Brain mechanisms in religion and spirituality: An integrative predictive processing framework

Epistemological Flexibility in Person-Centered Care: The Cynefin Framework for (Re)Integrating Indigenous Body Representations in Manual Therapy

BACKGROUND

Chiropractic, osteopathy, and physiotherapy (COP) professionals regulated outside the United States traditionally incorporate hands-on procedures aligned with their historical principles to guide patient care. However, some authors in COP research advocate a pan-professional, evidence-informed, patient-centered approach to musculoskeletal care, emphasizing hands-off management of patients through education and exercise therapy. The extent to which non-Western sociocultural beliefs about body representations in health and disease, including Indigenous beliefs, could influence the patient-practitioner dyad and affect the interpretation of pillars of evidence-informed practice, such as patient-centered care and patient expectations, remains unknown.

METHODS

our perspective paper combines the best available evidence with expert insights and unique viewpoints to address gaps in the scientific literature and inform an interdisciplinary readership.

RESULTS

A COP pan-professional approach tends to marginalize approaches, such as prevention-oriented clinical scenarios traditionally advocated by osteopathic practitioners for patients with non-Western sociocultural health assumptions. The Cynefin framework was introduced as a decision-making tool to aid clinicians in managing complex clinical scenarios and promoting evidence-informed, patient-centered, and culturally sensitive care.

CONCLUSION

Epistemological flexibility is historically rooted in osteopathic care, due to his Indigenous roots. It is imperative to reintroduce conceptual and operative clinical frameworks that better address contemporary health needs, promote inclusion and equality in healthcare, and enhance the quality of manual therapy services beyond COP's Western-centered perspective.

Religiosity and Risk of Parkinson's Disease in England and the USA

Parkinson's disease (PD) is associated with low religiosity cross-sectionally. Whether low religiosity might be associated with an increased risk for developing PD is unknown. This study investigated whether low religiosity in adulthood is associated with increased risk for developing PD. A population-based prospective cohort study was conducted. Participants from the English Longitudinal Study of Aging and the Midlife in the United States study who were free from PD at baseline (2004-2011) and completed questionnaires on self-reported religiosity, were included in a pooled analysis. Incident PD was based on self-report. Multivariable logistic regression was used to estimate odds ratios (OR) for developing PD according to baseline religiosity, with adjustment for sociodemographic characteristics, health and lifestyle factors and engagement in religious practices. Among 9,796 participants in the pooled dataset, 74 (0.8%) cases of incident PD were identified during a median follow-up of 8.1 years. In the fully adjusted model, compared with participants who considered religion very important in their lives at baseline, it was found that participants who considered religion "not at all important" in their lives had a tenfold risk of developing PD during follow-up (OR, 9.99; 95% CI 3.28-30.36). Moreover, there was a dose-response relationship between decreasing religiosity and increasing PD risk (P < 0.001 for trend). These associations were similar when adjusting for religious upbringing and when cases occurring within the first two years of follow-up were excluded from the analysis. The association was somewhat attenuated when religious practices were removed from the model as covariates, though it remained statistically significant (OR for "not at all important" vs. "very important", 2.26; 95% CI 1.03-4.95) (P < 0.029 for trend). This longitudinal study provides evidence for the first time that low religiosity in adulthood may be a strong risk factor for developing PD.

Meditation and Cognitive Outcomes: A Longitudinal Analysis Using Data From the Health and Retirement Study 2000-2016

Objective

We aimed to assess the association between meditation practice and cognitive function over time among middle-aged and older adults.

Method

We included Health and Retirement Study (HRS) participants assessed for meditation practice in the year 2000 as part of the HRS alternative medicine module (n = 1,160) and were followed up for outcomes over 2000-2016 period. We examined the association between meditation ≥ twice a week vs none/less frequent practice and changes in the outcomes of recall, global cognitive function, and quantitative reasoning using generalized linear regression models. Stratified analyses among persons with/without self-reported baseline depressive symptoms were conducted to assess the link between meditation and cognitive outcomes.

Results

Among our full study sample, meditation ≥ twice a week was not significantly associated with total recall [β ; 95% CI: -0.97, 0.57; p = 0.61], global cognitive function [β ; 95% CI: -1.01, 1.12; p = 0.92], and quantitative reasoning [β ; 95% CI: -31.27, 8.32; p = 0.26]. However, among those who did not have self-reported depressive symptoms at baseline, meditation ≥ twice a week was associated with improvement in cognitive outcomes such as total recall [β ; 95% CI: 0.03, 0.18; p = 0.01] and global cognitive function [β ; 95% CI: 0.05, 0.40; p = 0.01] over time.

Conclusions

Frequent meditation practice might have a protective effect on cognitive outcomes over time, but this protection could be limited to those without self-reported baseline depressive symptoms. Future studies could incorporate more precise meditation practice assessment, investigate the effect of meditation on cognitive outcomes over time, and include more rigorous study designs with randomized group assignment.

Pre-registration

This study is not preregistered.

Social belonging: brain structure and function is linked to membership in sports teams, religious groups, and social clubs

Human behavior across the life span is driven by the psychological need to belong, right from kindergarten to bingo nights. Being part of social groups constitutes a backbone for communal life and confers many benefits for the physical and mental health. Capitalizing on the neuroimaging and behavioral data from ∼40,000 participants from the UK Biobank population cohort, we used structural and functional analyses to explore how social participation is reflected in the human brain. Across 3 different types of social groups, structural analyses point toward the variance in ventromedial prefrontal cortex, fusiform gyrus, and anterior cingulate cortex as structural substrates tightly linked to social participation. Functional connectivity analyses not only emphasized the importance of default mode and limbic network but also showed differences for sports teams and religious groups as compared to social clubs. Taken together, our findings establish the structural and functional integrity of the default mode network as a neural signature of social belonging.

