This book proposes another unique basis for the origins of religion from disturbances in brain function. It proposes the novel idea that near-death and out-of-body experiences (ND/OBE) engendered "a sense of the divine" in ancient man. As the author points out, key aspects of ND/OBE are thematic of all later established religions. These include journeys to heaven, sightings of brightly-lit godlike figures, and dead people now alive. Thus, ND/OBE could be the originating source of these spiritual motifs. To this, the author adds a fourth factor: various brain influences contribute to or modulate ND/OBE. Such cognate neurological disorders include REM-sleep intrusions, sleep paralysis, narcolepsy, and the Guillain-Barre syndrome. Errors due to aberrant switching between key neural control centers disrupt critical state-boundaries between consciousness and dreaming. This may induce NDE. Thus, in this state, subjects temporarily fail to understand where they are, undergo loss of self, and detached from the world. They imagine a "union with Gods." Here, then, is the biological basis of ineffability. Ancient humans gained beliefs about the "supernatural" through day-to-day existence. This book argues that near death experiences and cognate neurological conditions, some genetically-determined, could have facilitated, even augmented such beliefs. Hence, in configuring another realm of "spiritual" experience beyond the known environment, these neurological possibilities offer effective traction.

Research into gluten sensitivity has never been more popular nor more exciting. Thus a call for a new book, Celiac Disease: Methods and Protocols, devoted entirely to techniques and technology seemed a most appropriate undertaking. I am therefore grateful to Professor J. M. Walker for inviting me to complete this task for Humana Press. To do this would have been imp- sible without the contributions of friends and colleagues from around the world who have devoted so much interest to the project. It has also been necessary for them to master the unique chapter-writing skills required of every ma- script published in this series of laboratory monographs. With regard to gluten sensitivity we are in a period of great change, occasioned by the introduction of reproducible methods for cloning lymp- cytes, the application of physical methods to identify gluten sequences as T-cell antigens, the study of peptide responses in vitro and in vivo by either jejunal or rectal challenge, elucidating the locations of other genes concerned in pathogenesis, or the use of elegant immunohistocytochemical and mRNA probing techniques for analyzing the finer points of the mucosal inflam- tory response to gluten.

This book proposes another unique basis for the origins of religion from disturbances in brain function. It proposes the novel idea that near-death and out-of-body experiences (ND/OBE) engendered "a sense of the divine" in ancient man. As the author points out, key aspects of ND/OBE are thematic of all later established religions. These include journeys to heaven, sightings of brightly-lit godlike figures, and dead people now alive. Thus, ND/OBE could be the originating source of these spiritual motifs. To this, the author adds a fourth factor: various brain influences contribute to or modulate ND/OBE. Such cognate neurological disorders include REM-sleep intrusions, sleep paralysis, narcolepsy, and the Guillain-Barre syndrome. Errors due to aberrant switching between key neural control centers disrupt critical state-boundaries between consciousness and dreaming. This may induce NDE. Thus, in this state, subjects temporarily fail to understand where they are, undergo loss of self, and detached from the world. They imagine a "union with Gods." Here, then, is the biological basis of ineffability. Ancient humans gained beliefs about the "supernatural" through day-to-day existence. This book argues that near death experiences and cognate neurological conditions, some genetically-determined, could have facilitated, even augmented such beliefs. Hence, in configuring another realm of "spiritual" experience beyond the known environment, these neurological possibilities offer effective traction.

Research into gluten sensitivity has never been more popular nor more exciting. Thus a call for a new book, Celiac Disease: Methods and Protocols, devoted entirely to techniques and technology seemed a most appropriate undertaking. I am therefore grateful to Professor J. M. Walker for inviting me to complete this task for Humana Press. To do this would have been imp- sible without the contributions of friends and colleagues from around the world who have devoted so much interest to the project. It has also been necessary for them to master the unique chapter-writing skills required of every ma- script published in this series of laboratory monographs. With regard to gluten sensitivity we are in a period of great change, occasioned by the introduction of reproducible methods for cloning lymp- cytes, the application of physical methods to identify gluten sequences as T-cell antigens, the study of peptide responses in vitro and in vivo by either jejunal or rectal challenge, elucidating the locations of other genes concerned in pathogenesis, or the use of elegant immunohistocytochemical and mRNA probing techniques for analyzing the finer points of the mucosal inflam- tory response to gluten.

Personalised accounts of out-of-body (OBE) and near-death (NDE) experiences are frequently interpreted as offering evidence for immortality and an afterlife. Since most OBE/NDE follow severe curtailments of cerebral circulation with loss of consciousness, the agonal brain supposedly permits 'mind', 'soul' or 'consciousness' to escape neural control and provide glimpses of the afterlife.
Michael Marsh critically analyses the work of five key writers who support this so-called "dying brain" hypothesis. He firmly disagrees with such otherworldly 'mystical' or 'psychical' interpretations, ably demonstrating how they are explicable in terms of brain neurophysiology and its neuropathological disturbances. The original basis and thrust of Marsh's claim sees the recorded phenomenology as reflections of brains rapidly reawakening to full conscious-awareness, consistent with other reported phenomenologies attending recovery from antecedent states of unconsciousness: the "re-awakening brain" hypothesis. From this basis, Marsh also offers a re-classification of NDE into early and late phase sequences, thereby dismantling the untenable concepts of "core" and "depth" experiences.
Marsh further provides a detailed examination of the spiritual and quasi-religious overtones accorded OBE/NDE, highlighting their inconsistencies when compared with classical accounts of divine disclosure, and the eschatological precepts of resurrection belief as professed credally. In assessing the implications of anthropological, philosophical, and theological concepts of 'personhood' and 'soul' as arguments for personal survival after death, Marsh celebrates the role of conventional faith in appropriating the expectant biblical promises of a 'New Creation'.

A study of human beings - our origins, status, beginnings and endings. It asks what is entailed in being human?