An fMRI study measuring analgesia enhanced by religion as a belief system (2008) (original) (raw)
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An fMRI study measuring analgesia enhanced by religion as a belief system
Pain, 2008
Although religious belief is often claimed to help with physical ailments including pain, it is unclear what psychological and neural mechanisms underlie the influence of religious belief on pain. By analogy to other top-down processes of pain modulation we hypothesized that religious belief helps believers reinterpret the emotional significance of pain, leading to emotional detachment from it. Recent findings on emotion regulation support a role for the right ventrolateral prefrontal cortex (VLPFC), a region also important for driving top-down pain inhibitory circuits. Using functional magnetic resonance imaging in practicing Catholics and avowed atheists and agnostics during painful stimulation, here we show the existence of a context-dependent form of analgesia that was triggered by the presentation of an image with a religious content but not by the presentation of a non-religious image. As confirmed by behavioral data, contemplation of the religious image enabled the religious ...
Synopsis of Religious Experience and Pain: A Neuroscientific and Philosophical Probe
Faith based treatments were often claimed to reduce the intensity of pain. Most often, these treatments were connected to Placebo effect. In this regards, the basic question of the probe was, "Does religious experience reduce the intensity of pain?" The method of study is most often descriptive; at times it is analytic and synthetic. The aim of the study is to provide a holistic view of understanding of pain during religious experience. Various studies of neural correlates of different types of religious experience, pain, reduction of pain and pain during religious experience were analyzed. The neuroscientific studies have concluded that there has been some activation of right ventrolateral prefrontal cortex during this process, which is unique to other means used to reduce pain. The philosophical examination shows the limitation of neuroscientific view and proposes a multidimensional conceptualisation of pain during religious experience.
The Scientific Study of Belief and Pain Modulation: Conceptual Problems
Spirituality, Religiousness and Health, 2019
We examine conceptual and methodological problems that arise in the course of the scientific study of possible influences of religious belief on the experience of physical pain. We start by attempting to identify a notion of religious belief that might enter into interesting psychological generalizations involving both religious belief and pain. We argue that it may be useful to think of religious belief as a complex dispositional property that relates believers to a sufficiently thick belief system that encompasses both cognitive and non-cognitive elements. Such a conception of religious belief is more likely to correlate with psychological properties of believers that are both sufficiently shared and sufficiently unique to distinguish their psychology from believers in another religion or from non-believers. If the dispositional psychological property that constitutes religious belief does influence pain, then our analysis suggests that it doesn't do so directly but rather through one of its occurrent manifestations. We offer a taxonomy of the different ways in which occurrent states of belief or experience may interact with physical pain, and we try to identify those that are more interesting or promising. We then proceed to employ the conceptual framework we developed to some of the existing evidence about the neural and psychological correlates of religious belief and experience, and about the cognitive modulation of physical pain. Finally we turn to analyse two experiments that directly investigated the relation between religious belief and pain. We draw attention to the limitations of existing evidence and end by suggesting directions for future conceptual and empirical inquiry.
Reduced Pain Sensation and Reduced BOLD Signal in Parietofrontal Networks during Religious Prayer
Frontiers in Human Neuroscience
Previous studies suggest that religious prayer can alter the experience of pain via expectation mechanisms. While brain processes related to other types of top-down modulation of pain have been studied extensively, no research has been conducted on the potential effects of active religious coping. Here, we aimed at investigating the neural mechanisms during pain modulation by prayer and their dependency on the opioidergic system. Twenty-eight devout Protestants performed religious prayer and a secular contrast prayer during painful electrical stimulation in two fMRI sessions. Naloxone or saline was administered prior to scanning. Results show that pain intensity was reduced by 11% and pain unpleasantness by 26% during religious prayer compared to secular prayer. Expectancy predicted large amounts (70-89%) of the variance in pain intensity. Neuroimaging results revealed reduced neural activity during religious prayer in a large parietofrontal network relative to the secular condition. Naloxone had no significant effect on ratings or neural activity. Our results thus indicate that, under these conditions, pain modulation by prayer is not opioid-dependent. Further studies should employ an optimized design to explore whether reduced engagement of the frontoparietal system could indicate that prayer may attenuate pain through a reduction in processing of pain stimulus saliency and prefrontal control rather than through known descending pain inhibitory systems.