The moderating role of spirituality and gender in Canadian and Iranian emerging adolescents’ theory of mind and prosocial behavior

Introduction

While research has found a link between ToM and prosociality in terms of caring and helping others which may also vary across cultures, the moderating role of spirituality and culture of this association in emerging adolescence has received little attention.

Methods

The current study empirically “examined” the role of spirituality and gender in relation to ToM and prosocial behavior in Canadian and Iranian emerging adolescents. A total of 300 (153 girls) emerging adolescents (M = 11.502, SD = 2.228) were recruited from Montreal, Canada and Karaj, Iran. A series of double moderation analysis and ANOVA was conducted.

Results and discussion

Results indicated the difference between direct and indirect influences of ToM and its interactions with culture, gender, and spirituality on prosocial behavior. This implies an emerging complex framework which suggests the dynamic nonlinear interactions between these factors. Implications for youth’s social-emotional understanding will be discussed.

Electrodermal Activity Implicating a Sympathetic Nervous System Response under the Perception of Sensing a Divine Presence—A Psychophysiological Analysis

Previous studies have suggested that religious worship experiences may recruit the autonomic nervous system (ANS) in an activating fashion. For this reason, we hypothesized that measurements of the electrodermal activity (EDA) would concur with the notion that the subjective experience of sensing the presence of God recruits a sympathetic nervous system response. We analyzed the EDA of 37 evangelical participants and calculated classic galvanic skin response (GSR) measures. Our experimental design included six conditions with and without music consisting of religious and non-religious songs plus a resting-state condition, which were used to induce a variance in the religious experience suitable for statistical analyses. Results showed that both tonic and phasic signals as well as the overall electrical skin conductance (SC) were positively associated with the religious experience, defined as sensing the presence of God. This implicates that we can accept the hypothesis that such a religious experience under the influence of worship seems to recruit the sympathetic nervous system.

Neuro-functional modeling of near-death experiences in contexts of altered states of consciousness

Near-death experiences (NDEs) including out-of-body experiences (OBEs) have been fascinating phenomena of perception both for affected persons and for communities in science and medicine. Modern progress in the recording of changing brain functions during the time between clinical death and brain death opened the perspective to address and understand the generation of NDEs in brain states of altered consciousness. Changes of consciousness can experimentally be induced in well-controlled clinical or laboratory settings. Reports of the persons having experienced the changes can inform about the similarity of the experiences with those from original NDEs. Thus, we collected neuro-functional models of NDEs including OBEs with experimental backgrounds of drug consumption, epilepsy, brain stimulation, and ischemic stress, and included so far largely unappreciated data from fighter pilot tests under gravitational stress generating cephalic nervous system ischemia. Since we found a large overlap of NDE themes or topics from original NDE reports with those from neuro-functional NDE models, we can state that, collectively, the models offer scientifically appropriate causal explanations for the occurrence of NDEs. The generation of OBEs, one of the NDE themes, can be localized in the temporo-parietal junction (TPJ) of the brain, a multimodal association area. The evaluated literature suggests that NDEs may emerge as hallucination-like phenomena from a brain in altered states of consciousness (ASCs).

Historical Osteopathic Principles and Practices in Contemporary Care: An Anthropological Perspective to Foster Evidence-Informed and Culturally Sensitive Patient-Centered Care: A Commentary

Historical osteopathic principles and practices (OPP)-considering the patient as a dynamic interaction of the body, mind, and spirit and incorporating the body's self-healing ability into care-are inherited from traditional/complementary and alternative (CAM) principles. Both concepts are familiar to contemporary osteopathic practitioners, but their incorporation into healthcare for evidence-informed, patient-centered care (PCC) remains unclear. Further, a polarity exists in the osteopathic profession between a 'traditional-minded' group following historical OPP despite evidence against those models and an 'evidence-minded' group following the current available evidence for common patient complaints. By shifting professional practices towards evidence-based practices for manual therapy in line with the Western dominant biomedical paradigm, the latter group is challenging the osteopathic professional identity. To alleviate this polarity, we would like to refocus on patient values and expectations, highlighting cultural diversity from an anthropological perspective. Increasing an awareness of diverse sociocultural health assumptions may foster culturally sensitive PCC, especially when including non-Western sociocultural belief systems of health into that person-centered care. Therefore, the current medical anthropological perspective on the legacy of traditional/CAM principles in historical OPP is offered to advance the osteopathic profession by promoting ethical, culturally sensitive, and evidence-informed PCC in a Western secular environment. Such inclusive approaches are likely to meet patients' values and expectations, whether informed by Western or non-Western sociocultural beliefs, and improve their satisfaction and clinical outcomes.

The neuroscience of spirituality, religion, and mental health: A systematic review and synthesis

Prior research highlights the importance of spirituality/religion (S/R) as it relates to several aspects of mental health and clinical interventions. This research has been expanded to include the concurrent examination of neurobiological correlates of S/R to elucidate potential biological mechanisms. However, the majority of neurobiological research on S/R has neglected mental health, and the relationship across all three of these domains (S/R, mental health, and neurobiology) remains unclear. This study systematically reviewed research concurrently examining S/R, mental health, and neurobiology, and rated the methodological quality of included studies. Eighteen identified studies were then included in an integrated literature review and discussion, regarding the neurobiological correlates of S/R as it pertains to depression, anxiety, alcohol/substance misuse, and psychosis. The majority of studies demonstrated moderate to high methodological quality. Findings highlight the need for additional studies in this area as well as research that includes validated assessment of S/R.

