从情绪的不同维度探讨宗教体验
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摘要
宗教体验(religious experience)是人在宗教活动中的心态或体悟及伴随的情感体验,它是宗教活动的一个过程。这些体验限定在宗教活动中,并具有强烈的情感特征,是与人们平常的情绪体验不同的一种特殊体验。为了探讨宗教体验的情绪变化特征及其与生理活动的相关,研究采用自编的图片诱发情绪,用修订的Plutchik五分制情绪心境评定量表测定主观情绪体验,用多导生理仪记录被试在观看图片时的各项生理指标及脑电指标,对18名基督徒和非没有任何信仰的被试进行了实验。其中有基督教信仰且都经常会有宗教体验和没有任何信仰的被试各9名,所有被试均为大学生。对被试的主观体验、生理指标以及脑电指标进行分析,结果表明:(1)基督徒与非基督徒的主观情绪体验差异显著。(2)脑波的最大能量主要受信仰类型的影响;在脑波的时相同步性上,顶区、枕区和颞区同时出现β同步性波,并且发现β和γ波都具有类似整合性作用。(3)各脑区的激活与刺激呈现时间的长短有关。总之,基督教的宗教体验与普通的情绪体验是不同的,基督徒更多的是正性情绪体验,并在脑电波的最大能量上体现出不同程度的差异。
Religious experience is a process, and it means psychology, realization and the incidental emotion experience of human in the religion activities. And this is a special experience which has strong emotional characteristics, and is different from the human usual emotional experience. To explore the characters of the emotional changes of religious experience and the relationship between religious experience and physiological indicators, we used self note with different pictures to induce emotion, and used the emendatory Plutchik cinque mood scales assess the subjective experiences, and used the polygraph record the physiologic measures and EEG data while the subjects were watching the pictures, and took our experiment on 18 Christians and non Christians, in which there are 9 Christians usually experience the religious experience and 9 have no faith, and all of them are college students. Examination of the subjective experience, physiological indicators, as well as indicators of EEG analysis, the main results and conclusions are: (1) There is significant difference between Christians and non Christians' subjective emotional experience. (2) EEG is mainly affected by the type of faith; In the EEG phase synchronization, synchronization ofβwaves appears at the same time in the parietal, temporal and occipital area, andβandγwaves have a similar integrated role. (3) There are some relations between the activation of the brain and the duration of the stimulus. Based on these results, Christian religious experience is different from ordinary emotional experience, and Christians is more positive emotional experience, rather than non Christians more negative, there are some differences in the brain wave, too.
Religious experience is a process, and it means psychology, realization and the incidental emotion experience of human in the religion activities. And this is a special experience which has strong emotional characteristics, and is different from the human usual emotional experience. To explore the characters of the emotional changes of religious experience and the relationship between religious experience and physiological indicators, we used self note with different pictures to induce emotion, and used the emendatory Plutchik cinque mood scales assess the subjective experiences, and used the polygraph record the physiologic measures and EEG data while the subjects were watching the pictures, and took our experiment on 18 Christians and non Christians, in which there are 9 Christians usually experience the religious experience and 9 have no faith, and all of them are college students. Examination of the subjective experience, physiological indicators, as well as indicators of EEG analysis, the main results and conclusions are: (1) There is significant difference between Christians and non Christians' subjective emotional experience. (2) EEG is mainly affected by the type of faith; In the EEG phase synchronization, synchronization ofβwaves appears at the same time in the parietal, temporal and occipital area, andβandγwaves have a similar integrated role. (3) There are some relations between the activation of the brain and the duration of the stimulus. Based on these results, Christian religious experience is different from ordinary emotional experience, and Christians is more positive emotional experience, rather than non Christians more negative, there are some differences in the brain wave, too.
引文
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[41] Joseph R. The limbic system and the soul: Evolution and the neuroanatomy of religious experience. Zygon: Journal of Religion and Science. 2001, 36: 105-136
[42] Kjaer TW, et al. "Increased Dopamine Tone during Meditation-induced Change of Consciousness." Brain Research and Cognition. 2002, 13 (2): 255-59
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[46] Kurtzman MF. Functional magnetic resonance imaging of emotional reactivity and wisdom assessment of meditators and non-meditators. Thesis presented to the Graduate School of the University of Florida in Partial Fulfillment of the Requirements for the Degree of Master of Arts.2005. 1-51
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[52] Luke K, Liu H, Wai Y, et al. Functional anatomy of syntactic and semantic processing in language comprehension. Human Brain Mapping. 2002,16(3): 133-145
[53] Maselko J, Kubzansky LD. Gender differences in religious practices, spiritual experiences and health: Results from the US General Social Survey. Social Science & Medicine. 2006, 62: 2848-2860
[54] Mayer JD. Emotion over time within a religious culture: a lexical analysis of the Old Testament, Journal of Psychohistory. 1994,22
[55] Navarro V, Gasto C, Lomena F, et al. Prognostic value of frontal functional neuroimaging in late-onset severe major depression. The British Journal of Psychiatry. 2004,184(4): 306-311
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[57] Niedermeyer E, Lopes da Silva, Eds F. Electroen-cephalography: Basic Principles, Clinical Applications, and Related Fields. Williams and Wilkins, Baltimore. 1993.
