brain activity during meditation

　　冥想期间的大脑活动

　　the brain is an electrochemical organ - using electromagnetic energy to function.

　　大脑是一电气化学器官-使用电磁能运行。

　　electrical activity emanating from the brain is displayed in the form of brainwaves.

　　以脑波形式显示大脑放射的电活动。

　　there are four categories of these brainwaves. they range from the high amplitude, low frequency delta to the low amplitude, high frequency beta. men, women and children of all ages experience the same characteristic brainwaves. they are consistent across cultures and country boundaries.

　　这些脑波有四个种类。范围为高振幅，低频率δ（德耳塔）到低振幅，高频率β（贝它）。所有年龄的男人，女人，孩子经验同样的特性的脑波。他们是相容的，跨越文化和国家边界。

　　during meditation brain waves alter.

　　冥想时的脑波改变。

　　beta - 13-30 cycles per second - awaking awareness, extroversion, concentration, logical thinking - active conversation. a debater would be in high beta. a person making a speech, or a teacher, or a talk show host would all be in beta when they are engaged in their work.

　　beta（β）-每秒13-30周波-唤醒知觉，外向，专注，逻辑思维-活跃的谈话。一个讨论者会是处于高β（贝它）。一个人讲演，或一位教师，或一次谈话节目主持当他们忙于他们的工作时候都会处于贝它里。

　　alpha - 7-13 cycles per second - relaxation times, non-arousal, meditation, hypnosis

　　alpha（α）-每秒7-13 周波-放松时间，非激励，冥想，催眠状态

　　theta - 4-7 cycles per second - day dreaming, dreaming, creativity, meditation, paranormal phenomena, out of body experiences, esp, shamanic journeys.

　　theta（θ）-每秒4-7周波-白日梦，梦想，创造力，冥想，超现象，离开身体的体验，超感觉知觉，shamanic旅行。

　　a person who is driving on a freeway, and discovers that they can’t recall the last five miles, is often in a theta state - induced by the process of freeway driving. this can also occur in the shower or tub or even while shaving or brushing your hair. it is a state where tasks become so automatic that you can mentally disengage from them. the ideation that can take place during the theta state is often free flow and occurs without censorship or guilt. it is typically a very positive mental state.

　　一个在高速公路上急驰的人，发现他们不能想起最后的五英里，通常就是处在θ（西塔）状态-高速公路驾车引发的。这也可以出现在淋浴或盆浴或甚至当刮胡须或用手掠过头发的时候。这是一种任务处于如此自动的状态以致你可以精神上脱离它们。处在θ（西塔）状态时间里能发生的思维过程通常是自由流动和发生没有审查或内疚。它是很典型的正面精神状态。

　　delta - 1.5-4 or less cycles per second - deep dreamless sleep

　　delta –每秒少于1.5-4次周波-深度无梦睡眠

　　meditation shown to light up brains of buddhists yahoo - may 2003

　　冥想表明点燃了佛教徒的大脑 雅虎 – 2003年五月

　　using new scanning techniques, neuroscientists have discovered that certain areas of the brain light up constantly in buddhists, which indicates positive emotions and good mood.

　　利用新的扫描技术，神经科学家已经发现佛教徒的大脑某区域持续地点燃，大脑显示积极（正面）情感和好的心情。

　　"we can now hypothesize with some confidence that those apparently happy, calm buddhist souls one regularly comes across in places such as dharamsala, india, really are happy," professor owen flanagan, of duke university in north carolina, said wednesday.

　　“我们现在可以假使那些人明显快乐的某些信心，平静的佛教徒灵魂有规律地在地方偶遇例如dharamsala，印度，确实是快乐”，美国北卡罗来纳州牵头大学的欧文·弗拉纳根教授在星期三说道。

　　dharamsala is the home base of exiled tibetan leader the dalai lama.

　　dharamsala是流亡西藏领袖达赖喇嘛(西藏喇嘛教格鲁派(黄教)的两大活佛之一)的总部。

　　the scanning studies by scientists at the university of wisconsin at madison showed activity in the left prefrontal lobes of experienced buddhist practitioners. the area is linked to positive emotions, self-control and temperament.