A Model Solution: On the Compatibility of Predictive Processing and Embodied Cognition

Predictive processing (PP) and embodied cognition (EC) have emerged as two influential approaches within cognitive science in recent years. Not only have PP and EC been heralded as “revolutions” and “paradigm shifts” but they have motivated a number of new and interesting areas of research. This has prompted some to wonder how compatible the two views might be. This paper looks to weigh in on the issue of PP-EC compatibility. After outlining two recent proposals, I argue that further clarity can be achieved on the issue by considering a model of scientific progress. Specifically, I suggest that Larry Laudan’s “problem solving model” can provide important insights into a number of outstanding challenges that face existing accounts of PP-EC compatibility. I conclude by outlining additional implications of the problem solving model for PP and EC more generally.

Parental religiosity is associated with changes in youth functional network organization and cognitive performance in early adolescence

Parental religious beliefs and practices (religiosity) may have profound effects on youth, especially in neurodevelopmentally complex periods such as adolescence. In n = 5566 children (median age = 120.0 months; 52.1% females; 71.2% with religious affiliation) from the Adolescent Brain Cognitive Development study, relationships between parental religiosity and non-religious beliefs on family values (data on youth beliefs were not available), topological properties of youth resting-state brain networks, and executive function, inhibitory control, and cognitive flexibility were investigated. Lower caregiver education and family income were associated with stronger parental beliefs (p < 0.01). Strength of both belief types was correlated with lower efficiency, community structure, and robustness of frontoparietal control, temporoparietal, and dorsal attention networks (p < 0.05), and lower Matrix Reasoning scores. Stronger religious beliefs were negatively associated (directly and indirectly) with multiscale properties of salience and default-mode networks, and lower Flanker and Dimensional Card Sort scores, but positively associated with properties of the precuneus. Overall, these effects were small (Cohen's d ~ 0.2 to ~ 0.4). Overlapping neuromodulatory and cognitive effects of parental beliefs suggest that early adolescents may perceive religious beliefs partly as context-independent rules on expected behavior. However, religious beliefs may also differentially affect cognitive flexibility, attention, and inhibitory control and their neural substrates.

A Psychology of Ideology: Unpacking the Psychological Structure of Ideological Thinking

The psychological study of ideology has traditionally emphasized the content of ideological beliefs, guided by questions about what people believe, such as why people believe in omniscient gods or fascist worldviews. This theoretical focus has led to siloed subdisciplines separately dealing with political, religious, moral, and prejudiced attitudes. The fractionation has fostered a neglect of the cognitive structure of ideological worldviews and associated questions about why ideologies-in all their forms-are so compelling to the human mind. Here I argue that it is essential to consider the nature of ideological cognition across a multitude of ideologies. I offer a multidimensional, empirically tractable framework of ideological thinking, suggesting it can be conceptualized as a style of thinking that is rigid in its adherence to a doctrine and resistance to evidence-based belief-updating and favorably oriented toward an in-group and antagonistic to out-groups. The article identifies the subcomponents of ideological thinking and highlights that ideological thinking constitutes a meaningful psychological phenomenon that merits direct scholarly investigation and analysis. By emphasizing conceptual precision, methodological directions, and interdisciplinary integration across the political and cognitive sciences, the article illustrates the potential of this framework as a catalyst for developing a rigorous domain-general psychology of ideology.

Neural network involvement for religious experiences in worship measured by EEG microstate analysis

To date, not much is known about large-scale brain activation patterns in religious states of mind and previous studies have not set an emphasis on experience. The present study investigated the phenomenon of religious experiences through microstate analysis, and it was the first neurocognitive research to tackle the dimension of experience directly. Hence, a total of 60 evangelical Christians participated in an experiment where they were asked to engage in worship and try to connect with God. With a bar slider, people were able to continuously rate how strongly they sensed God's presence at any given moment. A selection of songs was used to help in the induction of the desired experience. With 64 electroencephalography (EEG) electrodes, the brain activity was assessed and analyzed with five clusters of microstate classes. First, we hypothesized that the neural network for multisensory integration was involved in the religious experience. Second, we hypothesized that the same was true for the Default Mode Network (DMN). Our results suggested an association between the auditory network and the religious experience, and an association with the salience network as well as with the DMN. No associations with the network thought to be involved with multisensory integration was detected.

The Role of Predictions, Their Confirmation, and Reward in Maintaining the Self-Concept

The predictive processing framework posits that people continuously use predictive principles when interacting with, learning from, and interpreting their surroundings. Here, we suggest that the same framework may help explain how people process self-relevant knowledge and maintain a stable and positive self-concept. Specifically, we recast two prominent self-relevant motivations, self-verification and self-enhancement, in predictive processing (PP) terms. We suggest that these self-relevant motivations interact with the self-concept (i.e., priors) to create strong predictions. These predictions, in turn, influence how people interpret information about themselves. In particular, we argue that these strong self-relevant predictions dictate how prediction error, the deviation from the original prediction, is processed. In contrast to many implementations of the PP framework, we suggest that predictions and priors emanating from stable constructs (such as the self-concept) cultivate belief-maintaining, rather than belief-updating, dynamics. Based on recent findings, we also postulate that evidence supporting a predicted model of the self (or interpreted as such) triggers subjective reward responses, potentially reinforcing existing beliefs. Characterizing the role of rewards in self-belief maintenance and reframing self-relevant motivations and rewards in predictive processing terms offers novel insights into how the self is maintained in neurotypical adults, as well as in pathological populations, potentially pointing to therapeutic implications.