[58] Nielsen ME, Stevens R. Descriptions of religious experience among U.S. Christians and Malaysian Muslims. North American journal of psychology. 2001,3(1): 77-90
[59] Orme-Johnson DW, Schneider RH , Son YD, et al. Neuroimaging of meditation's effect on brain reactivity to pain. NeuroReport. 2006,17(12): 1359-1363
[60] Petsche H, Pockberger H, Rappelsberger P. EEG topography and mental performance. [C]In: Duffy FH editor, Topographic mapping of brain electrical activity. Boston: Butterworth. 1986, 63-98
[61] Pyysiainen L. Cognition, emotion, and religious experience. In J. Andresen (Ed.), Religion in mindNew York: Cambridge University Press. 2001,70-93
[62] Russell JA. A circumplex model of affect. Journal of Personality and Social Psychology. 1980, 39:1161-1178
[63] Russell JA. Pancultural aspects of human conceptual organization of emotions. Journal of Personality and Social P sychology.1983,45:1281-1288
[64] Saver JL, Rabin J. The neuron bases of religious experience. Zygon: Journal of Religion and Science. 1997,9: 498-510
[65] Schurmann M, Raij T. Mind's ear in a musician: where and when in the brain. NeuroImage. 2002,16:434-440
[66] Schack B, Vath V, Petsche H, et al. Phase-coupling of theta-gamma EEG rhythms during short-term memory processing, International Journal of Psychophysiology. 2002,44: 143-163
[67] Seybold KS. God and the brain: Neuroscience looks at religion. Journal of Psychology and Christianity. 2005,24(2): 122-129
[68] Shaw G, Rauscher F. Keeping Mozart in mind. San Diego, CA: Academic Press. 1999.
[69] Simonov PV. The functional asymmetry of the limbic structures of the brain. Zh Vyssh Nerv Deiat Im I P Pavlova. 1999,49(1): 22-27
[70] Spilka B, Ladd KL, McIntosh DN. The content of religious experience: the roles of expectancy and desirability. The international journal for the psychology of religion. 1996,6(2): 95-105
[71] Stenberg G. Personality and the EEG: Arousal and emotional arousability. Person Individual Difference. 1992,13: 1097-1113
[72]Thomas Baumgartner, Michaela Esslen, Lutz Ja¨ncke . From emotion perception to emotion experience: Emotions evoked by pictures and classical music. International Journal of Psychophysiology. 2006,60 :34 - 43
[73] Travis F, Olson T, Egenes T, et al. Physiological patterns during practice of the Transcendental Meditation technique compared with patterns while reading Sanskrit and a modem language. International Jounral of Neuroscience. 2001, 109(1-2): 71-80
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[2]戴建宁.论宗教经验的本质特征.宁夏社会科学.1991,43(5):92-97
[3]郭梅英,阎克乐,尚志恩.放松训练和腹式呼吸对应激者T波幅度的心率的影响.心理学报.2002,34(4):426-430
[4]Hodges A主编,译.音乐心理学手册.2006,1:247-248
[5]李新旺 编著,生理心理学.科学出版社.2001:134-199
[6]李学菊.从脑电、五态性格等变化探讨放松训练心身调节机制.北京中医药大学硕士论文.2004
[7]罗跃嘉,吴建辉.情绪的心理控制与认知研究策略.西南师范大学学报(社科版).2005,31(2):26-29
[8]罗跃嘉等.情绪对认知加工的影响:事件相关脑电位系列研究.心理科学进展.2006,14(4):505-510
[9]吕大吉.西方宗教学说史.北京:中国社会科学出版社.1993:810
[10][美]威廉·詹姆士.唐钺(译).宗教经验之种种:人性之研究.北京:商务印书馆.2002(第二版).
