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Shamanism as the Original Neurotheology

Zygon 39 (1):193-217 (2004)

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  1. Culture in Mind: Cognition, Culture, and the Problem of Meaning.Bradd Shore - 1996 - Oxford University Press USA.
    "Clearly argued and captivatingly developed through subtle analyses of ethnographic materials...[this book] will revitalize cultural anthropology."--Fredrik Barth.
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  • Faces in the Clouds: A New Theory of Religion.Stewart Guthrie - 1993 - New York and Oxford: Oup Usa.
    Guthrie contends that religion can best be understood as systematic anthropomorphism - the attribution of human characteristics to nonhuman things and events. Religion, he says, consists of seeing the world as human like. He offers a fascinating array of examples to show how this strategy pervades secular life and how it characterizes religious experience.
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  • Totemism.C. Lévi-Strauss - 1963
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  • The Prehistory of the Mind: A Search for the Origins of Art, Religion and Science.Steven J. Mithen - 1996 - Orion Publishing Group.
    Since the 1980s consensus opinion is that the mind is like a collection of specialised modules each tasked for a specific purpose. The author seeks to elucidate and account for this theory and explain what it means to be human in this context.
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  • Cognitive Neuroscience, Shamanism and the Rock Art of Native California.David S. Whitley - 1998 - Anthropology of Consciousness 9 (1):22-37.
    The combination of ethnographic and cognitive neuroscience research provides considerable insight into the origin and symbolism of Native Californian rock art. Although made by different social groups for different purposes in various parts of the state, the ethnographic record demonstrates that the art depicts the mental imagery and somatic hallucinations of trance, taken to represent supernatural experiences. When this art is viewed from a cognitive neuroscience perspective, it suggests that the shamanistic state of consciousness was far from primarily "ecstatic," instead (...)
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  • Social Bonding in the Modulation of the Physiology of Ritual Trance.Ede Frecska & Zsuzsanna Kulcsar - 1989 - Ethos: Journal of the Society for Psychological Anthropology 17 (1):70-87.
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  • Mind, self and society.George H. Mead - 1934 - Chicago, Il.
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  • The "God Module" and the Complexifying Brain.Carol Rausch Albright - 2000 - Zygon 35 (4):735-744.
    Recent reports of the discovery of a “God module” in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.In fact, religious experience is extremely various and involves many parts of the brain, (...)
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  • The Image of God of Neurotheology: Reflections of Culturally Based Religious Commitments or Evolutionarily Based Neuroscientific Theories?William A. Rottschaefer - 1999 - Zygon 34 (1):57-65.
    In Augustinian fashion, James B. Ashbrook and Carol Rausch Albright develop a neurotheology that finds evolutionarily based correlations between the functions of the human mind‐brain and the roles God plays in human life. I argue that their assumptions of anthropomorphism, that the human mind‐brain must conceptualize its environment in human terms, and realism, that anthropomorphism is correct, are evolutionarily unlikely. I conclude that the image of God (imago dei) the authors find reflected in the human mind‐brain appears to derive from (...)
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  • Brain, symbol & experience: toward a neurophenomenology of human consciousness.Charles D. Laughlin - 1990 - Boston, Mass.: New Science Library. Edited by John McManus & Eugene G. D'Aquili.
    Reprint, in paper covers, of the Columbia U. Press edition of 1990. Annotation copyright by Book News, Inc., Portland, OR.
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  • Brain and psyche: the biology of the unconscious.Jonathan Winson - 1985 - New York: Vintage Books.
    A neurologist presents evidence for locating the unconscious--Freud's concept--within the actual physiology of the brain, in a study that explains current knowledge about perception, memory, sleep, dreams, and Freud's theory of the unconscious.
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  • Neurotheology and Evolutionary Theology: Reflections on the Mystical Mind.Karl E. Peters - 2001 - Zygon 36 (3):493-500.
    Eugene d’Aquili and Andrew B. Newberg in their book The Mystical Mind suggest that their neurotheology is both a metatheology and a megatheology. In this commentary I question whether neurotheology is comprehensive enough and suggest that it needs to and possibly can take into account the moral and social dimensions of religion. I then propose an alternative metatheology and megatheology: evolutionary theology grounded in the science of biocultural evolution and focusing on ultimate reality as creatively immanent in natural and human (...)
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  • The Golden Bough. [REVIEW]J. G. Frazer - 1901 - Ancient Philosophy (Misc) 11:457.
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  • Shamanism.M. Eliade - 1964
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  • The Humanizing Brain: Where Religion and Neuroscience Meet.James B. Ashbrook & Carol Rausch Albright - 1997
    The authors raise the question of the connection between the brain's drive to seek meaning and reality and religion. Religion, they argue, links what is immediate in our lives with what transcends and transforms them.
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  • (2 other versions)Mind, Self and Society.A. E. M. - 1935 - Revue de Métaphysique et de Morale 42 (3):9-10.
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  • The “God Module” and the Complexifying Brain.Carol Rausch Albright, John R. Albright, Jensine Andresen, Robert W. Bertram, David M. Byers, Anna Case-Winters, Michael Cavanaugh, Philip Clayton, Gerald A. Cory Jr & Mihaly Csikszentmihalyi - 2000 - Zygon 35 (4):735-744.