Neural Markers of Religious Conviction
Psychological Science, 2009
Many people derive peace of mind and purpose in life from their belief in God. For others, however, religion provides unsatisfying answers. Are there brain differences between believers and nonbelievers? Here we show that religious conviction is marked by reduced reactivity in the anterior cingulate cortex (ACC), a cortical system that is involved in the experience of anxiety and is important for self-regulation. In two studies, we recorded electroencephalographic neural reactivity in the ACC as participants completed a Stroop task. Results showed that stronger religious zeal and greater belief in God were associated with less firing of the ACC in response to error and with commission of fewer errors. These correlations remained strong even after we controlled for personality and cognitive ability. These results suggest that religious conviction provides a framework for understanding and acting within one's environment, thereby acting as a buffer against anxiety and minimizing the experience of error.
2000
Manypeoplederivepeaceofmindandpurpose inlife fromtheirbelief inGod. Forothers,however,religion provides unsatisfying answers. Are there brain differences between believers and nonbelievers? Here we show that religious conviction is marked by reduced reactivity in the anterior cingulate cortex (ACC), a cortical system that is involved in the experience of anxiety and is important for self-regulation. In two studies, we recorded electroenceph- alographic neural reactivity in the
Neural correlates of religious experience
European Journal of Neuroscience, 2001
The commonsense view of religious experience is that it is a preconceptual, immediate affective event. Work in philosophy and psychology, however, suggest that religious experience is an attributional cognitive phenomenon. Here the neural correlates of a religious experience are investigated using functional neuroimaging. During religious recitation, self-identi®ed religious subjects activated a frontal±parietal circuit, composed of the dorsolateral prefrontal, dorsomedial frontal and medial parietal cortex. Prior studies indicate that these areas play a profound role in sustaining re¯exive evaluation of thought. Thus, religious experience may be a cognitive process which, nonetheless, feels immediate.
The neural correlates of religious and nonreligious belief
2009
Background While religious faith remains one of the most significant features of human life, little is known about its relationship to ordinary belief at the level of the brain. Nor is it known whether religious believers and nonbelievers differ in how they evaluate statements of fact. Our lab previously has used functional neuroimaging to study belief as a general mode of cognition [1], and others have looked specifically at religious belief [2]. However, no research has compared these two states of mind directly.
Spirituality in Clinical Practice, 2014
Religious symbols are used throughout the world to evoke specific meaning in adherents. However, it is unclear if the impact of symbols is based upon their meaning or the inherent effect of the visual symbols on the brain. There has never been a study that has assessed the impact of religious symbols, of both positive and negative emotional content, on the brain. In addition, it would also be important to correlate the neurophysiological effect of various religious symbols to specific measures of a person's perspective on religion. Using functional magnetic resonance imaging to study 20 healthy subjects from different religious backgrounds, we found that neural activation in the primary visual cortex was significantly suppressed in response to religious negative symbols compared with neutral and nonreligious negative symbols. No such deactivation was observed for religious positive symbols. Subjects' scores on the Quest scale, an index of religious and spiritual orientation and belief, correlated significantly with activity in the primary visual cortex for negative symbols, but not for positive symbols. In addition, scores on the Beliefs About God Assessment Form (BAGAF), that measures the adaptability of a person's religious beliefs, correlated significantly with activity in the amygdala and insula when observing religious symbols. These findings suggest an early stage visual mecha
From Brain Imaging Religious Experience to Explaining Religion: A Critique
Recent functional neuroimaging data, acquired in studies of religious experience, have been used to explain and justify religion and its origins. In this paper, we critique the move from describing brain activity associated with self-reported religious states, to explaining why there is religion at all. Toward that end, first we review recent neuroimaging findings on religious experience, and show how those results do not necessarily support a popular notion that religion has a primitive evolu- tionary origin. Importantly, we call into question an assumption—key to that account of religion— concerning a conceptual relation between ‘religion’ and ‘religious experience’. Then, we examine the conditions that must be met in order to explain religion on the basis of brain imaging findings. Moreover, we list principled reasons to be sceptical of explanations of religion in terms of the neural underpinnings of experiences. We conclude that the data from neuroimaging studies are not suited for an explanation of religion.