Experimental induction of the "sensed presence" in normal subjects and an exceptional subject

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.

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 Influence of Burst-Firing EMF on Forskolin-Induced Pheochromocytoma (PC12) Plasma Membrane Extensions

Previous research has demonstrated that pheochromocytoma (PC12) cells treated with forskolin provides a model for the in vitro examination of neuritogenesis. Exposure to electromagnetic fields (EMFs), especially those which have been designed to mimic biological function, can influence the functions of various biological systems. We aimed to assess whether exposure of PC12 cells treated with forskolin to patterned EMF would produce more plasma membrane extensions (PME) as compared to PC12 cells treated with forskolin alone (i.e., no EMF exposure). In addition, we aimed to determine whether the differences observed between the proportion of PME of PC12 cells treated with forskolin and exposed to EMF were specific to the intensity, pattern, or timing of the applied EMF. Our results showed an overall increase in PME for PC12 cells treated with forskolin and exposed to Burst-firing EMF as compared to PC12 cells receiving forskolin alone. No other patterned EMF investigated were deemed to be effective. Furthermore, intensity and timing of the Burst-firing pattern did not significantly alter the proportion of PME of PC12 cells treated with forskolin and exposed to patterned EMF.

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.

The Structure and Measurement of Unusual Sensory Experiences in Different Modalities: The Multi-Modality Unusual Sensory Experiences Questionnaire (MUSEQ)

Hallucinations and other unusual sensory experiences (USE) can occur in all modalities in the general population. Yet, the existing literature is dominated by investigations into auditory hallucinations (“voices”), while other modalities remain under-researched. Furthermore, there is a paucity of measures which can systematically assess different modalities, which limits our ability to detect individual and group differences across modalities. The current study explored such differences using a new scale, the Multi-Modality Unusual Sensory Experiences Questionnaire (MUSEQ). The MUSEQ is a 43-item self-report measure which assesses USE in six modalities: auditory, visual, olfactory, gustatory, bodily sensations, and sensed presence. Scale development and validation involved a total of 1,300 participants, which included: 513 students and community members for initial development, 32 individuals with schizophrenia spectrum disorder or bipolar disorder for validation, 659 students for factor replication, and 96 students for test-retest reliability. Confirmatory factor analyses showed that a correlated-factors model and bifactor model yielded acceptable model fit, while a unidimensional model fitted poorly. These findings were confirmed in the replication sample. Results showed contributions from a general common factor, as well as modality-specific factors. The latter accounted for less variance than the general factor, but could still detect theoretically meaningful group differences. The MUSEQ showed good reliability, construct validity, and could discriminate non-clinical and clinical groups. The MUSEQ offers a reliable means of measuring hallucinations and other USE in six different modalities.

[Neurotheology: neurobiological models of religious experience]

Religions are evolutionary selected social and cultural phenomena. They represent today belief and normative systems on which the main parts of our culture are based. For a long time religions have been seen as mainly originating from a spectrum of religious experiences. These include a broad spectrum of experiences and are astonishingly widespread in the population. The most consistent and transculturally uniform religious experiences are the mystical experiences. Only these (and the prayer experience) have factually been researched in detail neurobiologically. This article presents a review of empirical results and hypothetical approaches to explain mystical religious experiences neurobiologically. Some of the explanatory hypotheses possess logical evidence, some are even supported by neurobiological studies, but all of them have their pitfalls and are at best partially consistent. One important insight from the evidence reviewed here is that there may be a whole array of different neurophysiological conditions which may result in the same core religious mystical experiences.

Sensed presence as a correlate of sleep paralysis distress, social anxiety and waking state social imagery

Isolated sleep paralysis (ISP) is a common parasomnia characterized by an inability to move or speak and often accompanied by hallucinations of a sensed presence nearby. Recent research has linked ISP, and sensed presence more particularly, with social anxiety and other psychopathologies. The present study used a large sample of respondents to an internet questionnaire (N=193) to test whether these associations are due to a general personality factor, affect distress, which is implicated in nightmare suffering and hypothesized to involve dysfunctional social imagery processes. A new measure, ISP distress, was examined in relation to features of ISP experiences, to self-reported psychopathological diagnosis, to scores on the Leibowitz Social Anxiety Scale and to scores on a new questionnaire subscale assessing social imagery in a variety of waking states. Three main results were found: (1) ISP experiences are only weakly associated with a prior diagnosis of mental disorder, (2) sensed presence during ISP is associated preferentially with ISP distress, and (3) ISP distress is associated with dysfunctional social imagery. A general predisposition to affective distress may influence the distress associated with ISP experiences; overly passive social imagery may, in turn, be implicated in this affect distress influence.

