SUPPORT FOR A NEUROPSYCHOLOGICAL MODEL OF SPIRITUALITY IN PERSONS WITH TRAUMATIC BRAIN INJURY

Recent research suggests that spiritual experiences are related to increased physiological activity of the frontal and temporal lobes and decreased activity of the right parietal lobe. The current study determined if similar relationships exist between self‐reported spirituality and neuropsychological abilities associated with those cerebral structures for persons with traumatic brain injury (TBI). Participants included 26 adults with TBI referred for neuropsychological assessment. Measures included the Core Index of Spirituality (INSPIRIT); neuropsychological indices of cerebral structures: temporal lobes (Wechsler Memory Scale‐III), right parietal lobe (Judgment of Line Orientation), and frontal lobes (Trail Making Test, Controlled Oral Word Association Test). As hypothesized, spirituality was significantly negatively correlated with a measure of right parietal lobe functioning and positively correlated (nonsignificantly) with measures of left temporal lobe functioning. Contrary to hypotheses, correlations between spirituality and measures of frontal lobe functioning were zero or negative (and nonsignificant). The data support a neuropsychological model that proposes that spiritual experiences are related to decreased activity of the right parietal lobe, which may be associated with decreased awareness of the self (transcendence) and increased activity of the left temporal lobe, which may be associated with the experience of specific religious archetypes (religious figures and symbols).     

Geophysical variables and behavior: LV. Predicting the details of visitor experiences and the personality of experients: the temporal lobe factor

The visitor experience, a more intense form of the normal sense of presence, emphasizes the deep belief of personal contact with an extraterrestrial (or religious) entity. Phenomenological details of visitor experiences are expected to reflect the functions of deep temporal lobe structures; common details involve cosmic meaningfulness, vestibular experiences, flickering, complex visual sensations and alimentary references. After intense experiences, interictal-like behaviors similar to religious conversions (widening affect, sense of personal, desire to spread the word, concern about Man's destiny) emerge. Normal people who are prone to these experiences show frequent temporal lobe signs and specific personality characteristics that include enhanced creativity, suggestibility, mild hypomania, anxiety, and emotional lability. Learning histories that encourage the use of right temporal lobe functions for the consolidation of memory, such as compartmentalization of beliefs or repression due to early sexual abuse, predispose to intense visitor experiences. The most frequent precipitants are psychological depression, personal (existential) stress and proximal exposure to the focal tectonic strain fields that accompany luminous phenomena. Possible neuropsychological mechanisms are discussed.     

Temporal lobe lability in the highly transliminal mind

Transliminality is “a hypothesized tendency for psychological material to cross thresholds into or out of consciousness,” which has been proposed to derive from hyperconnectivity between temporal-limbic structures and sensory association cortices. Accordingly, it might be expected that transliminality would positively correlate with temporal lobe lability. To test this hypothesis, 135 undergraduate psychology students at an Australian and a British university completed the Revised Transliminality Scale (Lange et al., 2000) and the Personal Philosophy Inventory (Persinger, 1984a), a validated measure of temporal lobe lability. As predicted, scores on transliminality showed a strong association with the general temporal lobe scale (r=0.72), as well as moderate correlations with a number of other scalar variables and individual items. The findings are consistent with the idea that transliminality is related to more ungated processing related to temporal lobe functioning, and furthermore that temporal lobe phenomenology promotes transliminal experiences with mystical or religious overtones.     

Near-death experiences and the temporal lobe

Abstract— Many studies in humans suggest that altered temporal lobe functioning, especially functioning in the right temporal lobe, is involved in mystical and religious experiences. We investigated temporal lobe functioning in individuals who reported having transcendental "near-death experiences" during life-threatening events. These individuals were found to have more temporal lobe epileptiform electroencephalographic activity than control subjects and also reported significantly more temporal lobe epileptic symptoms. Contrary to predictions, epileptiform activity was nearly completely lateralized to the left hemisphere. The near-death experience was not associated with dysfunctional stress reactions such as dissociation, posttraumatic stress disorder, and substance abuse, but rather was associated with positive coping styles. Additional analyses revealed that near-death experiencers had altered sleep patterns, specifically, a shorter duration of sleep and delayed REM sleep relative to the control group. These results suggest that altered temporal lobe functioning may be involved in the near-death experience and that individuals who have had such experiences are physiologically distinct from the general population.     