Influence of Islamic religion and spirituality on the well-being and quality of life of cancer patients: a meta-analysis and a hypothetical model of cerebral mechanisms

ABSTRACT Objective: To systematically analyze quantitative data about the effects of religion/spirituality and the well-being/quality of life of cancer patients. The second aim was to hypothesize a neurophysiological model of the association between religion/spirituality and the brain. Methods: This study met the PRISMA Statement and was registered at PROSPERO database. Randomized and Controlled trials investigating religion/spirituality and well-being/quality of life of cancer patients were included. Based on neuroimaging and neurophysiology studies, a neuroanatomical model was developed to hypothesize the relationship between neuroscience and religion/spirituality. Results: A large effect size was found on the improvement of well-being/quality of life (SMD = 3.90 [2.43-5.38], p < 0.01). Heterogeneity was high among studies (I2 = 98%, p < 0.01). Specific regions of the brain, such as the temporal lobes, amygdalae and hippocampus, regions from the limbic system, were hypothesized to take part in the religion/spirituality phenomena and the well-being/quality of life improvement. Conclusion: Religion/spirituality intervention, mainly the Islamic, promotes an improvement on well-being/quality of life of cancer patients.

Paranormal Experience Profiles and Their Association With Variations in Executive Functions: A Latent Profile Analysis

This study investigated relationships between inter-class variations in paranormal experience and executive functions. A sample of 516 adults completed self-report measures assessing personal encounter-based paranormal occurrences (i.e., Experience, Practitioner Visiting, and Ability), executive functions (i.e., General Executive Function, Working and Everyday Memory, and Decision Making) together with Emotion Regulation and Belief in the Paranormal. Paranormal belief served as a measure of convergent validity for experience-based phenomena. Latent profile analysis (LPA) combined experience-based indices into four classes based on sample subpopulation scores. Multivariate analysis of variance (MANOVA) then examined interclass differences. Results revealed that breadth of paranormal experience was associated with higher levels of executive functioning difficulties for General Executive Function, Working Memory, Decision Making, and Belief in the Paranormal. On the Everyday Memory Questionnaire, scores differed on Attention Tracking (focus loss) and Factor 3 (visual reconstruction), but not Retrieval (distinct memory failure). In the case of the Emotion Regulation Scale, class scores varied on Expressive Suppression (control), however, no difference was evident on Cognitive Reappraisal (reframing). Overall, inter-class comparisons identified subtle differences in executive functions related to experience. Since the present study was exploratory, sampled only a limited subset of executive functions, and used subjective, self-report measures, further research is necessary to confirm these outcomes. This should employ objective tests and include a broader range of executive functions.

A neurocognitive model of ideological thinking

Ideological behavior has traditionally been viewed as a product of social forces. Nonetheless, an emerging science suggests that ideological worldviews can also be understood in terms of neural and cognitive principles. The article proposes a neurocognitive model of ideological thinking, arguing that ideological worldviews may be manifestations of individuals' perceptual and cognitive systems. This model makes two claims. First, there are neurocognitive antecedents to ideological thinking: the brain's low-level neurocognitive dispositions influence its receptivity to ideological doctrines. Second, there are neurocognitive consequences to ideological engagement: strong exposure and adherence to ideological doctrines can shape perceptual and cognitive systems. This article details the neurocognitive model of ideological thinking and synthesizes the empirical evidence in support of its claims. The model postulates that there are bidirectional processes between the brain and the ideological environment, and so it can address the roles of situational and motivational factors in ideologically motivated action. This endeavor highlights that an interdisciplinary neurocognitive approach to ideologies can facilitate biologically informed accounts of the ideological brain and thus reveal who is most susceptible to extreme and authoritarian ideologies. By investigating the relationships between low-level perceptual processes and high-level ideological attitudes, we can develop a better grasp of our collective history as well as the mechanisms that may structure our political futures.

Unification by Fiat: Arrested Development of Predictive Processing

Predictive processing (PP) has been repeatedly presented as a unificatory account of perception, action, and cognition. In this paper, we argue that this is premature: As a unifying theory, PP fails to deliver general, simple, homogeneous, and systematic explanations. By examining its current trajectory of development, we conclude that PP remains only loosely connected both to its computational framework and to its hypothetical biological underpinnings, which makes its fundamentals unclear. Instead of offering explanations that refer to the same set of principles, we observe systematic equivocations in PP‐based models, or outright contradictions with its avowed principles. To make matters worse, PP‐based models are seldom empirically validated, and they are frequently offered as mere just‐so stories. The large number of PP‐based models is thus not evidence of theoretical progress in unifying perception, action, and cognition. On the contrary, we maintain that the gap between theory and its biological and computational bases contributes to the arrested development of PP as a unificatory theory. Thus, we urge the defenders of PP to focus on its critical problems instead of offering mere re‐descriptions of known phenomena, and to validate their models against possible alternative explanations that stem from different theoretical assumptions. Otherwise, PP will ultimately fail as a unified theory of cognition.

