The Neuroscience of Religious Experience

Abstract

Technical advances in the life and medical sciences have revolutionised our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviours. What is missing from this literature is a strong voice speaking to these behavioural and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.

Possible Selves, Body Schemas, and Sādhana: Using Cognitive Science and Neuroscience in the Study of Medieval Vaiṣṇava Sahajiyā Hindu Tantric Texts

“…Beyond McNamara's demonstration that ( [26], p. xi) there is an "anatomical overlap between the brain sites implicated in religious experience and the brain sites implicated in the sense of Self and self-consciousness" his use for the study of Tantric sādhana involves his argument that religious practices ( [26], p. xi) "often operate to support transformation of the Self such that the Self becomes more like an 'ideal Self' that the individual hopes to become. This hoped-for Self is a more centralized and unified sense of Self".…”

“…Fortunately, Gallagher's hope for the collaboration of a neurologist and neuroscientist has been met by Patrick McNamara, Associate Professor of Neurology at Boston University School of Medicine in his groundbreaking The Neuroscience of Religious Experience [26]. McNamara is a gifted scientist, with extensive clinical laboratory experience, who combines neuroscience, evolutionary biology, and cognitive science in an effort to better understand the nature of religious experience.…”

“…He is much more nuanced, and summarizes much empirical research and study in an accessible manner for determined non-specialists like me. His primary goal ( [26], p. x) is "to contribute to the emerging cognitive neuroscientific study of religious experiences and practices". Although he focuses mainly on Western religious traditions and theism, we can still apply his insights to the study of Tantra.…”

“…In short, his book ( [26], p. xi) will introduce us to his findings that "The fact that a particular circuit of brain regions is consistently associated with religious experiences may tell us something about the nature and functions of religion." Refreshingly, he also adds that ( [26], p. xi) "Whatever else it is, religion is an integral part of human nature and thus religion is not mere delusion." This, of course, is contrary to some older Freudian interpretations of religion as a "childhood neurosis" (applicable as it may be in some selected circumstances, but not globally).…”

“…This, of course, is contrary to some older Freudian interpretations of religion as a "childhood neurosis" (applicable as it may be in some selected circumstances, but not globally). Without getting into the varied and rich details of the neurological structures and biochemistry that he summarizes in his book, it is worth citing his opening overview ( [26], p. xi):…”