The Study Of Religious Experience

The renowned scientist Sir Alister Hardy approached the complex field of religious and spiritual experience in a similar disciplined and scientific manner in which he approached natural science. Asking people from the public to send him accounts of first-hand experiences with spiritual or religious powers, he established the Religious Experience Research Centre that has remained at the forefront of the academic study of religious experiences. This book will take his work forward and show how to study religious and spiritual experiences in the 21st century. The Study of Religious Experience aims to show how a range of disciplines - including anthropology, philosophy, religious studies, theology, biblical studies and history - approach the topic of religious experience, how this approach is applied and what contributions they make to the study of religious experience.

Annotation Ann Taves addresses the subject of religious experience directly and the problems of reductionism and humanistic fears of the sciences indirectly and by example. The orientation of this book is practical more than philosophical.

Harvard psychologist and philosopher William James' The Varieties of Religious Experience: A Study in Human Nature explores the nature of religion and, in James' observation, its divorce from science when studied academically. After publication in 1902 it quickly became a canonical text of philosophy and psychology, remaining in print through the entire century. "Scientific theories are organically conditioned just as much as religious emotions are; and if we only knew the facts intimately enough, we should doubtless see 'the liver' determining the dicta of the sturdy atheist as decisively as it does those of the Methodist under conviction anxious about his soul. When it alters in one way the blood that percolates it, we get the Methodist, when in another way, we get the atheist form of mind."

First published in 1902, William James's Varieties of Religious Experience is considered a classic in religious studies and the psychology of religion. But how has James's classic study weathered decades of development in psychology and behavioral sciences? Do the assertions about religious experience in the Varieties still ring true in light of neuro-cognitive and neuro-hormonal research, resiliency studies, studies of temperament, and traumatic studies? By extending William James's own research throughout the century since its publication this volume seeks to answer those questions. In doing so, it revolutionizes our understanding of James's own view of psychology and reveals the extraordinary value of James's perspective for religion, psychology, and spirituality today. In doing so, it offers vital insights for pastoral care and faith development at both the individual and congregational level. From the Introduction by James Fowler: Drawing on the authenticity of her own experience, Bridgers carries us into a remarkably clear and well documented account that traces William James's evolution as a psychologist, philosopher, and a deeply engaged inquirer into the dynamics of spiritual development and transformation... This book has a major contribution to make. Bridgers's study illumines the horizons of contemporary research in the study of religious experience, in all its varieties, and in the context of globalization.

Many regard religious experience as the essence of religion, arguing that narratives might be created and rituals invented but that these are always secondary to the original experience itself. However, the concept of "experience" has come under increasing fire from a range of critics and theorists. This Reader presents writings from both those who assume the existence and possible universality of religious experience and those who question the very rhetoric of "experience". Bringing together both classic and contemporary writings, the Reader showcases differing disciplinary approaches to the study of religious experience: philosophy, literary and cultural theory, history, psychology, anthropology; feminist theory; as well as writings from within religious studies. The essays are structured into pairs, with each essay separately introduced with information on its historical and intellectual context. The ultimate aim of the Reader is to enable students to explore religious experience as rhetoric created to authorize social identities. The book will be an invaluable introduction to the key ideas and approaches for students of Religion, as well as Sociology and Anthropology. CONTRIBUTORS: Robert Desjarlais, Diana Eck, William James, Craig Martin, Russell T. McCutcheon, Wayne Proudfoot, Robert Sharf, Ann Taves, Charles Taylor, Joachim Wach, Joan Wallach Scott, Raymond Williams

Religious Experience Revisited explores the contested relationship between experiences and expressions of religion. The entanglements of experience and expression are taken as a point of departure to develop a hermeneutics of religion in interdisciplinary and international perspectives.

This book shows how the relationship between wellbeing and spirituality is studied by a range of disciplines including religious studies, theology, anthropology, psychology and history while also linking the debate to various religious traditions including Christianity, Buddhism, Islam, Afro-Brazilian religion and even paranormal experiences.

Technical advances in the life and medical sciences have revolutionised our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviours. What is missing from this literature is a strong voice speaking to these behavioural and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.