In general, the five types of research discussed in this paper show that religious aspect play an important role in human life and the work of human brain. In comparison to the first research (Azari et al., 2001) where religious experience is regarded as preconceptual event, current ideas and perspectives seem to be more confident and properly argued under the conditions people have to live nowadays.
In spite of the fact that religion does not actually consider limbic neural substrate, emotions can do such things and cooperate with certain cognitive factors to improve the quality of brain work (Azari & Birnbacher, 2004). As a result of principle component analysis and PET data evaluation, the researchers (Azari, Missimer, & Seitz, 2005) prove that religious experience not only can but also have to unite cognitive neural networks controlled by human brain. The final portion of the articles helps to understand how cognitive and emotional processes may undergo certain challenges due to properly developed religious experience. (2009) admit the fact that experimental neuroscience of such spheres like religion has to be studied further in order to find out the required realistic account of the discovered phenomenon of personal prayer.
THEBRAIN AND RELIGION FULL
Neuroscience as well as some other spiritual theological fields discovers a new ability to affect human mind and create the conditions under which humans are under the impact of their religion full of arguments and true evidences.Īt the end of their investigations, Schjoedt et al. The results of their funding are all about praying to God as “an intersubjective experience comparable to normal interpersonal interaction” (Schjoedt et al. The main point of this research is that all participants believe in God, still, it turns out to be hard to prove that praying may cause different results. 20 young participants were observed the cases of depression and stress should be analyzed to explain how praying may control human emotions and actions. (2009) in order to prove that special formalized and improvised forms of prayers may cause different BOLD response.
The next article contains the results of the investigations conducted by Schjoedt et al. Though the last investigations conducted in 2010 show that long-term meditators in comparison to non- meditators may have absolutely different activity patterns which are observed in brain, and meditation should be considered as an activity on a spiritual level that defines the way of how human brain works (Newberg et al., 2010) Neuroscience research is based on theological and epistemological questions (Newberg & Lee, 2005), and people should understand that spiritual pursuits may define the quality of brain and body work as such state like glossolalia (Newberg et al., 2006) and meditation (Newberg et al., 2007) which are closely connected to the field of spirituality may improve human health considerably. The works have been introduced in different years and show how evident the progress of the experiments could be.
& 2007) aim at discussing the religious perspective in medical treatment and possibilities to improve human health and brain activation. The main point was to discuss how prayers may influence treatment, and this article show the rationality of the required medical interference. This is why the result of the study should not challenge the chosen belief and make people doubt about the God’s existence. Such conclusions were made by the researchers, still, they wanted to support the idea of religion in treatment and admit that such results could be predetermined by the limitations set on the study: some constraints were placed without any kind of feedback. The results were not as impressive as expected: the chosen intercessory prayer “had no effect on complication-free recovery from CAGB” (Benson et al., 2006, p. The experiment aims at dividing people into several groups where some people are aware of receiving intercessory prayer and some people are not aware of this fact. evaluate the conditions when people with CABG suffer from depressions and inabilities to control their illnesses even under being properly treated and supported by prayers and offer the idea that prayers should not be regarded as one of the main factors of human recovery.
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