Science Journal of Psychology Published By ISSN:2276-6278 Science Journal Publication http://www.sjpub.org/sjpsych.html International Open Access Publisher © Author(s) 2013. CC Attribution 3.0 License. Research Article Volume 2013, Article ID sjpsych-230, 5 Pages, 2013. doi: 10.7237/sjpsych/230 The Neurophysiology of Religious Conversion Experiences A Biological Psychology Research Paper Author: Tessa Meyer, B.Sc. E-mail: [email protected] Accepted 26 November, 2013 Abstract - This paper explores various scientific studies and lower brain (ie. brainstem, midbrain, diencephalon, etc.) is neurophysiological evidence that describe and authenticate the two relatively uncontroversial; debate amongst researches tends main forms of religious conversion: progressive andinstantaneous. to arise over the precise localization of, and correct Progressive conversion experiences are thought to occur via the neurophysiological explanations for behaviors derived from Stage Model and are explained by the emotional-cognitive processing more complex cognitive processing in the cerebral cortex theory, while instantaneous conversion experiences have been found (Jeeves and Brown 2009). As one could expect, certain to result from seizure-like temporal lobe activity, leading to the behaviors have birthed a larger amount of debate than others. localization of the ‘God Spot’ in the human brain. The potential for Not surprisingly, due to their inherent susceptibility to religious conversion (and general religiosity) is dependent on both environmental and genetic factors including ‘Attachment Theory’- scientific criticism by nature, behaviors associated with based learning and inheritance of the VMAT2 (‘God’) gene, religious experiences, such as prayer, mediation, and religious respectively.A Christian worldview was applied to the analysis of the conversion, fall easily into this category. Despite the information presented in this paper to achieve the following inevitable element of skepticism tied to religious experiences, conclusive rational: religious conversion experiences are regulated this paper attempts explain and subsequently validate the by neurological mechanisms that exist and operate as a result of specific behavior of religious conversion, by examining both genetic and environmental factors which are ultimately controlled the internal and external signs or ‘symptoms’ of such by God the Creator. transformations, investigating the neurophysiological events thought to govern such experiences, and proposing a unique Keywords: Amygdala, Attachment Theory, Brain Localization, Brain Mapping, Cerebral Cortex, Cultural Hitchhiking, Dopamine, theory, guided by a Christian worldview, that applies a Emotional-Cognitive Processing Theory, Epilepsy, Functional theological foundation to the genetic and environmental Magnetic Resonance Imaging (fMRI), God Gene Hypothesis, Neural factors considered to influence the event of this neurological Plasticity, Neurophysiology, Neuropsychology, Nucleus Accumbens, phenomenon. Prefrontal Cortex, Religious Conversion, Stage Model, Temporal Lobe, VMAT2 ('God') Gene Religious Conversion: A Brief Overview of Concept and Types Introduction: The Basis of Neuropsychology Before rushing too far into things, it is important to clearly As one of the most rapidly evolving systematic enterprises define what is meant by the term ‘conversion’ as it pertains worldwide, for centuries, science has existed as the empirical to religion. Perhaps the best explanation is given by William cause of social and cultural progression, contributing largely James in his published collection of Lectures delivered at to advancements made in economics and technology. Edinburgh University, entitled, The Varieties of Religious Ex- Ironically, such progression, although edifying in nature, has perience – a Study in Human Nature (1902): To be converted, revealed that scientific knowledge gained is, and likely to to be regenerated to receive grace, to experience religion, to always remain, seemingly proportional to that which remains gain an assurance, are so many phrases which denote that unknown. As such, numerous fields of science have been process, gradual or sudden, by which a self hithero divided, developed and will continue to evolve in order to permit the and consciously wrong, inferior and unhappy, becomes uni- continuous, comprehensive exploration of perpetual fied and consciously right, superior and happy, inconse- knowledge that has yet to be learned. In their book, entitled, quence of its firmer hold upon religious realities. (James Neuroscience Psychology and Religion (2009), authors 1902, as cited in Leone 2004) Malcolm Jeeves and Warren S. Brown articulate one such field of science, referred to as neuropsychology, which