasound" 435:
and a reinterpretation of religion (Modern Neurology and the Question of God) based on current neuroscientific research.
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However, it has also been argued "that neurotheology should be conceived and practiced within a theological framework."
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context or a philosophical context. Some of these uses, according to the mainstream scientific community, qualify as
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atrophy is associated with older adults who report life-changing religious experiences, as well as those who are "
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Ferguson, M. A.; Nielsen, J. A.; King, J. B.; Dai, L.; Giangrasso, D. M.; Holman, R.; et al. (2018).
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Roberts, Thomas B. (2006). "Chemical Input — Religious Output: Entheogens". In McNamara, Robert (ed.).
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Beauregard, Mario (25 September 2006). "Neural correlates of a mystical experience in Carmelite nuns".
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Apfalter, Wilfried (May 2009). "Neurotheology: What Can We Expect from a (Future) Catholic Version?".
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Waxman, S. G.; Geschwind, N. (1975). "The interictal behavior syndrome of temporal lobe epilepsy".
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arises in neurological physiology. Speculative suggestions have been made that an increase of
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traditionally categorized as spiritual or religious. The field has formed the basis of several
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Zen-Brain Reflections: Reviewing Recent Developments in Meditation and States of Consciousness
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The "God" Part of the Brain: A Scientific Interpretation of Human Spirituality and God
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Owen, A. D.; Hayward, R. D.; Koenig, H. G.; Steffens, D. C.; Payne, M. E. (2011).
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The first researcher to note and catalog the abnormal experiences associated with
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Sacred or Neural? The Potential of Neuroscience to Explain Religious Experience
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Zen and the Brain: Toward an Understanding of Meditation and Consciousness
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on 2 December 2005 – via Center for Cognitive Liberty & Ethics.
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intrinsically rewarding and motivate behavior in religious individuals."
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who knew what sort of results to expect, and there was the risk that the
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explored the neural basis of the hyperreligiosity seen in TLE using the
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Griffiths, Rr; Richards, Wa; Johnson, Mw; McCann, Ud; Jesse, R (2008).
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A 2016 study using fMRI found "a recognizable feeling central to ... (
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Some scientists working in the field hypothesize that the basis of
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and hypotheses to explain these phenomena. This contrasts with the
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Where God and Science Meet: The Psychology of Religious Experience
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French, C. C.; Haque, U.; Bunton-Stasyshyn, R.; Davis, R. (2009).
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presence or absence of these fields. As in the study by Granqvist
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Attempts to explain religious experience in neuroscientific terms
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Harper Collins Publishers Author Interview with mario Beauregard
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Biello, David (October 2007). "Searching for God in the Brain".
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before his death in 1985. His successor David Hay suggested in
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The Mystical Mind: Probing the Biology of Religious Experience
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Why God Won't Go Away. Brain Science and the Biology of Belief
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On Being Certain. Believing You Are Right Even When You're Not
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developed a two-volume critique of traditional conceptions of
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and spirituality. The term is also sometimes used in a less
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Supporters of the neuroscience of religion say there is a
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The Journal of Psychology: Interdisciplinary and Applied
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experiences before the trials were conducted. Granqvist
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The Science Of Spirituality: Is This Your Brain On God?