　　通过麦迪逊的威斯康星州大学科学家的扫描研究表明处于左前额叶的佛教徒修行的体验活动。这个区域与正面的情感，自我控制和急噪（容易激动）相连接。

　　other research by paul ekman, of the university of california san francisco medical center, suggests that meditation and mindfulness can tame the amygdala, an area of the brain which is the hub of fear memory. ekman discovered that experienced buddhists were less likely to be shocked, flustered, surprised or as angry as other people.

　　由加利福尼亚·圣弗朗西斯科医学中心保罗·埃克曼主持的研究，提出冥想和专注可以平淡脑部位的扁桃形结构，它是恐惧记忆中心。埃克曼发现有经验的佛教徒是很少可能被震撼，慌乱激动或同其它人们一样愤怒。

　　flanagan believes that if the findings of the studies can be confirmed they could be of major importance.

　　弗拉纳根认为假如能够证实研究发现它们就具有很大的重要性。

　　"the most reasonable hypothesis is that there is something about conscientious buddhist practice that results in the kind of happiness we all seek," flanagan said in a report in new scientist magazine.

　　弗拉纳根在新科学杂志一份报告中说，“最合理的假使就是存在有关尽责的佛教徒的修行的某些东西，佛教徒的修行练习导致了某种我们寻求的全部快乐”。

　　meditation mapped in monks

　　僧侣的冥想映射

　　during meditation, people often feel a sense of no space

　　冥想时，人们经常感觉没有空间感

　　march 1, 2002 - bbc

　　2002年三月一日-英国广播公司

　　scientists investigating the effect of the meditative state on buddhist monk’s brains have found that portions of the organ previously active become quiet, whilst pacified areas become stimulated.

　　科学家调查了佛教僧侣脑冥想态的作用影响，发现器官的一部分先前活动变得安静，同时安静的部位变得受刺激了。

　　andrew newberg, a radiologist at the university of pennsylvania, us, told bbc world service’s discovery programme: "i think we are poised at a wonderful time in our history to be able to explore religion and spirituality in a way which was never thought possible."

　　安德鲁·纽伯克，美国宾夕法尼亚州大学的放射学家，告诉英国广播公司世界服务发现节目：“我想我们可以泰然自若地面对我们历史中令人惊奇的时刻，在某种程度上能够探索信仰和灵性，这在过去是根本不可想象的。”

　　using a brain imaging technique, newberg and his team studied a group of tibetan buddhist monks as they meditated for approximately one hour.

　　使用大脑成像技术，纽伯克和他的小组研究了一群西藏佛教僧侣，他们冥想了将近一个小时。

　　when they reached a transcendental high, they were asked to pull a kite string to their right, releasing an injection of a radioactive tracer. by injecting a tiny amount of radioactive marker into the bloodstream of a deep meditator, the scientists soon saw how the dye moved to active parts of the brain.

　　当他们达到超越的高度，他们被要求去拉一条风筝线到他们的右侧，释放放射性追踪器的注射剂。通过注射微量放射性标记进入深度冥想者的血液里，科学家不久看见怎样染色感应大脑活跃部位。

　　sense of space

　　空间感

　　later, once the subjects had finished meditating, the regions were imaged and the meditation state compared with the normal waking state.

　　稍后，一旦已经完成冥想的科目，而冥想态与正常觉醒状态相比较，该部位就成像。

　　the scans provided remarkable clues about what goes on in the brain during meditation.

　　扫描提供了有关冥想期间在大脑里所发生的明显线索。

　　"there was an increase in activity in the front part of the brain, the area that is activated when anyone focuses attention on a particular task," dr newberg explained.