Similarities between near-death experiences and multiple personality disorder

In this paper I compare the phenomenology of near-death experiences to that of multiple personality disorder. The comparison reveals a number of similarities, including out-of-body experiences, the transcendental environment, encounter with the higher self, possible temporal lobe involvement, and antecedent child abuse. Rather than being disparate and unrelated experiences, I suggest that the near-death experience and multiple personality disorder may be variants of the same basic phenomenological pattern.     

A community survey of psychological symptoms: evaluating evolutionary theories regarding shamanism and schizophrenia

Evolutionary theories regarding shamanism and schizophrenia provide hypotheses testable through analysis of survey data. A questionnaire, administered to a predominately African-American sample in North Carolina (N?=?965), surveyed schizotypal experience and other psychological symptoms, absorption and related psychological variables, childhood and adolescent difficulty, and incidence of unusual experiences (apparitions, paranormal dreams, waking ESP, out-of-body experience, near-death experience, sleep paralysis, UFOs, spiritual healing, and religious experiences). Study findings replicated Mirowsky's results regarding overlapping boundaries between psychiatric diagnoses. Findings also supported evolutionary hypotheses regarding correlations between schizotypal experiences, psychological variables related to shamanism, unusual experiences, and childhood/adolescent difficulty. Findings suggest use of religion-based cognitive behavioural therapy for distressed people reporting frequent unusual experiences.     

The "God Module" and the Complexifying Brain

Recent reports of the discovery of a "God module" in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.
In fact, religious experience is extremely various and involves many parts of the brain, including some that are prehuman in their evolutionary history and some that are characteristically human. In the continuing integration of such experiences, spiritual formation takes place. Thus the entire human brain might be described as a "God module."
Such a process is only possible because of the brain's complexity. The human brain is the most complex entity for its size that we know of. As used here, complexity is a specialized term denoting the presence of a web of interlinked and significant connections—the more intricate the web, the more complex the entity. Complex systems develop only in a milieu that provides both lawfulness and freedom, and they tend to be self-organizing, becoming more complex and more effective as a result of both inward and outward experience. The evidence suggests that both personal growth and spiritual growth are processes of complexification of character, and of the brain itself. This thesis is tested in light of the work of William James and James W. Fowler.     

Sweet Delight and Endless Night: A Qualitative Exploration of Ordinary and Extraordinary Religious and Spiritual Experiences in Bipolar Disorder

The authenticity of religious and spiritual experiences during mania is an important subject for bipolar patients. The exploration of such experience in bipolar disorder is the central point of this qualitative study. A psychiatrist and a hospital chaplain conducted 35 semi-structured interviews with recovered participants, recruited from mental health care institutions in the Netherlands, the patients’ association and via the internet, about their religious and spiritual experiences during illness episodes and in stable times. A variety in types (such as divine presence, unity, mission, meaningful synchronicity) during mania was reported, which were on a sliding scale with experiences/views in stable times in more than half of the interviews. During depression, absence of religious or spiritual experience was predominant. The reported experiences were viewed by most participants as both authentically religious or spiritual but also related to the disorder, requiring therefore language that transcended medical terminology. Also indicated is the relevance of the results for fundamental discussions about the nature or religious experience.     

Striking EEG profiles from single episodes of glossolalia and transcendental meditation

Transient, focal, epileptic-like electrical changes in the temporal lobe, without convulsions, have been hypothesized to be primary correlates of religious experiences. Given these properties, direct measurement of these phenomena within the laboratory should be rare. However, two illustrated instances have been recorded. The first case involved the occurrence of a delta-wave-dominant electrical seizure for about 10 sec. from the temporal lobe only of a Transcendental Meditation teacher during a peak experience within a routine TM episode. The second case involved the occurrence of spikes within the temporal lobe only during protracted intermittent episodes of glossolalia by a member of a pentecostal sect . Neither subject had any psychiatric history. These observations are commensurate with the hypothesis that religious experiences are natural correlates of temporal lobe transients that can be detected by routine EEG measures.     

