Religious belief is not an epileptic phenomena. 종교적 믿음은 뇌전증적 현상 아니다

[석수]

https://m.blog.naver.com/betmanloving/222447964371

귀신이 보이는 이유 원인 7가지 유령은 뇌의 문제나 생존본능? 아니면⋯

Religious belief is not an epileptic phenomena – Dr. Michael A Persinger

종교적 믿음은 뇌전증적 현상 아니다 - 마이클 퍼신저 박사


뇌전증 발작(腦電症發作)은 어떤 증상이 격하게 일어나는 것을 말한다. 보통 뇌전증이나 뇌혈관 장애를 가리킨다.

뇌전증(epilepsy)의 어원은 그리스어에서 유래한 것으로 외부에서 악령에 의해 영혼이 사로잡힌다는 뜻으로 받아들여져 왔다.

뇌전증(腦電症)은 영어로 ‘epilepsy’이며 그리스어인 ‘epilambanein (επιλαμβάνειν)’에서 유래했다.

‘Epilambanein’은

‘위 또는 상방(上方)’을 뜻하는 접두사 ‘epi’와
‘붙잡다 또는 장악하다’ 를 의미하는 동사 ‘lambanein’ 의 합성어로

‘위(신성 또는 악령)로부터 사로잡히다’라는 의미이다.



뇌신경세포중 일부가 짧은 시간동안 일시적이고 불규칙적인 이상흥분현상에 의하여 과도한 전류를 발생시킴으로 나타나는 이상을 발작(seizure)이라고 합니다. 이러한 발작이 두 번 이상 자발적으로 반복해서 생기는 것이 뇌전증(epilepsy)입니다.



‘간질(癎疾)’이 ‘뇌전증(腦電症)’으로 명칭이 변경된 과정에 대해 알아보고자 한다.

간질(癎疾)은 전간(癲癎) 또는 속어로 ‘지랄병’으로도 불렸다.

전간(癲癎)에서 전(癲)은 ‘미치다’라는 부정적인 뜻을 가지고 있으며, 미쳐서 경련(痙攣)·발작(發作)하는 질환을 의미했다.

한편, 고대 그리스·로마 시대에는 ‘신성병(神聖病)’으로 속칭했다.

당시에는 ‘갑자기 쓰러져서 경련하는 발작’을 ‘신의 의사가 작용하여 발생한 것’으로 해석했기 때문이다.

‘간질(癎疾)’이라는 병명이 사회적 약자에 대한 부정적 인식을 초래하고 편견 등 사회적 낙인을 조장한다는 인식에서, 2009년도에 용어를 ‘뇌전증(腦電症)’으로 변경했다.


religiosity 릴리지아서티, 광신성

noun [ U ]

   usually disapproving


the quality of being very or too religious, or reminding you of religious behaviour, often in a way that is annoying:

From his mother he inherited a fervent religiosity.

She has a distaste for overt religiosity in public life.

추가 예

The crisis has helped fuel the increasing religiosity in the country.

Some of the patients on the ward exhibited extreme religiosity.

Some of the lyrics of her songs reflect a deep religiosity.



Is religiosity an epileptic phenomenon?
종교적 성향은 간질 현상인가요?

Answer: The answer to the question, as stated, is “no”.  The microscopic connections between brain cells which are associated with certain patterns of behavior (These patterns are called personality in the vernacular) are altered by conditions within the temporal lobes that encourage frequent and very specific types of electrical patterns. 



Only very extreme brief electrical activity that involve large volumes of the brain defines epilepsy.
Its important to differentiate three components: religious experiences, religious beliefs and religiosity (the propensity for interpreting events in terms of religious beliefs, as well as participating in religious rituals, showing reverence for religious symbols, etc.). 


A religious experience will include perceptions that involve multiple areas but particularly the temporal lobes because they contain the amygdala which is involved with meaning and affect and the hippocampus, which is involved with memory.  However, like any other experiences, religious or spiritual events are encoded into verbal images. This involves or “recruits” the frontal portions of the brain.


Even when its subtle, the way a person labels the “cause” of a mystic experience, or what they attribute it to, is supplied by the person’s culture and learning history and this can have a significant effect on how they remember the experience hours to days later.  To offer a mundane example, people often hear words that upset them (for example, during arguments). 


After the event has passed, they are very likely to speak of it referring to the words that made them angry or sad, and not a description of the discomfort they created.  The explanation supplants memories of the actual event.  This also happens with religious experiences.   The phenomena are recalled as instances and verifications of the themes in their religious beliefs.



The images associated with the words that we use to label a religious experience, without actively doing anything, strongly affect what we later remember as true.  A religious belief, like all beliefs, is a cognitive strategy.  Religious beliefs attempt to anticipate both events in the world, and our life experiences (including religious experiences) and organize their meaning. Religious belief is different from a religious experience. 


A delusion differs from a belief to the extent that it affects the person’s explanations and perceptions of his or her own private world. Religiosity is the degree to which the experience infuses what the person perceives, thinks, and believes about the world and explains the Cosmos.  Delusions have implications about the person who has them, while religiosity includes beliefs about the entire universe, including its origins and eschatology.  Given that science also offers a cognitive strategy for anticipating events and interpreting their significance, maintaining a religious ideational framework (“belief system”) and its accompanying paradigms cannot be regarded as an epileptic phenomenon.