　　“大脑前面部位活动加强了，当任何人集中注意力在一特定的任务上，该部位被激活”，纽伯克博士解释说。

　　in addition, a notable decrease in activity in the back part of the brain, or parietal lobe, recognised as the area responsible for orientation, reinforced the general suggestion that meditation leads to a lack of spatial awareness. 另外，大脑后面部位或顶叶的活动明显减少，该部位被认为是负责方向，强化综合暗示，冥想导致空间知觉缺失。

　　dr newberg explained: "during meditation, people have a loss of the sense of self and frequently experience a sense of no space and time and that was exactly what we saw."

　　纽伯克博士解释说：“在冥想期间，人们丧失了自我感，经常体验到没有时间空间感，而这就是我们严密地看见的一切。”

　　prayer power

　　祈祷力量

　the complex interaction between different areas of the brain also resembles the pattern of activity that occurs during other so-called spiritual or mystical experiences.

　　在大脑不同部位复杂的交感也象出现在其它所谓精神和神秘体验期间的活动模式。

　　brain images provide painless study

　　大脑图像提供了无痛研究

　　dr newberg’s earlier studies have involved the brain activity of franciscan nuns during a type of prayer known as "centring".

　　纽伯克博士早期的研究已经涉及到在一种我们熟知的“对准中心”祈祷期间圣芳济会修女的脑活动。

　　as the prayer has a verbal element other parts of the brain are used but dr newberg also found that they, "activated the attention area of the brain, and diminished activity in the orientation area."

　　当祈祷具有口头成分时候，就要用到脑的其它部位，但是纽伯克博士也发现了它们，“激活了脑的注意力部位而减少了方向部位的的活性。”

　　this is not the first time that scientists have investigated spirituality. in 1998, the healing benefits of prayer were alluded to when a group of scientists in the us studied how patients with heart conditions experienced fewer complications following periods of "intercessory prayer".

　　这不是科学家首次研究灵性。在1998年，当一群美国科学家研究有心脏问题病人如何在随后的“调解祈祷”期间体验更少的并发症间接提到了祈祷的疗愈好处。

　　inner world

　　内在世界

　　and at the annual meeting of the american association for the advancement of science in boston last month, scientists from stanford university detailed their research into the positive affects that hypnotherapy can have in helping people cope with long-term illnesses. scientific study of both the physical world and the inner world of human experiences are, according to dr newberg, equally beneficial.

　　而在上月波士顿科学进步美国联合年会上，来自斯坦福大学的科学家详细研究了催眠术疗法正面影响能够有助于人们应对长期疾病。根据纽伯克博士的研究，在身体世界和内在世界这两者的科学研究经验好处是一样的。

　　"when someone has a mystical experience, they perceive that sense of reality to be far greater and far clearer than our usual everyday sense of reality," he said.

　　他说，“当某人具有神秘体验时候，他们感到比我们通常每天的真实感远为巨大和远为清晰”。

　　he added: "since the sense of spiritual reality is more powerful and clear, perhaps that sense of reality is more accurate than our scientific everyday sense of reality."

　　他补充道：“由于精神真实感是更强大和清楚，也许真实感是比我们科学每天的真实感更精确。

　　crystalinks: tibet

　　水晶链接:西藏

　　areas of the brain activated during meditation

　　冥想时激活的大脑区域

　　tracing the synapses of spirituality

　　追踪灵性的神经原的神经线连接（神经键）

　　june 17, 2001 - washington post

　　2001年6月 17, - 华盛顿·波斯特

　　in philadelphia, a researcher discovers areas of the brain that are activated during meditation. at two other universities in san diego and north carolina, doctors study how epilepsy and certain hallucinogenic drugs can produce religious epiphanies. and in canada, a neuroscientist fits people with magnetized helmets that produce "spiritual" experiences for the secular.

