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Contribution of religiousness in the prediction and interpretation of mystical experiences in a sensory deprivation context: activation of religious schemas.

Pehr Granqvist, Marcus Larsson

The Journal of psychology July 1, 2006 Peer reviewed DOI: 10.3200/jrlp.140.4.319-327 via PubMed

Summary

A study found that while transcranial magnetic stimulation did not affect mystical experiences, participants with higher religiousness reported more mystical experiences with religious qualities. The original experiment had 89 participants and showed no effects from the magnetic fields, but the setup may have influenced the experiences reported by those who were religious. Specifically, religiousness predicted occurrences of mystical experiences that had a religious aspect.

Study at a glance

Design double-blind experiment
Sample size 89
Population human participants in an experiment on mystical experiences and religiousness
Key finding Higher degrees of religiousness predicted a higher occurrence of mystical experiences with a religious quality.

Abstract

M. A. Persinger (2002) claimed that transcranial magnetic stimulation with weak, complex magnetic fields evokes mystical experiences. However, in a double-blind experiment, P. Granqvist, M. Fredrikson, P. Unge, A. Hagenfeldt, S. Valind., et al. (2005) found no effects of field exposure on mystical experiences (N = 89), though a minority of participants reported spontaneous mystical experiences. Following the conclusion of null effects from magnetic field exposure, the setup of this experiment, including pre-experimental assessments of religiousness and sensory deprivation, can be viewed as a prime/setting for such experiences. The authors analyzed subsets of experimental data from P. Granqvist and colleagues with emphasis on the contribution of religiousness in the prediction and interpretation of mystical experiences. They found that a higher degree of religiousness predicted a higher occurrence of mystical experiences with a religious quality, but not of mystical experiences without such a quality. The authors discuss findings in terms of the experimental setup serving as a prime/setting activating the religious schemas of religious participants.

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