NeurotheologyThis article is about Neurotheology. Go here for Neuroethology. Neurotheology, also known as biotheology, is the study of the neural basis of Spirituality. Neurotheology deals with the neurological and evolutionary basis for Subjective experiences traditionally categorized as spiritual. Neurotheology defines spiritual experiences to include subjective reports such as
History and MethodologyAldous Huxley used the word for the first time in the novel Island. Early studies in the 1950s and 1960s used EEGs to study brain wave patterns correlated with spiritual states. During the 1980s Dr. Michael Persinger stimulated the temporal lobes of human subjects with a weak Magnetic field. His subjects claimed to have a sensation of "an ethereal presence in the room." This work gained a lot of publicity at the time. Current studies use Brain imaging to localize brain regions active, or differentially active, during spiritual experiences. David Wulf, a Psychologist at Wheaton College, Massachusetts, suggests that current brain imaging studies, along with the consistency of spiritual experiences across cultures, history, and religions, "suggest a common core that is likely a reflection of structures and processes in the human brain."CriticismAn attempt to marry a materialistic approach like Neuroscience to spirituality naturally attracts much criticism. Some of the criticism is philosophical, dealing with the (percieved) irreconcilability between science and spirituality, while some is more methodological, dealing with the issues of studing an experience as subjective as spirituality.Philosophical criticismCritics of this approach, like philosopher Ken Wilber and religious scholar Huston Smith, see the more materialistic formulations of the approach as examples of Reductionism and Scientism that are only looking at the superficial aspects of the phenomena, and do not constitute a true explanation of spiritual experience.Scientific criticismIn 2005 Pehr Granqvist, a Psychologist at Uppsala University in Sweden, questioned Dr. Michael Persinger's findings in a paper published in Neuroscience Letters. Dr. Granqvist believes Dr. Persinger's work was not "double blind." Those conducting Persinger's trials, who were often graduate students, knew what sort of results to expect, with the risk that the knowledge would be transmitted to experimental subjects by unconscious cues. They were also frequently given an idea of what was happening by being asked to fill in questionnaires designed to test their suggestibility to paranormal experiences before the trials were conducted. Dr. Granqvist set about conducting the experiment double blinded and found that the presence or absence of the field had no relationship with any religious or spiritual experience reported by the participants.However, Dr. Persinger has stood by his findings, arguing that several of his previous experiments have explicitly used double-blind protocols, and that Dr Granqvist failed to fully replicate Persinger's experimental conditions . See also |
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