　　在费城，研究人员发现冥想期间被激活的脑部位。在圣地亚哥和北卡罗莱纳州其它的两所大学里，医生研究癫痫症及某种引起幻觉的药怎样可以产生信仰出现。而在加拿大，神经科学家给人们戴上长期产生“灵性”体验的磁化头盔。

　　the work is part of a broad new effort by scientists around the world to better understand religious experiences, measure them, and even reproduce them. using powerful brain imaging technology, researchers are exploring what mystics call nirvana, and what christians describe as a state of grace. scientists are asking whether spirituality can be explained in terms of neural networks, neurotransmitters and brain chemistry.

　　由世界各地的科学家广泛进行去更好理解信仰经验，测量它们以及甚至复制它们的新努力是工作的一部分。利用强大的脑成像技术，研究人员正探索了称做涅盘（天堂）的神秘所在，而基督徒描述为一个优雅状态。根据神经网络，神经传递素和脑化学科学家被要求是否可以解释灵性。

　　what creates that transcendental feeling of being one with the universe? it could be the decreased activity in the brain’s parietal lobe, which helps regulate the sense of self and physical orientation, research suggests. how does religion prompt divine feelings of love and compassion? possibly because of changes in the frontal lobe, caused by heightened concentration during meditation. why do many people have a profound sense that religion has changed their lives? perhaps because spiritual practices activate the temporal lobe, which weights experiences with personal significance.

　　什么创造了与宇宙成为一体的超越感觉？研究表明可能是脑部顶叶活动减少引起，顶叶帮助控制自我和身体方向感。信仰如何激励爱与慈悲的神性感？可能由于前叶的改变，通过冥想期间提升的专注而引起，为什么很多人真的具有信仰已经改变他们生活的一深刻感觉？也许因为精神实践激活了颞叶，颞叶用个人的意义称重体验。

　　"the brain is set up in such a way as to have spiritual experiences and religious experiences," said andrew newberg, a philadelphia scientist who authored the book "why god won’t go away." "unless there is a fundamental change in the brain, religion and spirituality will be here for a very long time. the brain is predisposed to having those experiences and that is why so many people believe in god."

　　“脑以这样一种方式建立起来如同具有灵性体验和信仰体验那样”，安德鲁·纽伯克说，一位科学家他写了书“为什么上帝不走开”。“除非脑有基本的改变，信仰和灵性将在这里很长时间。脑先倾向于持有那些体验而那也是许多人们为什么信仰上帝的原因”。

　　the research may represent the bravest frontier of brain research. but depending on your religious beliefs, it may also be the last straw. for while newberg and other scientists say they are trying to bridge the gap between science and religion, many believers are offended by the notion that god is a creation of the human brain, rather than the other way around.

　　该研究也许表现了脑研究的勇敢的边境。仅仅取决于你的宗教信仰，它也许是最后的稻草。因为当纽伯克和其它科学家说他们正努力在科学与宗教之间的隔阂上架桥，按照上帝是人类大脑的创造者得罪了很多信徒，胜过周围其它方式。

　　"it reinforces atheistic assumptions and makes religion appear useless," said nancey murphy, a professor of christian philosophy at fuller theological seminary in pasadena, calif. "if you can explain religious experience purely as a brain phenomenon, you don’t need the assumption of the existence of god."

　　“它强化了无神论者假定而使得宗教看来毫无用途”，南丝·墨菲说，他是pasadena哈里发福勒神学院基督徒体系的教授。“假如你纯粹地把宗教信仰体验看作脑的现象，你就不需要假定上帝的存在。”

　　some scientists readily say the research proves there is no such thing as god. but many others argue that they are religious themselves, and that they are simply trying to understand how our minds produce a sense of spirituality.

　　一些科学家乐意说研究证明没有上帝这一回事。但是许多本身信奉宗教的科学家争论它，而他们只是简单地试图理解我们的心智是如何产生精神感觉的。

　　newberg, who was catapulted to center stage of the neuroscience-religion debate by his book and some recent experiments he conducted at the university of pennsylvania with co-researcher eugene d’aquili, says he has a sense of his own spirituality, though he declined to say whether he believed in god because any answer would prompt people to question his agenda. "i’m really not trying to use science to prove that god exists or disprove god exists," he said.