The Cardiff Anomalous Perceptions Scale (CAPS): a new validated measure of anomalous perceptual experience

The study describes the Cardiff Anomalous Perceptions Scale (CAPS), a new validated measure of perceptual anomalies. The 32-item CAPS measure is a reliable, self-report scale, which uses neutral language, demonstrates high content validity, and includes subscales that measure distress, intrusiveness, and frequency of anomalous experience. The CAPS was completed by a general population sample of 336 participants and 20 psychotic inpatients. Approximately 11% of the general population sample scored above the mean of the psychotic patient sample, although, as a group, psychotic inpatients scored significantly more than the general population on all CAPS subscales. A principal components analysis of the general population data revealed 3 components: "clinical psychosis" (largely Schneiderian first-rank symptoms), "temporal lobe disturbance" (largely related to temporal lobe epilepsy and related seizure-like disturbances) and "chemosensation" (largely olfactory and gustatory experiences), suggesting that there are multiple contributory factors underlying anomalous perceptual experience and the "psychosis continuum."

Did St Birgitta suffer from epilepsy?

Several famous religious personalities have been discussed as possibly having had epilepsy. Partial epileptic fits can be accompanied by religious experiences. The Swedish St Birgitta of Vadstena is focused on from this perspective as the exterior of the skull thought to belong to her has a prominent tuberculum with a corresponding interior indentation possibly indicating the previous existence of a meningioma, a well known cause of epilepsy. This article scrutinises arguments for and against the possibility of epileptic features in the revelations of the saint, as well as in her life story.

Cerebral blood flow during meditative prayer: preliminary findings and methodological issues

Meditative practices typically require several coordinated cognitive activities. This study measured changes in cerebral blood flow during "verbal" based meditation by Franciscan nuns involving the internal repetition of a particular phrase. These results are compared with those we previously described in eight Buddhist meditators who use a type of "visualization" technique. Three experienced practitioners of verbal meditation were injected via i.v. at rest with 260 MBq of Tc-99m HMPAO and scanned 30 min. later on a triple head SPECT camera for 45 min. Following the baseline scan, subjects meditated for approximately 40 min. at which time they were injected with 925 MBq of HMPAO while they continued to meditate for 10 min. more (total of 50 min. of meditation). The injection during meditation was designed not to disturb practice. Subjects were scanned 20 min. later for 30 min. Counts were obtained for regions of interest for major brain structures and normalized to whole-brain blood flow. Compared to baseline, mean verbal meditation scans showed increased blood flow in the prefrontal cortex (7.1%), inferior parietal lobes (6.8%), and inferior frontal lobes (9.0%). There was a strong inverse correlation between the blood flow, change in the prefrontal cortex and in the ipsilateral superior parietal lobe (p<.01). This study on a limited number of subjects demonstrated the feasibility of studying different types of meditation with neuroimaging techniques, suggested that several coordinated cognitive processes occur during meditation, and also raised important methodological issues.

Blood pressure self-surveillance for health also reflects 1.3-year Richardson solar wind variation: spin-off from chronomics

Self-experimentation concerns not only scientists, but also each individual for the sake of his/her chronobiologic health and science literacy, eventually to be acquired in primary and secondary education. Public education ensures that everybody who knows how to read or write can dispense with the service of a costly scribe. At all ages, public education can teach equally well how to find out whether one's blood pressure (BP) and heart rate (HR) responds to an increase in sodium intake with a rise, with no change or with a decrease in BP. This task and many others could become a matter of informed self-surveillance. Whenever there are inter-individual, sometimes opposite differences in response, government-sponsored trials on groups that do not consider such differences cannot solve what only the individual can do, at first by help from schools. Eventually special institutions may be designed for chronomics, the monitoring, interpretation and archivization of chronomes (time structures; from chronos = time and nomos = rule) of biological variables, also charged with a demographic analyzing and reporting system. Each individual's properly coded record, to guard confidentiality, becomes part of a promptly accessible database for one's own needs and for society's requirements. What individuals and small groups started as chronobiology, what is immediately available on back burners, as a service by an international project on the biosphere and the cosmos (BIOCOS) (corne001@umn.edu) could become a public system of planned surveillance archivization of one's rhythms from womb to tomb. Alterations of a rhythm's amplitude or acrophase or of a deterministic or other chaotic endpoint, such as a correlation dimension and approximate entropy, or of a standard deviation, among a multitude of other endpoints, can signal (in the otherwise neglected normal range) reversible risk elevations. If these elevated risks are detected and prompt the institution of countermeasures, such prehabilitation can save the cost of rehabilitation or of long-term care after morbid events; suffering also can be prevented such as that by those who are unlucky enough to helplessly survive a massive brain, heart or societal "stroke". As an equally important dividend, science gains in basic and applied terms, as illustrated herein by the demonstration of a trans-year, an approximately 1.3 to 1.6-year, heretofore unknown component of the human BP and HR spectrum, beating with the circannual component and characterizing the same data. Chronomically interpreted self-monitoring is a civic duty for both one's health and everybody's science.