[11][英]麦克.阿盖尔(Michael Argyle),陈彪译.宗教心理学导论.北京:中国人民大学出版社.2005.77-81
[12]彭肜.论“宗教经验”的概念、核心和特征.四川大学学报(哲学社会科学版).2004,4:118-121
[13]单纯.宗教哲学.北京:中国社会科学出版社.2003,203-235
[14]世墐.宗教心理学.北京:知识出版社.1989.46,48-51
[15]汤慈美 主编,神经心理学。人民军医出版社.2001:33-46
[16]徐景波、孟昭兰、王丽华.正负性情绪的自主生理反应实验研究.心理科学.1995,18(3):134-143
[17]杨凌云,翁旭初,张学新等.左脑额下回在汉字真假词视觉加工中的不同效应.中国医学影像杂志.2006,22(6):833-835
[18]杨斯环,杨秦飞,石继明等.对练站桩功者脑电频谱变化的观察.中国中西医结合杂志.1994,14(11):643-646
[19]杨银,杨斯环,张莉.放松训练对脑电、心率变异及情绪的影响.中国心理卫生杂志.2002,16(8):522-524
[20]张苏范,毕希名,周燮生,等编译.生物反馈.北京科学技术出版社.1987:15-66
[21]朱长庚 主编.神经解剖学.人民卫生出版社.2002:628,682-689,709
[22]Aftanas LI,Golocheikine SA.Human anterior and frontal midline theta and lower alpha reflect emotionally positive state and internalized attention:high-resolution EEG investigation of meditation.Nenroscience Letters.2001,310(1):57-60
[23] Azar NP, et al. Religious experience activates a fronto-parietal circuit. Neuroimage 2001, (13)6: S1315
[24] Azari NP, et al. Neural correlates of religious experience. European Journal of Neuroscience. 2001, 13: 1649-1652
[25] Azari NP, Birnbacher D. The role of cognition and feeling in religious experience. Zygon: Journal of Religion and Science. 2004, 39(4): 901-917
[26] Azari NP, Missimer J, Seitz RJ. Religious experience and emotion: Evidence for distinctive cognitive neural patterns. The international journal for the psychology of religion. 2005, 15(4): 263-281
[27] Barentsen KB, Hartvig NV, Jorgensen HS, et al. On set of meditation explored with fMRI. Neuroimage. 2001, 13(6): S297
[28] Beauregard M , L eroux J M , Bergman S, et al. The functional neuroanatomy of major depression: an fMRI study using an emotional activation paradigm. NeuroReport. 1998, 5: 253-258
[29] Bhattacharya J, Petsche H. Phase synchrony analysis of EEG during music perception reveals changes in functional connectivity due to musical expertise. Signal Processing. 2005, 85: 161-177
[30] Cahn BR, Polich J. Meditation States and Traits: EEG, ERP, and Neuroimaging Studies. Psychological Bulletin. 2006, 132(2): 180-211
[31] Davidson RJ, Kabat-Zinn J, Schumacher J, et al. Alterations in brain and immune function produced by mindfulness meditation. Psychosom Med. 2003,65(4): 564-70
[32] Engel A, Singer W. Temporal binding and the neural correlates of sensory awareness. Trends of Cognitive. 2001, 5(1): 16-25
[33] Fell J, Klaver P, Elfadil H, et al. Rhinal-hippocampal theta coherence during declarativememory formation: interaction with gamma synchronization?. Neuroscience. 2003,17: 1082-1088
[34] Fitzgibbon S, Pope K, Mackenzie L, et al. Cognitive tasks augment gamma EEG power. Clinical Neurophysiology. 2004, 15: 1802-1809
[35] Greeley A.M. The sociology of the Paranormal. London: Sage. 1975.
[36] Grim S, Schmidt CF, Bermpohl F, et al. Segregated neural representation of distinct emotion dimensions in the prefrontal cortex— an fMRI study. Neuroimage. 2006,30:325-340
[37] Hay D. Exploring Inner space. Harmondsworth: Penguin. 1982.
