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...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Routledge, Taylor & Francis Group
2016
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| In: |
The international journal for the psychology of religion
Year: 2016, Volume: 26, Issue: 4, Pages: 287-303 |
| Online Access: |
Volltext (lizenzpflichtig) |
| Parallel Edition: | Electronic
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| 520 | |a 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. | ||
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