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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 DOI: 10.3200/jrlp.140.4.319-327 via PubMed

Summary

AI-generated from the abstract

A double-blind experiment tested whether weak, complex magnetic fields evoke mystical experiences, finding no effect of field exposure on such experiences among 89 participants, though a minority reported spontaneous mystical experiences. Reanalyzing the data, higher religiousness predicted more mystical experiences with a religious quality, but not those without. The experimental setup, including pre-assessments of religiousness and sensory deprivation, may have acted as a prime that activated religious schemas in religious participants.

Study at a glance

Characteristics Double-blind experiment with reanalysis Peer reviewed
Sample size 89
Population Participants in a double-blind experiment on transcranial magnetic stimulation and mystical experiences
Citations 31
Key finding Higher religiousness predicted more mystical experiences with a religious quality, but magnetic field exposure had no effect on mystical experiences.

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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