Cambridge Psycholinguistic Inventory of Christian Beliefs: A registered report of construct validity, internal consistency and test-retest reliability

While religious beliefs are typically studied using questionnaires, there are no standardized tools available for cognitive psychology and neuroscience studies of religious cognition. Here we present the first such tool-the Cambridge Psycholinguistic Inventory of Christian Beliefs (CPICB)-which consists of audio-recorded items of religious beliefs as well as items of three control conditions: moral beliefs, abstract scientific knowledge and empirical everyday life knowledge. The CPICB is designed in such a way that the ultimate meaning of each sentence is revealed only by its final critical word, which enables the precise measurement of reaction times and/or latencies of neurophysiological responses. Each statement comes in a pair of Agree/Disagree versions of critical words, which allows for experimental contrasting between belief and disbelief conditions. Psycholinguistic and psychoacoustic matching between Agree/Disagree versions of sentences, as well as across different categories of the CPICB items (Religious, Moral, Scientific, Everyday), enables rigorous control of low-level psycholinguistic and psychoacoustic features while testing higher-level beliefs. In the exploratory Study 1 (N = 20), we developed and tested a preliminary version of the CPICB that had 480 items. After selecting 400 items that yielded the most consistent responses, we carried out a confirmatory test-retest Study 2 (N = 40). Preregistered data analyses confirmed excellent construct validity, internal consistency and test-retest reliability of the CPICB religious belief statements. We conclude that the CPICB is suitable for studying Christian beliefs in an experimental setting involving behavioural and neuroimaging paradigms, and provide Open Access to the inventory items, fostering further development of the experimental research of religiosity.

The inside of me: interoceptive constraints on the concept of self in neuroscience and clinical psychology

Humans are unique in their ability to think about themselves and carry a more or less clear notion of who they are in their mind. Here we review recent evidence suggesting that the birth, maintenance, and loss of the abstract concept of 'self' is deeply tied to interoception, the sense of internal physiological signals. Interoception influences multiple facets of the self-concept, cutting across its material, social, moral, and agentive components. Overall, we argue that interoception contributes to the stability of the self-concept over time, unifying its layers and constraining the degree to which it is susceptible to external influences. Hence, the core features of the self-concept are those that correlate more with inner bodily states. We discuss the implications that this may have for theories of embodied cognition as well as for the understanding of psychiatric disorders in which the concept of self appears fragmented or loose. Finally, we formulate some empirical predictions that could be tested in future studies to shed further light on this emerging field.

A predictive processing framework of tool use

In this paper I introduce the theory of predictive processing as a unifying conceptual framework to account for the human ability to use and innovate tools. I explain the basic concepts of predictive processing and illustrate how this framework accounts for the development of tool use in young infants and for findings in the neuropsychological and neuroscientific literature. Then, I argue that the predictive processing model needs to be complemented with a functional-evolutionary perspective, according to which the developmental and neurocognitive mechanisms should be understood in relation to the adaptive function that tools subserve. I discuss cross-cultural and comparative studies on tool use to illustrate how tools could facilitate a process of cumulative cultural and technological evolution. Furthermore, I illustrate how central premises of the predictive processing framework, such as the notion of Bayesian inference as a general principle and the role of prediction-error-updating, speak to central debates in evolutionary psychology, such as the massive modularity hypothesis and the trade-off between exploitation and innovation. Throughout the paper I make several concrete suggestions for future studies that could be used to put the predictive processing model of tool use to the test.

Cognitive Pathways to Belief in Karma and Belief in God

Supernatural beliefs are ubiquitous around the world, and mounting evidence indicates that these beliefs partly rely on intuitive, cross-culturally recurrent cognitive processes. Specifically, past research has focused on humans' intuitive tendency to perceive minds as part of the cognitive foundations of belief in a personified God-an agentic, morally concerned supernatural entity. However, much less is known about belief in karma-another culturally widespread but ostensibly non-agentic supernatural entity reflecting ethical causation across reincarnations. In two studies and four high-powered samples, including mostly Christian Canadians and mostly Hindu Indians (Study 1, N = 2,006) and mostly Christian Americans and Singaporean Buddhists (Study 2, N = 1,752), we provide the first systematic empirical investigation of the cognitive intuitions underlying various forms of belief in karma. We used path analyses to (a) replicate tests of the previously documented cognitive predictors of belief in God, (b) test whether this same network of variables predicts belief in karma, and (c) examine the relative contributions of cognitive and cultural variables to both sets of beliefs. We found that cognitive tendencies toward intuitive thinking, mentalizing, dualism, and teleological thinking predicted a variety of beliefs about karma-including morally laden, non-agentic, and agentic conceptualizations-above and beyond the variability explained by cultural learning about karma across cultures. These results provide further evidence for an independent role for both culture and cognition in supporting diverse types of supernatural beliefs in distinct cultural contexts.

How cultural learning and cognitive biases shape religious beliefs

What explains the ubiquity and diversity of religions around the world? Widespread cognitive tendencies, including mentalizing and intuitive thinking, offer part of the explanation for recurrent features of religion, and individual differences in religious commitments. However, vast diversity in religious beliefs points to the importance of the cultural context in which religious beliefs are transmitted. Cultural evolutionary theory provides the basis of a unified explanation for how cognition and culture interact to shape religious beliefs, in ways that are uniquely adapted to local ecological pressures. These insights lay the groundwork for future research regarding how cultural learning interacts with other evolved aspects of human psychology to generate the recurrent and the diverse forms of religious commitments observed around the world.

