Abstract
In our own biology, in our very own body, we have been given the seeds of spirituality. I argue that life events and other experiences that activate particular biological mechanisms in our bodies have a spiritual meaning in themselves. Their spiritual dimension should not be understood as an epiphenomenon: it is fundamental and inescapably intertwined with its biological extent. The scope of self-transcendent experiences considered ranges from flow to mystical experiences. The biological mechanisms that seem to be involved focus on oxytocin cascades, which are an integral part of the regulation of social behaviour across mammal species. Oxytocin has been linked to feelings of love and connectedness as well as to faith. Interestingly, the moment where its concentration is at its highest is during childbirth. This article explores the different varieties of transcendent experience in relation to their biological support processes and the life events they accompany. It stresses the dangers of reducing biology to commodified processes that disregard the importance of their spiritual component. Showing respect to our physical experiences means acknowledging our own transcendence. If we fail doing so, we risk losing one of the most precious gifts we have received: the transcendent within.
Access this chapter
Tax calculation will be finalised at checkout
Purchases are for personal use only
Similar content being viewed by others
Bibliography
Beauregard, M., and V. Paquette. 2006. Neural Correlates of a Mystical Experience in Carmelite nuns. Neuroscience Letters 405 (3): 186–190.
Coward, D.D. 1990. The Lived Experience of Self-Transcendence in Women with Advanced Breast Cancer. Nursing Science Quarterly 3 (4): 162–169.
Csikszentmihalyi, M. 1997. Finding Flow: The Psychology of Engagement with Everyday Life. New York: Basic Books.
DiMatteo, M.R., S.C. Morton, H.S. Lepper, T.M. Damush, M.F. Carney, M. Pearson, and K.L. Kahn. 1996. Cesarean Childbirth and Psychosocial Outcomes: A Meta-Analysis. Health Psychology 15 (4): 303–308.
Eberth, J., and P. Sedlmeier. 2012. The Effects of Mindfulness Meditation: A Meta-Analysis. Mindfulness 3 (3): 174–189.
Enyert, G., and M.E. Burman. 1999. A Qualitative Study of Self-Transcendence in Caregivers of Terminally Ill Patients. American Journal of Hospice and Palliative Medicine® 16 (2): 455–462.
George, M.S., S.H. Lisanby, and H.A. Sackeim. 1999. Transcranial Magnetic Stimulation: Applications in Neuropsychiatry. Archives of General Psychiatry 56 (4): 300–311.
Griffiths, R.R., W.A. Richards, U. McCann, and R. Jesse. 2006. Psilocybin can Occasion Mystical-Type Experiences having Substantial and Sustained Personal Meaning and Spiritual Significance. Psychopharmacology 187 (3): 268–283.
Grigorenko, E.L. 2011. Closeness of All Kinds: The Role of Oxytocin and Vasopressin in the Physiology of Spiritual and Religious Behavior. In Thriving and Spirituality among Youth: Research Perspectives and Future Possibilities, ed. Amy Eva Alberts Warren, Richard M. Lerner, and Erin Phelps, 33–60. Hoboken: Wiley.
Hill, D.R., and M.A. Persinger. 2003. Application of Transcerebral, weak (1 microT) Complex Magnetic Fields and Mystical Experiences: Are they Generated by Field-Induced Dimethyltryptamine Release from the Pineal Organ? Perceptual and Motor Skills 97 (3 suppl): 1049–1050.
Kendrick, K.M., E.B. Keverne, and B.A. Baldwin. 1987. Intracerebroventricular Oxytocin Stimulates Maternal Behaviour in the Sheep. Neuroendocrinology 46 (1): 56–61.
Maslow, A.H. 1962. Lessons from the Peak-Experiences. Journal of Humanistic Psychology 2 (1): 9–18.
Mathes, E.W. 1982. Peak Experience Tendencies: Scale Development and Theory Testing. Journal of Humanistic Psychology 22 (3): 92–108.
Melloni, J., and J. Melloni Ribas. 2001. La mistagogía de los ejercicios. Vol. 24 Editorial SAL TERRAE. Caamargo (Spain).
Moloney, S. 2006. The Spirituality of Childbirth. Birth Issues 15: 41–46.
Nakamura, J., and M. Csikszentmihalyi. 2014. The Concept of Flow. In Flow and the Foundations of Positive Psychology, ed. Mihaly Csikszentmihalyi, 239–263. Berlin: Springer.