　　纽伯克靠他的书和某些他在宾夕法尼亚州大学与合作研究员尤金d’aquili引导的实验被弹射进入神经系统科学宗教信仰争论的中心舞台。他的确说具有他自己的灵性感觉，虽然他拒绝说是否他相信上帝因为任何答案会激励人们去质疑他的议程。他说，“我真的没有试图用科学去证明上帝存在或反证明上帝存在”。

　　newberg’s experiment consisted of taking brain scans of tibetan buddhist meditators as they sat immersed in contemplation. after giving them time to sink into a deep meditative trance, he injected them with a radioactive dye. patterns of the dye’s residues in the brain were later converted into images.

　　纽伯克实验在于取得西藏佛教徒冥想者当他们坐着进入沉思时候的脑扫描。在赋予他们时间去投入深度冥想出神态，他给他们注射一种放射性染剂。残留在脑里的染剂样子随后转换为图像。

　　newberg found that certain areas of the brain were altered during deep meditation. predictably, these included areas in the front of the brain that are involved in concentration. but newberg also found decreased activity in the parietal lobe, one of the parts of the brain that helps orient a person in three-dimensional space.

　　纽伯克发现在深度冥想期间某一个脑部位被改变。可预言地，这些包括涉及集中注意力的脑前区。但是纽伯克也发现顶叶活动减少，顶叶为有助于使一个人适应三维空间方向的脑部位之一。

　　"when people have spiritual experiences they feel they become one with the universe and lose their sense of self," he said. "we think that may be because of what is happening in that area ?if you block that area you lose that boundary between the self and the rest of the world. in doing so you ultimately wind up in a universal state."

　　他说，“当人们具有灵性体验他们感觉与宇宙成为一体而失去自我感觉”，“我们认为也许因为在那部位所发生的？如果你阻塞该部位你失去在自我与其余世界间的边界。这样做你就振奋在宇宙状态里。”

　　across the country, at the university of california in san diego, other neuroscientists are studying why religious experiences seem to accompany epileptic seizures in some patients. at duke university, psychiatrist roy mathew is studying hallucinogenic drugs that can produce mystical experiences and have long been used in certain religious traditions.

　　越过国家，在圣地亚哥的加利福尼亚大学，其它神经科学家正在研究为什么信仰体验似乎伴随某些病人的癫痫的抓咬。在牵头大学，科学家罗伊·玛蒂赫正在研究可以产生神秘体验和已经在宗教传统里已经长期在使用的致幻药。

　　could the flash of wisdom that came over siddhartha gautama ?the buddha ?have been nothing more than his parietal lobe quieting down? could the voices that moses and mohammed heard on remote mountain tops have been just a bunch of firing neurons ?an illusion? could jesus’s conversations with god have been a mental delusion?

　　悉达多·高多玛（释迦牟尼之俗姓）抓住了智慧的闪现？佛？只不过他的顶叶镇静下来了？摩西和穆罕默德在偏僻的山顶听到的声音仅仅是一束点燃的神经元？一个幻想？耶酥与上帝的谈话是一精神上的错觉？

　　newberg won’t go so far, but other proponents of the new brain science do. michael persinger, a professor of neuroscience at laurentian university in sudbury, ontario, has been conducting experiments that fit a set of magnets to a helmet-like device. persinger runs what amounts to a weak electromagnetic signal around the skulls of volunteers.

　　纽伯克迄今为止没有做到，但是其他新近的脑科学支持者做到了。安大略湖萨德伯里[加拿大南部城市] 劳伦系大学的神经系统科学家迈克尔·伯辛格已经主导了这实验，把一套磁铁固定在像头盔的装置上。伯辛格在志愿者的头骨周围发射一定量的弱电磁信号。

　　four in five people, he said, report a "mystical experience, the feeling that there is a sentient being or entity standing behind or near" them. some weep, some feel god has touched them, others become frightened and talk of demons and evil spirits.