Religious belief and cognitive conflict sensitivity: A preregistered fMRI study

In the current preregistered fMRI study, we investigated the relationship between religiosity and behavioral and neural mechanisms of conflict processing, as a conceptual replication of the study by Inzlicht et al., (2009). Participants (N=193) performed a gender-Stroop task and afterwards completed standardized measures to assess their religiosity. As expected, the task induced cognitive conflict at the behavioral level and at a neural level this was reflected in increased activity in the anterior cingulate cortex (ACC). However, individual differences in religiosity were not related to performance on the Stroop task as measured in accuracy and interference effects, nor to neural markers of response conflict (correct responses vs. errors) or informational conflict (congruent vs. incongruent stimuli). Overall, we obtained moderate to strong evidence in favor of the null hypotheses that religiosity is unrelated to cognitive conflict sensitivity. We discuss the implications for the neuroscience of religion and emphasize the importance of designing studies that more directly implicate religious concepts and behaviors in an ecologically valid manner.

Religiosity is associated with less prediction of the typical: An event-related brain potential study

Why are some people more religious than others? According to one hypothesis, people who strongly seek definitive explanations for situations with incomplete information are more likely to be religious. According to a different hypothesis, individuals with smaller "prediction error" responses to unexpected stimuli are more likely to discount evidence contradicting religious beliefs, predisposing them to maintain such beliefs. We sought neurophysiological evidence for these hypotheses using the N400 event-related potential (ERP), which is smaller to more contextually expected stimuli, reflecting prediction of probable completions for meaningful situations. We recorded ERPs from participants viewing category definitions followed by high-typicality category exemplar (HTE), low-typicality exemplar (LTE), or non-exemplar (NE) words. As expected, N400s were largest for NEs, intermediate for LTEs, and smallest for HTEs. Religiosity correlated with smaller N400 amplitude differences between HTEs and both LTEs and NEs. Less strong prediction of probable stimuli based on prior information may predispose to religiosity.

Belief formation - A driving force for brain evolution

The topic of belief has been neglected in the natural sciences for a long period of time. Recent neuroscience research in non-human primates and humans, however, has shown that beliefs are the neuropsychic product of fundamental brain processes that attribute affective meaning to concrete objects and events, enabling individual goal setting, decision making and maneuvering in the environment. With regard to the involved neural processes they can be categorized as empirical, relational, and conceptual beliefs. Empirical beliefs are about objects and relational beliefs are about events as in tool use and in interactions between subjects that develop below the level of awareness and are up-dated dynamically. Conceptual beliefs are more complex being based on narratives and participation in ritual acts. As neural processes are known to require computational space in the brain, the formation of inceasingly complex beliefs demands extra neural resources. Here, we argue that the evolution of human beliefs is related to the phylogenetic enlargement of the brain including the parietal and medial frontal cortex in humans.

The Neural Basis of Religious Cognition

Religion’s neural underpinnings have long been a topic of speculation and debate, but an emerging neuroscience of religion is beginning to clarify which regions of the brain integrate moral, ritual, and supernatural religious beliefs with functionally adaptive responses. Here, we review evidence indicating that religious cognition involves a complex interplay among the brain regions underpinning cognitive control, social reasoning, social motivations, and ideological beliefs.

The relationship between individual differences in gray matter volume and religiosity and mystical experiences: A preregistered voxel-based morphometry study

The neural substrates of religious belief and experience are an intriguing though contentious topic. Here, we had the unique opportunity to establish the relation between validated measures of religiosity and gray matter volume in a large sample of participants (N = 211). In this registered report, we conducted a confirmatory voxel-based morphometry analysis to test three central hypotheses regarding the relationship between religiosity and mystical experiences and gray matter volume. The preregisterered hypotheses, analysis plan, preprocessing and analysis code and statistical brain maps are all available from online repositories. By using a region-of-interest analysis, we found no evidence that religiosity is associated with a reduced volume of the orbito-frontal cortex and changes in the structure of the bilateral inferior parietal lobes. Neither did we find support for the notion that mystical experiences are associated with a reduced volume of the hippocampus, the right middle temporal gyrus or with the inferior parietal lobes. A whole-brain analysis furthermore indicated that no structural brain differences were found in association with religiosity and mystical experiences. We believe that the search for the neural correlates of religious beliefs and experiences should therefore shift focus from studying structural brain differences to a functional and multivariate approach.

Belief in the miracles of Lourdes: A voxel-based morphometry study

BACKGROUND

It has been shown that particular religious beliefs and practices are associated with brain function and structure. The present voxel-based morphometry study investigated the correlation between the belief in the miracles of Lourdes (a major Catholic pilgrimage site) and gray matter volume in specific brain regions associated with theory of mind (ToM).

METHOD

Structural brain data from 84 women (mean age: 25 years; no current somatic illness; 80% Roman-Catholic) were correlated with self-report measures on belief in miracles, religious-spiritual well-being, and psychological problems. Selected brain regions of the ToM network included the temporoparietal junction (TPJ), hippocampus, amygdala, and medial prefrontal cortex (MPFC).

RESULTS

The belief in the miracles of Lourdes was positively correlated with general religiousness and with feelings of connectedness; there was no association with psychological problems. Belief in miracles of Lourdes correlated positively with TPJ volume and negatively with MPFC volume.

CONCLUSION

Belief in the miracles was associated with brain volume in regions involved in mentalizing and self-control.