[38] Isotani T, Lehmann D. Soruce localization of brain electric activity during positive, neutral and negative emotional states. International Congress Series. 2002, 12: 165-173
[39] Iwaki T, Hayashi M. Changes in alpha band EEG activity in the frontal area after stimulation with music of different affective content.Percept Mot Skills. 1997, 84: 515-26
[40] Jorge RE, Robinson RG, Moser D, et al. Major depression following traumatic brain injury. Arch Gen Psychiatry. 2004, 61(1): 42-50
[41] Joseph R. The limbic system and the soul: Evolution and the neuroanatomy of religious experience. Zygon: Journal of Religion and Science. 2001, 36: 105-136
[42] Kjaer TW, et al. "Increased Dopamine Tone during Meditation-induced Change of Consciousness." Brain Research and Cognition. 2002, 13 (2): 255-59
[44] Klimesch W. EEG alpha and theta oscillations reflect cognitive and memory performance: a review and analysis. Brain Res. Rev. 1999,29: 169-195
[45] Kubicki S, Herrmann WM, Fichte K, Freund G. Reflections or the topics: EEG frequency bands and regulation of vigilance. Pharmakopsychiatr. Neuropsychophar-makol.1979,12: 237-245
[46] Kurtzman MF. Functional magnetic resonance imaging of emotional reactivity and wisdom assessment of meditators and non-meditators. Thesis presented to the Graduate School of the University of Florida in Partial Fulfillment of the Requirements for the Degree of Master of Arts.2005. 1-51
[47] Lazar SW, Bush G, Gollub RL, et al. Functional brain mapping of the relaxation response and meditation. NeuroReport. 2000, 11(7): 581-1585
[48] Lee MS, Bae BH, Ryu H,et al. Changes in alpha wave and state anxiety during ChunDoSunBup Qi-training in trainees with open eyes. Am J Chin Med. 1997,25(3-4): 289-299
[49] Lehmann D, Grass P, Meier B. Spontaneous conscious covert cognition states and brain electric spectral states in canonical correlations. International Journal of Psychophysiology. 1995, 19: 41-52
[50] Liu CY, Lo PC. Investigation of Spatial Characteristics of Meditation EEG: Using Wavelet and Fuzzy Classifier. http://medlab.cs.uoi.gr/itab2006/proceedings/EEG% 20Analysis/ 97.pdf
[51] Lou HC, Kjaer TW, Friberg L, et al. A 15O-H2O PET study of meditation and the resting state of normal consciousness. Human Brain Mapping. 1999,7(2): 98-105
[52] Luke K, Liu H, Wai Y, et al. Functional anatomy of syntactic and semantic processing in language comprehension. Human Brain Mapping. 2002,16(3): 133-145
[53] Maselko J, Kubzansky LD. Gender differences in religious practices, spiritual experiences and health: Results from the US General Social Survey. Social Science & Medicine. 2006, 62: 2848-2860
[54] Mayer JD. Emotion over time within a religious culture: a lexical analysis of the Old Testament, Journal of Psychohistory. 1994,22
[55] Navarro V, Gasto C, Lomena F, et al. Prognostic value of frontal functional neuroimaging in late-onset severe major depression. The British Journal of Psychiatry. 2004,184(4): 306-311
[56] Newberg AB, Lee BY. The neuroscientific study of religious and spiritual phenomena: or why God doesn't use biostatistics. Zygon: Journal of Religion and Science. 2005,40(2): 469-489
[57] Niedermeyer E, Lopes da Silva, Eds F. Electroen-cephalography: Basic Principles, Clinical Applications, and Related Fields. Williams and Wilkins, Baltimore. 1993.
[58] Nielsen ME, Stevens R. Descriptions of religious experience among U.S. Christians and Malaysian Muslims. North American journal of psychology. 2001,3(1): 77-90
[59] Orme-Johnson DW, Schneider RH , Son YD, et al. Neuroimaging of meditation's effect on brain reactivity to pain. NeuroReport. 2006,17(12): 1359-1363
[60] Petsche H, Pockberger H, Rappelsberger P. EEG topography and mental performance. [C]In: Duffy FH editor, Topographic mapping of brain electrical activity. Boston: Butterworth. 1986, 63-98
[61] Pyysiainen L. Cognition, emotion, and religious experience. In J. Andresen (Ed.), Religion in mindNew York: Cambridge University Press. 2001,70-93
[62] Russell JA. A circumplex model of affect. Journal of Personality and Social Psychology. 1980, 39:1161-1178
[63] Russell JA. Pancultural aspects of human conceptual organization of emotions. Journal of Personality and Social P sychology.1983,45:1281-1288
[64] Saver JL, Rabin J. The neuron bases of religious experience. Zygon: Journal of Religion and Science. 1997,9: 498-510
[65] Schurmann M, Raij T. Mind's ear in a musician: where and when in the brain. NeuroImage. 2002,16:434-440
[66] Schack B, Vath V, Petsche H, et al. Phase-coupling of theta-gamma EEG rhythms during short-term memory processing, International Journal of Psychophysiology. 2002,44: 143-163
[67] Seybold KS. God and the brain: Neuroscience looks at religion. Journal of Psychology and Christianity. 2005,24(2): 122-129
[68] Shaw G, Rauscher F. Keeping Mozart in mind. San Diego, CA: Academic Press. 1999.
[69] Simonov PV. The functional asymmetry of the limbic structures of the brain. Zh Vyssh Nerv Deiat Im I P Pavlova. 1999,49(1): 22-27
[70] Spilka B, Ladd KL, McIntosh DN. The content of religious experience: the roles of expectancy and desirability. The international journal for the psychology of religion. 1996,6(2): 95-105
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