Spiritual and religious experiences of adolescent psychiatric inpatients versus healthy peers

One hundred twenty-two adolescent psychiatric inpatients with depressive disorders and 80 healthy peers were administered the INSPIRIT, a measure of core spiritual experiences. Healthy adolescents reported a greater frequency of spiritual experiences and a more positive impact of such experiences on their belief in God than did their inpatient peers. Adolescent inpatients reported higher frequencies of experiencing angels, demons, God or guiding spirits; feeling unity with the earth and other living things; and with near death or life after death as compared to healthy peers. Overall, females reported higher frequency of spiritual experiences and higher impact of the experience on their belief in God than did males. It was concluded that the INSPIRIT is a feasible spiritual assessment tool for adolescent populations and may be used by chaplains as a means for guiding clinical conversations with adolescents.     

Selflessness as a Foundation of Spiritual Transcendence: Perspectives From the Neurosciences and Religious Studies

Although of increasing scientific interest, the neurologic foundations of spiritual experiences remain ambiguous due to the neurological complexity of such experiences and the lack of a clear taxonomy of “spiritual experiences.” A previously proposed preliminary neuropsychological model of spirituality (Johnstone & Glass, 2008) suggests that decreased self-orientation (or increased selflessness), associated with reduced right hemisphere/right parietal lobe (RH/RPL) functioning, serves as a neuropsychological foundation of spiritual transcendence (defined as the ability to emotionally and cognitively connect with higher powers beyond the self or experience cosmic unity). This model was based on research that indicates that transcendent spiritual experiences are related to reduced activation of portions of the RH/RPL during religious rituals (e.g., Buddhist meditation, Christian prayer), as well as research that indicates that individuals with RH/RPL dysfunction report increased transcendence. This model has been supported by research with other populations (e.g., brain injury, epilepsy, tumor) and technologies (e.g., repetitive transcranial magnetic stimulation), although limitations in the model persist. The current article addresses such weaknesses by demonstrating the existence of “spiritual transcendence” as a psychometrically valid construct, identifying specific self-orientation processes (e.g., physical self, mental self, autobiographical self) that may serve as a foundation for transcendence, and explaining how transcendent experiences can involve both a decreased and enhanced sense of the self. To further support the model, citations from the texts of multiple faith traditions are offered to illustrate the importance of selflessness in transcendent experiences across diverse religions. Suggestions for future research and practical implications are offered.     

NEAR‐DEATH EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

Temporal lobe signs: electroencephalographic validity and enhanced scores in special populations

Internal and external validity tests were completed for an inventory that has been used to infer signs of temporal lobe lability. Strong, positive correlations were reported for a normal (reference) population between the numbers of responses that referred to paranormal experiences (including feelings of a "presence") and separately to religious beliefs and the numbers of spikes per minute within electroencephalographic recordings from the temporal lobe. Numbers of spikes were also correlated with the subjects' scores on the hysteria, schizophrenia, and psychasthenia scales from the MMPI. These clusters of items were not correlated with electrical activity from the occipital lobe (the comparison region). Numbers of responses to control clusters of mundane experiences were not correlated with the temporal lobe measures. A group of student poets scored higher on different subclusters of temporal lobe signs and on the schizophrenia and mania scales of the MMPI than the reference group. For both groups, there were positive correlations between the amount of alpha activity in the temporal lobe only and answers to items such as "hearing inner voices" and "feeling as if things were not real." These results demonstrate that quantitative measures of electrical changes in the temporal lobe are correlated with (or with the report of) specific experiences that are prevalent during surgical or epileptic stimulation of this brain region.     

Mind Attribution to Gods and Christians in the Chinese Cultural Context

Drawing on the distinction in mind perception between agency and experience, this research examined whether and how culture-based religion affects mind attribution to gods and Christians in a religious priming paradigm. When attributing mind to gods in Study 1, participants in the religious priming condition attributed more agency to gods than those in the neutral condition. When attributing mind to human religious targets in Study 2, religious participants in the religious priming condition attributed more experience to a Christian target than those in the neutral condition, while atheist participants in the religious priming condition attributed less experience to a Christian target than those in the neutral condition. In addition, religious participants in the religious priming condition attributed more experience to an atheist target than those in the neutral condition. Taken together, mind attribution to religious targets varied on agency and experience, and showed its own cultural features in China.     