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using an apparatus that popularly became known as the "
354:. The discipline studies the cognitive neuroscience of 110: 30:"God spot" redirects here. For the stage lighting, see 583:, often collectively ascribed to a condition known as 458:(1902), he set out to collect first-hand accounts of 366:. Huxley used it mainly in a philosophical context. 2702: 2564: 2504: 2379: 2240: 1349:
Journal of Consciousness Exploration & Research
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Neurotheology: Virtual Religion in the 21st Century
2101:. Vol. 3. Westport, CT: Praeger Publishers. 257:which studies mental, rather than neural states. 696:has found laboratory validation with respect to 1846:Hood, Ralph W. and Jacob A. Belzen Jr. (2005). 774: 772: 2200: 8: 2735:Intraoperative neurophysiological monitoring 1100:: Patmos Verlag. Vol. 1: 864, Vol. 2: 1072. 757:. Vol. 18, no. 5. pp. 38–45. 80:Learn how and when to remove these messages 2207: 2193: 2185: 391:and sparked a new interest in the field. 245:terms. It is the study of correlations of 2065:. Cambridge: Cambridge University Press. 1919: 1795: 1744: 1734: 1368:The International Journal of Neuroscience 249:phenomena with subjective experiences of 213:Learn how and when to remove this message 195:Learn how and when to remove this message 179:so that sources are clearly identifiable. 137:Learn how and when to remove this message 2063:The Neuroscience of Religious Experience 1850:. New York: Guilford Press. p. 64. 468:God's Biologist: A Life of Alister Hardy 348:for the first time in the utopian novel 2120:. Göttingen: Vandenhoeck and Ruprecht. 745: 995:. American Institute for Mindfulness. 627:conducted when the nuns were asked to 511:claimed that Persinger's work was not 1825:. Inner Traditions Bear and Company. 763:10.1038/scientificamericanmind1007-38 456:The Varieties of Religious Experience 7: 2825: 1591:10.1001/archpsyc.1975.01760300118011 1644:, HarperCollins.com, archived from 1288:Khamsi, Roxanne (9 December 2004). 692:mimics religious experiences. This 659:, and frontal attentional regions. 1873:"Magic mushrooms hit the God spot" 816:"Are humans hard-wired for faith?" 814:Gajilan, A. Chris (5 April 2007). 25: 2715:Development of the nervous system 2082:"Neurotheology: With God in Mind" 730:Scholarly approaches to mysticism 462:experiences. He was awarded the 61:This article has multiple issues. 2824: 2813: 2812: 2370: 1951:(3): 268–83, discussion 284–92. 1871:Skatssoon, Judy (12 July 2006). 551:Neuropsychology and neuroimaging 423:The radical Catholic theologian 289:religious experiences, such as: 177:add missing citation information 153: 91: 50: 2046:. Minneapolis: Fortress Press. 2025:The Psychology of Transcendence 1509:10.2466/02.24.pms.114.1.217-235 603:, which was not published as a 331:Altered states of consciousness 69:or discuss these issues on the 2008:Hitt, Jack (1 November 1999). 1538:Aaen-Stockdale, Craig (2012). 991:McKinney, Laurence O. (1994). 779:Aaen-Stockdale, Craig (2012). 657:ventromedial prefrontal cortex 634:Duke University Medical Center 492:of human subjects with a weak 1: 2556:Social cognitive neuroscience 2160:National Film Board of Canada 1989:Begley, Sharon (7 May 2001). 1900:Journal of Psychopharmacology 1788:10.1080/17470919.2016.1257437 715:Cognitive science of religion 2531:Molecular cellular cognition 2116:Runehov, Anne L. C. (2007). 1736:10.1371/journal.pone.0017006 1680:10.1016/j.neulet.2006.06.060 1550:(7): 520–523. Archived from 1466:10.1016/j.cortex.2007.10.011 1416:10.1016/j.neulet.2005.03.060 1326:10.1016/j.neulet.2005.03.059 1259:10.1016/j.neulet.2004.10.057 791:(7): 520–523. Archived from 474:Magnetic stimulation studies 2750:Neurodevelopmental disorder 2725:Neural network (biological) 2720:Neural network (artificial) 2042:Newberg, Andrew B. (1999). 2010:"This Is Your Brain on God" 1822:DMT: The Spiritual Molecule 1540:"Neuroscience for the Soul" 1497:Perceptual and Motor Skills 1172:10.2466/pms.1983.57.3f.1255 1160:Perceptual and Motor Skills 781:"Neuroscience for the Soul" 521:experimenters' expectations 446:In 1969, British biologist 117:the claims made and adding 2879: 2277:Computational neuroscience 2061:McNamara, Patrick (2009). 