Family Risk for Depression and Prioritization of Religion or Spirituality: Early Neurophysiological Modulations of Motivated Attention

The personal importance of religion or spirituality (R/S) has been associated with a lower risk for major depression (MDD), suicidal behavior, reduced cortical thinning and increased posterior EEG alpha, which has also been linked to antidepressant treatment response in MDD. Building on prior event-related potential (ERP) findings using an emotional hemifield paradigm, this study examined whether abnormal early (preconscious) responsivity to negative arousing stimuli, which is indicative of right parietotemporal dysfunction in both MDD patients and individuals at clinical high risk for MDD, is likewise moderated by R/S. We reanalyzed 72-channel ERP data from 127 individuals at high or low family risk for MDD (Kayser et al., 2017, NeuroImage Clin. 14, 692-707) after R/S stratification (low R/S importance, low/high risk, n = 38/61; high R/S importance, n = 15/13). ERPs were transformed to reference-free current source density (CSD) and quantified by temporal principal components analysis (tPCA). This report focused on N2 sink (peak latency 212 ms), the earliest prominent CSD-tPCA component previously found to be sensitive to emotional content. While overall N2 sink reflected activation of occipitotemporal cortex (prestriate/cuneus), as estimated via a distributed inverse solution, affective significance was marked by a relative (i.e., superimposed) positivity. Statistical analyses employed both non-parametric permutation tests and repeated measures ANOVA for mixed factorial designs with unstructured covariance matrix, including sex, age, and clinical covariates. Participants with low R/S importance, independent of risk status, showed greater ERP responsivity to negative than neutral stimuli, particularly over the right hemisphere. In contrast, early emotional ERP responsivity and asymmetry was substantially reduced for high risk individuals with high R/S importance, however, enhanced for low risk individuals with high R/S importance. Hemifield modulations of these effects (i.e., emotional ERP enhancements with left visual field/right hemisphere stimulus presentations) further corroborated these observations. Results suggest down-regulation of a right-lateralized network for salience detection at an early processing stage in high risk and high R/S importance individuals, presumably to prevent overactivation of ventral brain regions further downstream. These findings may point to a neurophysiological mechanism underlying resilience of families at risk for depression with high R/S prioritization.

Cognitive flexibility and religious disbelief

Cognitive flexibility is operationalized in the neuropsychological literature as the ability to shift between modes of thinking and adapt to novel or changing environments. Religious belief systems consist of strict rules and rituals that offer adherents certainty, consistency, and stability. Consequently, we hypothesized that religious adherence and practice of repetitive religious rituals may be related to the persistence versus flexibility of one's cognition. The present study investigated the extent to which tendencies towards cognitive flexibility versus persistence are related to three facets of religious life: religious affiliation, religious practice, and religious upbringing. In a large sample (N = 744), we found that religious disbelief was related to cognitive flexibility across three independent behavioural measures: the Wisconsin Card Sorting Test, Remote Associates Test, and Alternative Uses Test. Furthermore, lower frequency of religious service attendance was related to cognitive flexibility. When analysing participants' religious upbringing in relation to their current religious affiliation, it was manifest that current affiliation was more influential than religious upbringing in all the measured facets of cognitive flexibility. The findings indicate that religious affiliation and engagement may shape and be shaped by cognitive control styles towards flexibility versus persistence, highlighting the tight links between flexibility of thought and religious ideologies.

Mechanistic unity of the predictive mind

It has recently been argued that cognitive scientists should embrace explanatory pluralism rather than pursue the search for a unificatory framework or theory. This stance dovetails with the mechanistic view of cognitive-scientific explanation. However, one recently proposed theory—based on an idea that the brain is a predictive engine—opposes pluralism with its unificatory ambitions. My aim here is to investigate those pretentions to elucidate what sort of unification is on offer. I challenge the idea that explanatory unification of cognitive science follows from the Free Energy Principle. I claim that if the predictive story is to provide a unification, it is by proposing that many distinct cognitive mechanisms fall under a single prediction-error-minimization schema. I also argue that even though unification is not an absolute evaluative criterion for mechanistic explanations, it may play an epistemic role in evaluating the relative credibility of an explanation.

Absorption and spiritual experience: A review of evidence and potential mechanisms

Some people seem to have a 'talent' for spiritual experience: they readily sense the presence of supernatural beings, receive special messages from God, and report intense feelings of self-transcendence, awe and wonder. Here we review converging strands of evidence to argue that the trait of 'absorption' captures a general proclivity for having spiritual experiences. Participants scoring highly on the Tellegen Absorption Scale report vivid experiences of hearing God's voice during prayer, intense mystical experiences in response to psychedelics or placebo brain-stimulation, and strong feelings of presence and transcendence when confronted with natural beauty, virtual reality, or music. Several mechanisms may help to explain the relationship between absorption and spiritual experience. We suggest that absorption captures an experiential mindset that intensifies inner and outer sensory experience in ways that reflect both prior expectation and novel sensory engagement. It seems to enable that which must be imagined to feel more real.

The Emerging Empirical Science of Wisdom: Definition, Measurement, Neurobiology, Longevity, and Interventions

After participating in this activity, learners should be better able to:• Assess the empirical literature on wisdom• Evaluate a proposed model of wisdom development ABSTRACT: This article seeks to provide an overview of the empirical literature on wisdom in terms of its definitions and measurements, possible neurobiological basis, and evolutionary value, as well as changes with aging and potential clinical interventions to enhance components of wisdom. Wisdom may be defined as a complex human trait with several specific components: social decision making, emotion regulation, prosocial behaviors, self-reflection, acceptance of uncertainty, decisiveness, and spirituality. These components appear to be localized primarily to the prefrontal cortex and limbic striatum. Emerging research suggests that wisdom is linked to better overall health, well-being, happiness, life satisfaction, and resilience. Wisdom likely increases with age, facilitating a possible evolutionary role of wise grandparents in promoting the fitness of the species. Despite the loss of their own fertility and physical health, older adults help enhance their children's well-being, health, longevity, and fertility-the "Grandma Hypothesis" of wisdom. We propose a model of wisdom development that incorporates genetic, environmental, and evolutionary aspects. Wisdom has important implications at both individual and societal levels, and warrants further research as a major contributor to human thriving. There is a need for a greater emphasis on promoting wisdom through our educational systems from elementary to professional schools.