Specific temporal-lobe signs and enhanced delayed cross-modal matching performance

Structural damage to the amygdala severely retards delayed cross-modal (tactile-to-sight) matching in primates. Conversely, we hypothesized that people who display signs suggestive of specific temporal lobe lability should show enhanced delayed cross-modal matching performance. The hypothesis was supported. In a single experiment involving 25 subjects, significant negative correlations obtained between the numbers of errors on the cross-modal matching task and numbers of affirmative responses within clusters of items that contained themes of meaningfulness, religious beliefs or ictal, complex partial epileptic (limbic) states. On the other hand, the numbers of errors were not significantly correlated with either clusters of control items or items that are presumed to reflect the function of other temporal-lobe structures. Both matching and questionnaire data were collected under double-blind conditions.     

Out-of-Body experiences in the blind

The theoretical significance of out-of-body experiences in blind people is explored. In this context I report results of a survey of a small sample of blind adults. It is concluded that we have yet to locate a case of an out-of-body experience in the blind that has critical implications for the interpretation of the experience among the general population.Acknowledgement hereby is given to the efforts of Margaret Kerr, Coordinator of Field Services for the Royal Blind Society of New South Wales, Australia, in supervising the collection of data reported in this paper.     

Self-Transformation at the Boundary of Religious Conversion and Psychosis

The relationship between religious conversion, as a form of spiritual emergency, and psychosis is one of the fundamental issues at the meeting point of theology and clinical psychology. In the present study, we assessed 53 individuals referred to a psychiatry center with the initial diagnosis of a psychotic episode by focusing on the clinical diagnosis (psychosis vs. spiritual emergency), subjective experiences (basic symptoms), and neuropsychological functions. Twenty-nine individuals meet the diagnosis of schizophrenia-spectrum disorders, but 24 persons experienced only religious and spiritual problems (religious conversion). Both groups reported similar levels of perplexity (e.g., ambivalence, inability to discriminate between own feelings, and hyperreflectivity) and self-disorder (e.g., depersonalization, impression of a change in one’s mirror image, and experience of discontinuity in own action). Diminished affectivity, disturbed contact, and perceptual/cognitive disorders were pronounced in psychosis, whereas anxiety and depressive symptoms were more severe in people with spiritual and religious problems. These results indicate that perplexity, self-disorder, and emotional turmoil are common features of turbulent religious conversion and psychosis, but a broader emergence of anomalous subjective experiences and cognitive deficits are detectable only in psychosis.

     

Stories Matter: Narrative Themes of Counselor Educators' Religious and Spiritual Competency

Using narrative inquiry, the author explored the multicultural aspects of religious and spiritual experiences, assumptions, and patterns of 9 counselor educators to understand the impact that experiences and beliefs have when supervising and teaching counseling students. A gap exists between counselor standards, ethics, competencies, and practice, because counseling students receive mixed messages about addressing spiritual and religious concerns. Through hermeneutic analysis, 6 themes emerged: (a) religious and spiritual journeys, (b) religious and spiritual practices, (c) relationships, (d) marginalization, (e) modeling, and (f) risk and taboo. Trustworthiness strategies, implications for counselor education, limitations, and directions for future research are described.     

Performance of the Duke Religion Index and the Spiritual Well-Being Scale in Online Samples of Men Who Have Sex with Men

Religiosity is associated with behaviors that reduce the risk of HIV/STI infection among general-population and heterosexual-specific samples. Whether this association is similar to homosexual persons is unknown. Measures of religiosity have not been evaluated psychometrically among men who have sex with men (MSM), a population who, because of stigma, experience religiosity differently than heterosexual persons. We assessed the duke religion index and the spiritual well-being in two samples of MSM. Neither instrument produced adequate model fit. To study the association between religiosity and HIV/STI risk behaviors among MSM, scales are needed that measure the religious and spiritual experiences of MSM.