First:
Scientists have so far identified about 20 hard-wired, evolved "adaptations" as the building blocks of religion. Like attachment, they are mechanisms that underlie human interactions: Brain-imaging studies at the National Institutes of Health showed that when test subjects were read statements about religion and asked to agree or disagree, the same brain networks that process human social behavior — our ability to negotiate relationships with others — were engaged.
Under exactly what circumstances do we know these brain networks become engaged? If we ask people about their pets, are these networks engaged? If people are shown a picture of, say, a chimpanzee holding hands and walking with a human, and asked about it, are these networks engaged? If so, what conclusion should we reach about pets and chimpanzees?
And then on the "helmeted research subjects":
Beyond psychological adaptations and mechanisms, scientists have discovered neurological explanations for what many interpret as evidence of divine existence. Canadian psychologist Michael Persinger, who developed what he calls a "god helmet" that blocks sight and sound but stimulates the brain's temporal lobe, notes that many of his helmeted research subjects reported feeling the presence of "another." Depending on their personal and cultural history, they then interpreted the sensed presence as either a supernatural or religious figure. It is conceivable that St. Paul's dramatic conversion on the road to Damascus was, in reality, a seizure caused by temporal lobe epilepsy.
I would really like to know what experience people who wore the "God helmet" but didn't experience a supernaturasl or religious figure had; and wht the corre;lation between those who experienced "another" presence and the religious background of all the participants.
As to the validity of Persinger's results, they haven't been replicated (at least not for peer reviewed scientific literature). A failure to replicate Persinger's results has been published in the scientific literature (from
wikipedia):
The apparatus, placed on the head of an experimental subject, generates weak fluctuating (i.e. "complex") magnetic fields. These fields are approximately as strong as those generated by a land line telephone handset or an ordinary hair dryer, but far weaker than that of an ordinary fridge magnet. It is used extensively by Michael Persinger, a neuroscientist at Laurentian University in Sudbury, Ontario, Canada. Persinger has published extensively about the effects on the human brain of the "complex" magnetic fields generated by the God helmet and other similar devices.<3> Many subjects have reported "mystical experiences and altered states"<4> while wearing the God Helmet. Although demonstrated to journalists<5> and documentarists,<6> these effects await the publication of independent replications in formal peer-reviewed scientific journals. The only attempt at replication published in the scientific literature reported a failure to replicate Persinger's effects.<7> Persinger claims the replication was flawed.<8><9> The Swedish group disagrees.<10>
These experiments are interesting, but, I did not see a significant explanation for how these brain images or "God helmet" establish that man created god.