Getting absorbed in experimentally induced extraordinary experiences: Effects of placebo brain stimulation on agency detection

Previous work demonstrated that placebo brain stimulation can function as an experimental tool to elicit mystical and quasi-mystical (i.e., extraordinary) experiences. However, it has not yet been investigated whether these effects result from mere sensory deprivation and individual differences in suggestibility, or whether expectancy manipulations are crucial in eliciting these effects. In this study, we showed that extraordinary experiences could be systematically manipulated by means of an expectancy manipulation using a within-subjects design, while controlling for suggestibility effects. We further observed that participants' score on the Tellegen absorption scale, an individual difference measure reflecting people's propensity to get immersed in external stimuli or mental imagery, is related to the frequency and intensity of such experiences. Finally, we investigated the relationship between extraordinary experiences and agency detection, which has been hypothesized to be associated to supernatural beliefs and experiences. The experimental induction of extraordinary experiences did not result in increased agency detection.

Contributions of Neuropsychology to the Study of Ancient Literature

The present work introduces the neuropsychological paradigm as a new approach to studying ancient literature. In the first part of the article, an epistemological framework for the proper use of neuropsychology in relation to ancient literature is presented. The article then discusses neuropsychological methods of studying different human experiences and dimensions already addressed by ancient literatures. The experiences of human encounters with gods among ancient cultures are first considered, through the contributions of Julian Jaynes and Eric R. Dodds. The concepts of right and left in the Bible, and that of soul are then discussed. Ecstatic experience in Paul of Tarsus is also presented, with a particular focus on glossolalia. Neuroscientific differences between mindful and unitive meditative practices are then described referring to ancient Buddhist literature, and finally a brief description of dreams in ancient Greek literature is proposed. Neuropsychology variously enables a more profound understanding of themes characterizing human experiences that ancient literature has already explored; these investigations prove that the collaboration of neuroscience and humanistic studies can return fruitful and interesting results.

What Makes You So Sure? Dogmatism, Fundamentalism, Analytic Thinking, Perspective Taking and Moral Concern in the Religious and Nonreligious

Better understanding the psychological factors related to certainty in one's beliefs (i.e., dogmatism) has important consequences for both individuals and social groups. Generally, beliefs can find support from at least two different routes of information processing: social/moral considerations or analytic/empirical reasoning. Here, we investigate how these two psychological constructs relate to dogmatism in two groups of individuals who preferentially draw on the former or latter sort of information when forming beliefs about the world-religious and nonreligious individuals. Across two studies and their pooled analysis, we provide evidence that although dogmatism is negatively related to analytic reasoning in both groups of individuals, it shares a divergent relationship with measures of moral concern depending on whether one identifies as religious or not. Study 1 showed that increasing levels of dogmatism were positively related to prosocial intentions among the religious and negatively related to empathic concern among the nonreligious. Study 2 replicated and extended these results by showing that perspective taking is negatively related to dogmatism in both groups, an effect which is particularly robust among the nonreligious. Study 2 also showed that religious fundamentalism was positively related to measures of moral concern among the religious. Because the current studies used a content-neutral measure to assess dogmatic certainty in one's beliefs, they have the potential to inform practices for most effectively communicating with and persuading religious and nonreligious individuals to change maladaptive behavior, even when the mode of discourse is unrelated to religious belief.

The mediating effect of ethical climate on religious orientation and ethical behavior

Background:

Nurses’ behavior in Educational-Medical centers is very important for improving the condition of patients. Ethical climate represents the ethical values and behavioral expectations. Attitude of people toward religion is both intrinsic and extrinsic. Different ethical climates and attitude toward religion could be associated with nurses’ behavior.

Aim:

To study the mediating effect of ethical climate on religious orientation and ethical behaviors of nurses.

Research design:

In an exploratory analysis study, the path analysis method was used to identify the effective variables on ethical behavior.

Participants/context:

The participants consisted of 259 Iranian nurses from Hamadan University of Medical Sciences.

Ethical considerations:

This project with an ethical code and a unique ID IR.UMSHA.REC.1395.67 was approved in the Research Council of Hamadan University of Medical Sciences.

Findings:

The beta coefficients obtained by regression analysis of perception of ethical climate of individual egoism (B = −0.202, p < 0.001), individual ethical principles (B = −0.184, p = 0.001), local egoism (B = −0.136, p = 0.003), and extrinsic religious orientation (B = −0.266, p = 0.007) were significant that they could act as predictors of ethical behavior. The summary of regression model indicated that 0.27% of ethical behaviors of nurses are justified by two variables: ethical climate and religious orientation.

Discussion and conclusion:

Intrinsic religious orientation has the most direct impact and then, respectively, the variables of ethical climate of perceptions in the dimensions of individual egoism, individual ethical principles, local egoism, global ethical principle, and ethical behavior and extrinsic religious orientation follow. All the above, except global ethical principles and intrinsic orientation of religion have a negative effect on ethical behavior and can be predictors of ethical behavior. Therefore, applying strategies to promote theories of intrinsic religious orientation and global ethical principles in different situations of nursing is recommended.