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| title | chunk | source | category | tags | date_saved | instance |
|---|---|---|---|---|---|---|
| Mystical or religious experience | 10/11 | https://en.wikipedia.org/wiki/Mystical_or_religious_experience | reference | science, encyclopedia | 2026-05-05T04:31:59.266126+00:00 | kb-cron |
==== Parietal lobe ==== Andrew B. Newberg and Eugene G. d'Aquili, in their book Why God Won't Go Away: Brain Science and the Biology of Belief, take a perennial stance, describing their insights into the relationship between religious experience and brain function. d'Aquili describes his own meditative experiences as "allowing a deeper, simpler part of him to emerge", which he believes to be "the truest part of who he is, the part that never changes." Not content with personal and subjective descriptions like these, Newberg and d'Aquili have studied the brain-correlates to such experiences. They scanned the brain blood flow patterns during such moments of mystical transcendence, using SPECT-scans, to detect which brain areas show heightened activity. Their scans showed unusual activity in the top rear section of the brain, the "posterior superior parietal lobe", or the "orientation association area (OAA)" in their own words. This area creates a consistent cognition of the physical limits of the self. This OAA shows a sharply reduced activity during meditative states, reflecting a block in the incoming flow of sensory information, resulting in a perceived lack of physical boundaries. According to Newberg and d'Aquili,
This is exactly how Robert and generations of Eastern mystics before him have described their peak meditative, spiritual and mystical moments. Newberg and d'Aquili conclude that mystical experience correlates to observable neurological events, which are not outside the range of normal brain function. They also believe that
...our research has left us no choice but to conclude that the mystics may be on to something, that the mind's machinery of transcendence may in fact be a window through which we can glimpse the ultimate realness of something that is truly divine. Why God Won't Go Away "received very little attention from professional scholars of religion". According to Bulkeley, "Newberg and D'Aquili seem blissfully unaware of the past half century of critical scholarship questioning universalistic claims about human nature and experience". Matthew Day also writes that the discovery of a neurological substrate of a "religious experience" is an isolated finding which "doesn't even come close to a robust theory of religion".
==== Default mode network ==== Recent studies evidenced the relevance of the default mode network in spiritual and self-transcending experiences. Its functions are related, among others, to self-reference and self-awareness, and new imaging experiments during meditation and the use of hallucinogens indicate a decrease in the activity of this network mediated by them, leading some studies to base on it a probable neurocognitive mechanism of the dissolution of the self, which occurs in some mystical phenomena.
=== Psychiatry ===
A 2011 paper suggested that psychiatric conditions associated with psychotic spectrum symptoms may be possible explanations for revelatory-driven experiences and activities such as those of Abraham, Moses, Jesus and Saint Paul. It also proposed that the behavior of the followers of these religious figures could be explained through the lens of psychopathology and group dynamics.
=== Psychedelic drugs ===
A number of studies by Roland R. Griffiths and other researchers have concluded that high doses of psilocybin and other classic psychedelics trigger mystical experiences in most research participants. Mystical experiences have been measured by a number of psychometric scales, including the Hood Mysticism Scale, the Spiritual Transcendence Scale, and the Mystical Experience Questionnaire. The revised version of the Mystical Experience Questionnaire, for example, asks participants about four dimensions of their experience, namely the "mystical" quality, positive mood such as the experience of amazement, the loss of the usual sense of time and space, and the sense that the experience cannot be adequately conveyed through words. The questions on the "mystical" quality in turn probe multiple aspects: the sense of "pure" being, the sense of unity with one's surroundings, the sense that what one experienced was real, and the sense of sacredness. Some researchers have questioned the interpretation of the results from these studies and whether the framework and terminology of mysticism are appropriate in a scientific context, while other researchers have responded to those criticisms and argued that descriptions of mystical experiences are compatible with a scientific worldview.
== Integrating religious experience ==
=== Religious traditions ===
In mystical and contemplative traditions, mystical experiences are not a goal in themselves, but part of a larger path of self-transformation. For example, the Zen Buddhist training does not end with kenshō, but practice is to be continued to deepen the insight and to express it in daily life. To deepen the initial insight of kensho, shikantaza and kōan-study are necessary. This trajectory of initial insight followed by a gradual deepening and ripening is expressed by Linji Yixuan in his Three mysterious Gates, the Five Ranks, the Four Ways of Knowing of Hakuin, and the Ten Ox-Herding Pictures which detail the steps on the Path.