725:Religion and schizophrenia 515:. Participants were often 477: 36: 29: 2808: 2745:Neurodegenerative disease 2589:Evolutionary neuroscience 2368: 2222: 2080:Powell, Victoria (2007). 1957:10.1007/s00213-006-0457-5 1612:Ramachandran, V. (1998). 1380:10.3109/00207459309000594 1215:10.1080/00223980309600595 1137:10.1080/14746700902796528 897:Austin, James H. (2006). 870:Austin, James H. (1998). 591:Vilayanur S. Ramachandran 405:oneness with the universe 315:Oneness with the universe 2710:Brain–computer interface 2659:Neuromorphic engineering 2584:Educational neuroscience 2491:Nutritional neuroscience 2396:Clinical neurophysiology 2292:Integrative neuroscience 1912:10.1177/0269881108094300 1057:"Religion and the Brain" 966:: Smriti Books. p.  735:Transpersonal psychology 227:neuroscience of religion 37:Not to be confused with 2858:Behavioral neuroscience 2521:Behavioral neuroscience 2027:(2nd ed.). Dover. 1023:; Rause, Vince (2002). 845:Alper, Matthew (2008). 573:reduced sexual interest 2516:Affective neuroscience 2297:Molecular neuroscience 2252:Behavioral epigenetics 2023:Neher, Andrew (1990). 1819:Strassman, R. (2001). 678:N,N-dimethyltryptamine 642:born-again Protestants 616:University of Montreal 595:galvanic skin response 559:(TLE) was neurologist 557:temporal lobe epilepsy 537:this study, Persinger 270:subjective experiences 255:psychology of religion 237:, attempts to explain 235:spiritual neuroscience 2579:Cultural neuroscience 2574:Consumer neuroscience 2416:Neurogastroenterology 2272:Cellular neuroscience 1615:Phantoms in the Brain 1110:. (Vol. 1). (Vol. 2). 958:Carr, Robert (2003). 686:spiritual experiences 600:Phantoms in the Brain 383:, eminent theologian 284:"Neurotheology" is a 2863:Religion and science 2551:Sensory neuroscience 2391:Behavioral neurology 2362:Systems neuroscience 1875:. ABC Science Online 1668:Neuroscience Letters 1554:on 28 September 2013 1404:Neuroscience Letters 1314:Neuroscience Letters 1247:Neuroscience Letters 1124:Theology and Science 1067:Newsweek Media Group 795:on 28 September 2013 674:spiritual experience 607:scientific article. 375:theological journal 356:religious experience 326:Sudden enlightenment 293:The perception that 239:religious experience 164:needs more complete 2694:Social neuroscience 2594:Global neurosurgery 2471:Neurorehabilitation 2441:Neuro-ophthalmology 2426:Neurointensive care 2257:Behavioral genetics 2145:- programme summary 1775:Social Neuroscience 1727:2011PLoSO...617006O 1579:Arch Gen Psychiatry 1166:(3 Pt 2): 1255–62. 1021:D'Aquili, Eugene G. 755:Scientific American 710:Bicameral mentality 2770:Neuroimmune system 2664:Neurophenomenology 2604:Neural engineering 2327:Neuroendocrinology 2307:Neural engineering 2086:Clinically Psyched 1945:Psychopharmacology 1648:on 10 January 2019 1618:. 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Newberg 241:and behaviour in 223: 222: 215: 205: 204: 197: 147: 146: 139: 104:original research 84: 16:(Redirected from 2870: 2828: 2827: 2816: 2815: 2730:Detection theory 2614:Neurocriminology 2541:Neurolinguistics 2456:Neuroprosthetics 2374: 2337:Neuroinformatics 2287:Imaging genetics 2209: 2202: 2195: 2186: 2143:God on the Brain 2131: 2112: 2093: 2092:on 14 June 2013. 2088:. Archived from 2076: 2057: 2038: 2019: 2004: 1999:. Archived from 1977: 1976: 1940: 1934: 1933: 1923: 1891: 1885: 1884: 1882: 1880: 1868: 1862: 1861: 1843: 1837: 1836: 1816: 1810: 1809: 1799: 1765: 1759: 1758: 1748: 1738: 1706: 1700: 1699: 1663: 1657: 1656: 1655: 1653: 1636: 1630: 1629: 1609: 1603: 1602: 1574: 1568: 1567: 1561: 1559: 1544:The Psychologist 1535: 1529: 1528: 1492: 1486: 1485: 1451: 1442: 1436: 1435: 1398: 1392: 1391: 1363: 1357: 1356: 1344: 1338: 1337: 1308: 1302: 1301: 1300:on 27 June 2006. 1296:. 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Index

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religious experience
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