Olson, M.S., P.S. Hinds, K. Euell, A. Quargnenti, M. Milligan, P. Foppiano, and B. Powell. 1998. Peak and Nadir Experiences and their Consequences Described by Pediatric Oncology Nurses. Journal of Pediatric Oncology Nursing 15 (1): 13–24.
Olza-Fernández, I., M.A.M. Gabriel, A. Gil-Sanchez, L.M. Garcia-Segura, and M.A. Arevalo. 2014. Neuroendocrinology of Childbirth and Mother–Child Attachment: The Basis of an Etiopathogenic Model of Perinatal Neurobiological Disorders. Frontiers in Neuroendocrinology 35 (4): 459–472.
Pahnke, W.N. 1969. The Psychedelic Mystical Experience in the Human Encounter with Death. Harvard Theological Review 62 (1): 1–21.
Pedersen, C.A., and M.L. Boccia. 2002. Oxytocin Links Mothering Received, Mothering Bestowed and Adult Stress Responses. Stress 5 (4): 259–267.
Persinger, M.A. 1983. Religious and Mystical Experiences as Artifacts of Temporal Lobe Function: A General Hypothesis. Perceptual and Motor Skills 57 (3 suppl): 1255–1262.
Sadler, M., M.J.D.S. Santos, D. Ruiz-Berdún, G. Leiva Rojas, E. Skoko, P. Gillen, and J.A. Clausen. 2016. Moving Beyond Disrespect and Abuse: Addressing the Structural Dimensions of Obstetric Violence. Reproductive Health Matters 24 (47): 47–55.
Saroglou, V., C. Buxant, and J. Tilquin. 2008. Positive Emotions as Leading to Religion and Spirituality. The Journal of Positive Psychology 3 (3): 165–173.
Smulders, B., M. Croon, and R.C. Feenstra. 2002. Parto seguro: Una guía completa. Girona: Médici.
Stellar, J.E., A.M. Gordon, P.K. Piff, D. Cordaro, C.L. Anderson, Y. Bai, L.A. Maruskin, and D. Keltner. 2017. Self-Transcendent Emotions and their Social Functions: Compassion, Gratitude, and Awe Bind us to others through Prosociality. Emotion Review 9 (3): 200–207.
Strassman, R. 2000. DMT: The Spirit Molecule: A Doctor’s Revolutionary Research into the Biology of Near-Death and Mystical Experiences. New York: Simon and Schuster.
Thomas, L.E., and P.E. Cooper. 1978. Measurement and Incidence of Mystical Experiences: An Exploratory Study. Journal for the Scientific Study of Religion 17 (4): 433–437.
Vago, D. R. and S. A. M. David. 2012. Self-Awareness, Self-Regulation, and Self-Transcendence (S-ART): A Framework for Understanding the Neurobiological Mechanisms of Mindfulness. Frontiers in Human Neuroscience 6 (Article 296), 1–30.
Van Cappellen, P., B.M. Way, S.F. Isgett, and B.L. Fredrickson. 2016. Effects of Oxytocin Administration on Spirituality and Emotional Responses to Meditation. Social Cognitive and Affective Neuroscience 11 (10): 1579–1587.
Yaden, D.B., J. Haidt, R.W. Hood Jr., D.R. Vago, and A.B. Newberg. 2017. The Varieties of Self-Transcendent Experience. Review of General Psychology 21 (2): 143–160.
Author information
Authors and Affiliations
Corresponding author
Editor information
Editors and Affiliations
Rights and permissions
Copyright information
© 2020 Springer Nature Switzerland AG
About this chapter
Cite this chapter
Lumbreras, S. (2020). The Transcendent Within: How Our Own Biology Leads to Spirituality. In: Fuller, M., Evers, D., Runehov, A., Sæther, KW., Michollet, B. (eds) Issues in Science and Theology: Nature – and Beyond. Issues in Science and Religion: Publications of the European Society for the Study of Science and Theology, vol 5. Springer, Cham. https://doi.org/10.1007/978-3-030-31182-7_15
Download citation
DOI: https://doi.org/10.1007/978-3-030-31182-7_15
Published:
Publisher Name: Springer, Cham
Print ISBN: 978-3-030-31181-0
Online ISBN: 978-3-030-31182-7
eBook Packages: Religion and PhilosophyPhilosophy and Religion (R0)