    Recent reports of the discovery of a “God module” in the human brain derive from the fact that epileptic seizures in the left temporal lobe are associated with ecstatic feelings sometimes described as an experience of the presence of God. The brain area involved has been described as either (a) the seat of an innate human faculty for experiencing the divine or (b) the seat of religious delusions.In fact, religious experience is extremely various and involves many parts of the brain, (...)
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  • The Evolution of Consciousness? Transpersonal Theories in Light of Cultural Relativism.Michael Winkelman - 1993 - Anthropology of Consciousness 4 (3):3-9.
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  • The Evolution Of Consciousness: An Essay Review of Up from Eden (Wilber 1981).Michael Winkelman - 1990 - Anthropology of Consciousness 1 (3-4):24-31.
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  • Trance States: A Theoretical Model and Cross‐Cultural Analysis.Michael Winkelman - 1986 - Ethos: Journal of the Society for Psychological Anthropology 14 (2):174-203.
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  • The Endorphins.Raymond Prince - 1982 - Ethos: Journal of the Society for Psychological Anthropology 10 (4):303-316.
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  • Introduction.Raymond Prince - 1982 - Ethos: Journal of the Society for Psychological Anthropology 10 (4):299-302.
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  • Body, Brain, and Behavior: The Neuroanthropology of the Body Image.Charles D. Laughlin - 1997 - Anthropology of Consciousness 8 (2-3):49-68.
    The author presents a biogenetic structural theory of the body image in human beings. The theory accounts for both the universal principles and the variance in body image cross‐culturally. All humans develop a neurocognitive model of their body which combines information about the body obtained via both the internal and external sensory systems. Their experience of themselves is mediated in part by this model. The initial model of the body is "hard‐wired" and already present and active in the cognitively and (...)
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  • Instinct and Revelation: Reflections on the Origins of Numinous Perception.Alondra Yvette Oubré - 1997 - Psychology Press.
    Instinct and Revelation revolves around the hypothesis that ritual behavior and imaginative awareness in early hominids may have helped to spawn the evolution of the human brain and human consciousness. Using an integral perspective comparable with systems theory, the book carefully interweaves fact and theory from physical and cultural anthropology, psychobiology and the brain sciences, psychology, and to a lesser degree, eastern philosophy. This book breaks from tradition by discussing from a primarily anthropological perspective the origin of human consciousness within (...)
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  • Shamans and Other “Magico‐Religious” Healers: A Cross‐Cultural Study of Their Origins, Nature, and Social Transformations.Michael James Winkelman - 1990 - Ethos: Journal of the Society for Psychological Anthropology 18 (3):308-352.
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  • The human brain and human destiny: A pattern for old brain empathy with the emergence of mind.James B. Ashbrook - 1989 - Zygon 24 (3):335-356.
    . The human brain combines empathy and imagination via the old brain which sets our destiny in the evolutionary scheme of things. This new understanding of cognition is an emergent phenomenon—basically an expressive ordering of reality as part of “a single natural system.” The holographic and subsymbolic paradigms suggest that we live in a contextual universe, one which we create and yet one in which we are required to adapt. The inadequacy of the new brain—specially the left hemisphere's rational view (...)
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  • Philosophical and religious implications of cognitive social learning theories of personality.William A. Rottschaefer - 1991 - Zygon 26 (1):137-148.
    This paper sketches an alternative answer to James Jones's recent attempt to explore the implications of cognitive social learning theories of personality for issues in epistemology, philosophy of science, and religious studies. Since the 1960s, two cognitive revolutions have taken place in scientific psychology: the first made cognition central to theories of perception, memory, problem solving, and so on; the second made cognition central to theories of learning and behavior, among others. Cognitive social learning theories find their place in the (...)
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  • The Genesis of Mind and Spirit.John A. Teske - 2001 - Zygon 36 (1):93-104.
    Spiritual life is made possible by the evolution of a human neuropsychology that requires social interdependence for its development. Extensive neuroplasticity requires experiential shaping throughout life. The evolution of frontal cortex hypertrophy suggests that much of this shaping is produced by a socially constructed virtual reality, extending beyond immediate experience. Prefrontal colonization makes possible the social scaffolding of neuroregulation, including the emotional attachments necessary for moral life. Cognitive independence from immediate environments enables symbioses with external memory systems, producing novel forms (...)
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  • Dreaming, adaptation, and consciousness: The social mapping hypothesis.Derek P. Brereton - 2000 - Ethos: Journal of the Society for Psychological Anthropology 28 (3):377-409.
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  • Evolution of Sickness and Healing.Horacio Fabrega - 1997 - University of California Press.
    "Establishing a theoretical base and framework for future studies in this new field of 'medical evolution,' the book is important and will be read and referred back to for years to come.
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  • The linguistic network of signifiers and imaginal polysemy: An essay in the co-dependent origination of symbolic forms.Harry Hunt - 1995 - Journal of Mind and Behavior 16 (4):405-419.
    The relations between language and imagery are addressed by cross referencing Lacan and James Hillman, along with Mead, Geschwind, and Gibson. Not only is neither symbolic frame reducible to the other, but neither can be rooted in perceptual capacities that would be distinct from or more "primitive" than the other. Outside of specific theoretical agendas that would analyze one by simplifying the other, word and image are co-emergent and co-dependent expressions of the inherent openness of the human mind.
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