Enhancement of images of possible memories of others during exposure to circumcerebral magnetic fields: correlations with ambient geomagnetic activity

On the basis of results from a special subject who reported information at a distance during exposure to weak, circumcerebral magnetic fields rotating within the horizontal plane, we designed an experiment to discern if the subjective narratives of normal people exposed to these fields could be similar to the comments of emotionally related individuals who were concurrently generating shared memories about a randomly selected stimulus. Blind matching of the comments indicated that the proportions of 44 students who accurately paired the narratives of the field-exposed subject and the comments of the stimulus person as congruent were statistically significant for 5 of the 7 pairs whose narratives were of sufficient length for analysis. The ratings for congruence of the pairs of verbal behaviors for the 7 pairs of subjects were negatively correlated (rho = -.72) with the geomagnetic activity during the 24-hr. interval within which the experiences were conducted. The results suggested consciousness might also be an insulator to myriad stimuli which might be accessible when brain activity is modified by circumcerebral magnetic fields with temporal configurations in the order of 20 msec.

Geophysical variables and behavior: XCVI. "Experiences" attributed to Christ and Mary at Marmora, Ontario, Canada may have been consequences of environmental electromagnetic stimulation: implications for religious movements

Since the year 1992 individuals and groups of people have reported religious experiences near Marmora, Ontario, Canada. The experiences, attributed to Christ or Mary, have occurred near the top of a hill adjacent to an open pit magnetite mine that has been accumulating about 15 million gallons of water per month for more than a decade. During the period between 1992 and 1997 epicentres for local seismic events moved significantly closer to this site. Most of the messages attributed to spiritual beings by "sensitive" individuals occurred one or two days after increased global geomagnetic activity. We suggest that conditions produced by local geophysical and geological properties created the odd lights and induced physiological changes within the thousands of people who visited the area. Direct measurements indicated that weak (0.1 microTesla to 1 microTesla) complex magnetic fields, the temporal patterns of which were similar to the experimental fields we have employed to evoke the sensed presence and altered states within the laboratory, may have been generated within the area.

Experimental simulation of a haunt experience and elicitation of paroxysmal electroencephalographic activity by transcerebral complex magnetic fields: induction of a synthetic "ghost"?

To test the hypothesis that experiences of apparitional phenomena with accompanying fear can be simulated within the laboratory, a 45-yr.-old journalist and professional musician who had experienced a classic haunt four years previously was exposed to 1 microTesla, complex, transcerebral magnetic fields. Within 10 min. after exposure to a frequency-modulated pattern applied over the right hemisphere, the man reported "rushes of fear" that culminated in the experience of an apparition. Concurrent electroencephalographic measurements showed conspicuous 1-sec.-to-2-sec. paroxysmal complex spikes (15 Hz) that accompanied the reports of fear. A second magnetic field pattern, applied bilaterally through the brain, was associated with pleasant experiences. The subject concluded that the synthetic experience of the apparition was very similar to the one experienced in the natural setting. The results of this experiment suggest that controlled simulation of these pervasive phenomena within the laboratory is possible and that this experimental protocol may help discern the physical stimuli that evoke their occurrence in nature.

Incremental Improvement of Dichotic Left Ear Accuracy and Toe Gnosis Between 9 and 10 Years of Age: Implications for Maturation of a Portion of the Corpus Callosum and of the Sense of Self

Analyses of the data from 212 boys and girls, aged 7-14 years, demonstrated a relatively abrupt and permanent decrease in the numbers of errors for dichotic (left ear) word listening and for toe gnosis after the ninth year. This pattern was not observed for right ear errors, finger gnosis, or indices of finger and foot agility. The results are compatible with the hypothesis that the final differentiation of the paracentral lobules and adjacent corpus callosum by the most distal portions of the Anterior Cerebral Artery occurs around 9 or 10 years of age. Implications for the development of the sense of self, enhanced apprehension, and "the sense of a presence" are discussed.