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An example of divine retribution is the story found in many cultures about a great flood destroying all of humanity, as described in the Epic of Gilgamesh, the Hindu Vedas, or the Book of Genesis (6:9–8:22), leaving one principal 'chosen' survivor. In the first example, it is Utnapishtim, in the Hindu Vedas it is Manu and in the last example ...
Richard King also points to disjunction between "mystical experience" and social justice: [56] The privatisation of mysticism – that is, the increasing tendency to locate the mystical in the psychological realm of personal experiences – serves to exclude it from political issues as social justice.
There are several examples of religious interpretation being used to explain events. These include: The mercy and justice of God, the devil, religious rituals, and effective or ineffective prayers. [2] A miracle is an example of an event that is often attributed to supernatural causality due to the lack of natural or scientific explanation.
The challenge for the psychology of religion is essentially threefold: to provide a thoroughgoing description of the objects of investigation, whether they be shared religious content (e.g., a tradition's ritual observances) or individual experiences, attitudes, or conduct;
Overall, when the research on religiosity and personality is summarized, there does not appear to be a strong link between the two. [2] While there is research to suggest that there is a modest relationship between mental ability and religiosity, mental ability is not considered an aspect of personality. [2]
Cognitive science of religion is the study of religious thought, theory, and behavior from the perspective of the cognitive sciences.Scholars in this field seek to explain how human minds acquire, generate, and transmit religious thoughts, practices, and schemas by means of ordinary cognitive capacities.
Other faiths are even more subtle: the doctrine of karma shared by Buddhism and Hinduism is a divine law similar to divine retribution but without the connotation of punishment: our acts, good or bad, intentional or unintentional, reflect back on us as part of the natural working of the universe.
This contrasts with the psychology of religion which studies mental, rather than neural states. Supporters of the neuroscience of religion say there is a neurological and evolutionary basis for subjective experiences traditionally categorized as spiritual or religious. [ 3 ]