　　他说，五个人中的四个，汇报一个“神秘体验，感觉有一种意识存在或站在后面或靠近”他们的实体。一些人哭泣，一些人感觉上帝已经触摸了他们，有些变得受惊吓而说到魔鬼和邪灵。

　　"that’s in the laboratory," said persinger. "they know they are in the laboratory. can you imagine what would happen if that happened late at night in a pew or mosque or synagogue?"

　　伯辛格说，“那是在实验室里”，“他们知道他们是在实验室。你可以想象如果那个随后发生在教堂内的靠背长凳或清真寺或犹太教会堂的夜晚会发生什么？”

　　his research, said persinger, showed that "religion is a property of the brain, only the brain and has little to do with what’s out there."

　　伯辛格说，他的研究表明“信仰是脑的财富，只不过是脑很少去向那边做一些什么。”

　　those who believe the new science disproves the existence of god say they are holding up a mirror to society about the destructive power of religion. they say that religious wars, fanaticism and intolerance spring from dogmatic beliefs that particular gods and faiths are unique, rather than facets of universal brain chemistry.

　　相信新科学的那些人反证明上帝的存在，说它们是持有了有关信仰对社会的破坏力的反映。他们说宗教信仰战争，盲信和不容异说从特别的上帝和信仰是独特的、胜过普遍的脑化学的多面教条信心中触发。

　　"it’s irrational and dangerous when you see how religiosity affects us," said matthew alper, author of "the god part of the brain," a book about the neuroscience of belief. "during times of prosperity, we are contented. during times of depression, we go to war. when there isn’t enough food to go around, we break into our spiritual tribes and use our gods as justification to kill one another."

　　“当你明白虔诚怎样影响我们时候，它是没有理性和危险的”，“大脑的上帝部分”书的作者马太·阿尔帕说道。一本有关信仰的神经系统科学之书。“在繁荣时期，我们满足。在消沉时期，我们开始作战。当没有足够的事物供应时候，我们侵占我们的精神部落和使用我们的神作为彼此屠杀的正当理由。”

　　while persinger and alper count themselves as atheists, many scientists studying the neurology of belief consider themselves deeply spiritual.

　　虽然伯辛格和阿尔伯把自己算为无神论者，许多研究信仰的神经学科学家认为他们自己灵性很高。

　　james austin, a neurologist, began practicing zen meditation during a visit to japan. after years of practice, he found himself having to re-evaluate what his professional background had taught him.

　　詹姆士·澳丝汀，一位神经学家，在一次访问日本期间，开始〈佛教〉禅宗冥想练习，多年练习之后，他创建他的职业背景所教导他的他自己的体系。

　　"it was decided for me by the experiences i had while meditating," said austin, author of the book "zen and the brain" and now a philosophy scholar at the university of idaho. "some of them were quickenings, one was a major internal absorption ?an intense hyper-awareness, empty endless space that was blacker than black and soundless and vacant of any sense of my physical bodily self. i felt deep bliss. i realized that nothing in my training or experience had prepared me to help me understand what was going on in my brain. it was a wake-up call for a neurologist."

　　“对我来说这是决定，通过练习冥想的同时我具有了”， 澳丝汀说，他是“禅宗和脑”书的作者以及现在爱达荷州(美国州名)哲学学家。“他们中某些人是兴奋的，主要一个就是国内吸收？强烈的高度知觉，空虚的无穷空间，它比黑色和无声以及我身体自我的任何感觉更黑。我感到深深的祝福。我认识到在我的训练或体验中什么也没有，训练或体验准备好有助于我理解在我脑里正在进行的一切。它是一种呼唤一个神经学家的苏醒。”

　　austin’s spirituality doesn’t involve a belief in god ?it is more in line with practices associated with some streams of hinduism and buddhism. both emphasize the importance of meditation and its power to make an individual loving and compassionate ?most buddhists are disinterested in whether god exists.