focusses its By these words, religious conversion appears to be both studies on the neurological basis of human thoughts and restorative and fulfilling, possessing the ability to breathe behaviors. A central objective of neuropsychology is ‘brain new life and energy into those who experience it by lifting mapping’ or ‘brain localization,’ whereby, with the use of them out of personal distress and turmoil into a state of functional magnetic resonance imaging (fMRI) techniques, the desired well-being. Amidst a multitude of possible questions anatomical origin of a specific function within the brain can that could arise from a seemingly simple-to-describe event, be determined, subsequently allowing for the the main questions that demand and require the most atten- neurophysiology of certain behaviors to be inferred (Jeeves tionare as follows: What does theactual transformation proc- and Brown 2009). Although functional localization in the ess itself and subsequent new state of being look and feel like How to Cite this Article: Tessa Meyer, "The Neurophysiology of Religious Conversion Experiences", Science Journal of Psychology, Volume 2013, Article ID sjpsych-230, 5 Pages, 2013. doi: 10.7237/sjpsych/230 Science Journal of Medicine and Clinical Trials (ISSN: 2276-7487) Page 2 for those who claim to have experienced a religious conver- caused people to develop a greater appreciation for nature sion? And more importantly, what sort of evidence exists that and small gestures made by others, as well as caused them to could possibly validate such a radical claim? To allow for develop a deeper sense of compassion and empathy toward thorough investigation of these questions and consequential both human and non-human life (Thagard 2005). In essence, attainment of conclusive answers, the general concept of the process of religious conversion has proven to enhance religious conversion must be broken down into its two main the ability or tendency of an individual to perceive and ap- ‘types,’ previously introduced by William James preciate moral value, thereby prompting them to embody (1902):“gradual” [and] “sudden.” similar values that aid them in achieving emotional and spir- itual fulfillment. The Progressive (“Gradual”) Experience Module 1.2 – Neurological Evidence: The Emotional-cog- Module 1.1 – Method and Indications of Progressive nitive Processing Theory Conversion: The Stage Model Since religious conversions have been predominantly vali- Without intending to dismiss or undermine the possibility of dated by inner feelings or emotions and subsequent actions a sudden, instantaneous religious conversion, it is worth- dictated by those feelings, it is only necessary to assume that while to note that according to Lewis Rambo, author of Un- the brain, which exerts centralized control over all bodily derstanding Religious Conversions, a religious functioning and processing, is largely involved in such expe- conversionmost often occurs as aprocess,which, like most riences. The similarity and consistency amongst those ac- other psychophysiological transformational processes, pos- counts rendered by individuals who have undergone sesses and displays a characteristic mode of progression that religious conversion suggests that a constant neurological can be broken down into and mapped by the developmental mechanism might be responsible for causing the feelings of phases (aka. ‘stages’) of the Stage Model: Context, Crises, freedom and revival. According to Paul Thagard, author of Quest, and Encounter(1993). Although the order of the stag- numerous articles pertaining to the neuropsychology of reli- es is neither invariant nor universal, the stages are often gion, the process of religious conversion is a consequence of experienced sequentially (in the order listed above) and it is emotional-cognitive processing in the brain, derived from through these stages that people experience religious con- the normal operation and interaction of specific anatomical versions. Bearing in mind this notion, one can assume that structures including the prefrontal cortex, amygdala, and any form of observable evidence and/or outward sign that nucleus accumbens (2005), which function primarily in cog- suggests an individual is in the process of converting, must nitive processing, emotional processing, and motivational therefore too be progressive rather than finite. In fact, many processing, respectively (Kalat 2009). contemporary theologians believe that genuine conversion transpires over an entire lifetime (Rambo 1993). This belief Although it does not make direct reference to the previously alone denies the possibility that the consequences of reli- described Stage Model of religious conversion, this emotion- gious conversion can ever be immediate