　　澳丝汀灵性不包括上帝信仰？它更多地并入到某些印度教和佛教联合体系的实践中。两者都强调冥想的重要性以及冥想的力量产生个人的爱与慈悲？大多数佛教徒是处于上帝是否存在的无私里。

　　but theologians say such practices don’t describe most people’s religiousness in either eastern or western traditions.

　　但是神学家说这类实践描述不了大多数人们要么在东方要么在西方传统里的笃信。

　　"when these people talk of religious experience, they are talking of a meditative experience," said john haught, a professor of theology at georgetown university. "but religion is more than that. it involves commitments and suffering and struggle ?it’s not all meditative bliss. it also involves moments when you feel abandoned by god."

　　“当这些人议论宗教体验的时候，他们正在谈论一种冥想体验”，约翰·荷特说，他是乔治敦大学一位神学教授。“但是信仰远胜过这。它包括许诺和经受痛苦与奋斗？它不是全部的冥想祝福。它也包括你感觉被上帝抛弃的瞬间。”

　　"religion is visiting widows and orphans," he said. "it is symbolism and myth and story and much richer things. they have isolated one small aspect of religious experience and they are identifying that with the whole of religion."

　　“信仰是寡妇和孤儿”，他说。“它是象征和神话及故事与更加富有的东西。它们已经隔离一个人局部形象的信仰体验而它们被看作信仰的全部。”

　　belief and faith, argue believers, are larger than the sum of their brain parts: "the brain is the hardware through which religion is experienced," said daniel batson, a university of kansas psychologist who studies the effect of religion on people. "to say the brain produces religion is like saying a piano produces music."

　　信心和信仰，辩论信徒，比他们的脑部位的数目大得多：“脑就是硬件，通过它体验信仰” ， 堪萨斯州大学的心理学家丹尼尔·巴特森说，他研究信仰影响人们。“去说脑产生信仰就像说一台钢琴产生音乐一样。”

　　at the fuller theological seminary’s school of psychology, warren brown, a cognitive neuropsychologist, said, "sitting where i’m sitting and dealing with experts in theology and christian religious practice, i just look at what these people know about religiousness and think they are not very sophisticated. they are sophisticated neuroscientists, but they are not scholars in the area of what is involved in various forms of religiousness." 在福勒神学院心理学院，一位认知的神经心理学家沃伦·布郎说，“坐下，在那里我正坐着和安排专家与基督徒的信仰练习，我只考虑这些人们所知道的笃信而认为他们不是很世故。他们是诡辩的神经科学家，但是他们不是所涉及各种各样笃信形态这个领域的学者。

　　at the heart of the critique of the new brain research is what one theologian at st. louis university called the "nothing-butism" of some scientists ?the notion that all phenomena could be understood by reducing them to basic units that could be measured.

　　在听说到新脑研究的批评里是什么，是在被某些科学家称做“虚无”的st. 路易斯大学的一位神学家？靠减少它们到可以被测量的基本单位能够理解所有现象的观念。

　　and finally, say believers, if god existed and created the universe, wouldn’t it make sense that he would install machinery in our brains that would make it possible to have mystical experiences?

　　而最后，信徒说，假如上帝存在而创造了宇宙，他会在我们使得神秘体验成为可能的大脑里安置机械就不会有意义？

　　"neuroscientists are taking the viewpoints of physicists of the last century that everything is matter," said mathew, the duke psychiatrist. "i am open to the possibility that there is more to this than what meets the eye. i don’t believe in the omnipotence of science or that we have a foolproof explanation."

　　“神经学家正在取得最后的世纪物理学家的看法一切皆是物质”，领头的精神病学家玛蒂赫说。“我是开启有更多比眼睛所看见的这可能性。我不认为科学万能或不认为我们具有了十分可靠的解释。”

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