Сила восьми. Научное доказательство эффекта молитвы и группового намерения - Линн Мак-Таггарт

30. Poole, Matthew, «Commentary on Acts 1:14». Matthew Poole’s English Annotations on the Holy Bible. «http://www.studylight.org/commentaries/mpc/view.cgi?bk=ac&ch=1». 1685.

31. «Commentary on Acts 1:14». «Cambridge Greek Testament for Schools and Colleges». «http://www.studylight.org/commentaries/cgt/view.cgi?bk=ac&ch=1». 1896.

32. Llloyd John Oglivie, Drumbeat of Love (Word books, 1976): 19–20.

33. L. Oglivie, Drumbeat of Love (Word Books, 1976): 20.

34. Matthew Black, An Aramaic Approach to the Gospels and Acts, Peabody, Massachusetts: Hendrickson Publishing 1967: 10.

35. http://www.studylight.org/commentary/acts/2–1.html#acc

36. http://www.studylight.org/commentary/acts/2–1.html#acc

37. M. C. Dillbeck et al. «The Transcendental Meditation program and crime rate change in a sample of 48 cities», Journal of Crime and Justice, 1981; 4: 25–45.

38. J. Hagelin, et al., «Effects of group practice of the Transcendental Meditaiton program on preventing violent crime in Washington, D. C.: Results of the National Demonstration Project, June – July 1993», Social Indicators Research, 1999; 47 (2): 153–201.

39. W. Orme-Johnson et al., «International peace project in the Middle East: the effects of the Maharishi technology of the unified field», Journal of Conflict Resolution, 1988; 32: 776–812.

40. Update footnote about Jahn and Dunne.

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42. SRI LANKA’S RETURN TO WAR: LIMITING THE DAMAGE Asia Report № 146–20 February 2008: http://www.refworld.org/pdfid/47bc2e5c2.pdf

43. Paul Tighe, «Sri Lanka Battles Tamil Rebels in Land, Air and Sea Attacks», Bloomberg, September 18, 2008: http://www.bloomberg.com/apps/news?pid=newsarchive&sid=aq0MUmQ01f6o

44. Beauregard, M. and O’Leary, D. The Spiritual Brain: A Neuroscientist’s Case for the Existence of the Soul, 2007:

45. Maslow, A.H., Religions, Values, and Peak-Experiences (Stellar Books, 2014: 33).

46. A. Newberg, Enlightenment: 40.

47. McTaggart, L. The Field: the Quest for the Secret Force of the Universe (HarperCollins, 2001): p. 6–7.

48. W. James, The Varieties of Religious Experience. New York: The New American Lib rary, 1958: 67, quoted in A. Greeley, Ecstasy: A Way of Knowing, Prentice Hall, 1974: 8–9.

49. A. Greeley, Ecstasy: A Way of Knowing, Prentice Hall, 1974.

50. Dr. A. Newberg and M. R. Waldman, How Enlightenment Changes Your Brain: The New Science of Transformation (UK: Hay House, 2016): 43.

51. Newberg, A. Why God won’t Go Away (Ballantine, 2001): page 103.

52. Newberg, Enlightenment, op cit: 52.

53. Newberg, op cit.: pp. 118–119.

54. Newberg, op cit, pр. 121–122.

55. Newberg, op cit, pp. 126–127.

56. Livinston, K. Religious practice, brain, and belief», Journal of Cognition and Culture, 2005; 5: 1–2.

57. Newberg, Andrew, MD. What We Believe What we Believe: Uncovering Our biological need for Meaning, Spirituality, and Truth (Free Press, 2006): 195.

58. Newberg, ibid: page 200–205.

59. Underhill, E. Mysticism, etc.

60. Newberg, Enlightenment, op cit: page 91.

61. A. Newberg, Enlightenment, op cit; 91.

62. As quoted in Levin, J. «The Transcendent Experience: Conceptual, Theoretical, and Epidemiologic Perspectives», EXPLORE, 2005, 1 (2): 89–101.

63. A. Greeley, Ecstasy: A Way of Knowing, op cit.

64. A. Newberg, Why God Won’t Go Away, op cit: 108; Enlightenment, op cit: 64–5.

65. J. Levin, «The Transcendent Experience».

66. H. S. Lewis.

67. Ibid.

68. G. Harris, «Healing in Feminist Wicca», in L. L. Barnes and S. S. Sered, eds, Religion and Healing in America (Oxford University Press, 2005): 258–261.

69. T. J. Kaptchuk, «Placebo studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedial healing», Philosophical Transactions of the Royal Society B, 2011; 366: 1849–58.

70. Ted J. Kaptchuk, «Palcebo Studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedical healing», Philosophical Transactions of The Royal Society B Biological Sciences; 2011; 366 (15672) 1849–58.

71. Robbie Davis-Floyd, «Research Paper on Rituals», unpublished, citing: d’Aquili, Eugene G., et al. The Spectrum of Ritual: A Biogenetic Structural Analysis, New York: Columbia University Press, 1979.

72. T. J. Kaptchuk, «Placebo studies and ritual theory: a comparative analysis of Navajo, acupuncture and biomedial healing», Philosophical Transactions of the Royal Society B, 2011; 366: 1849–1858.

73. E. Durkheim, Les Formes Elementaires de la Vie Religieuse, Paris: Alcan, as quoted in R. Fischer, et al, «The Fire-Walker’s High: Affect and Physiological REesponses in an Extreme Collective Ritual», 2014: PLoS ONE 2014: 9 (2): e88355.doil:10.1371/journal.pone.0088355

74. J. Haidt, et al, Hive Psychology, Happiness, and Public Policyt, The Journal of Legal Studies, 2008; 37 (S2): S133-S156.

75. S. Tewari, et al., «Participation in Mass Gatherings Can Benefit Well-Being: Longitudinal and Control Data from a North Indian Hindu Pilgrimage Event», PLoS One, 2012.

76. Ibid.

77. Fischer, op cit.

78. B. Bittman, et al, «Composite effects of group drumming nusic therapy on modulation of neuroendocrine-immuyne parameters in normal subjects».

79. Stevens, quoted by S Krippner in Schlitz, M., et al, Consciousness & Healing: Integral Approaches to Mind-Body Medicine (Elsevier, 2005).

80. P. Reddish, et al., «Let’s Dance Together: Synchrony, Shared Intentionality and Cooperation», PLos ONE, 2013; 8 (8): e71182. Doi: 10.1371/journal.pone.0071182; S. S. Wiltermuth and C. Heath, «Synchrony and cooperation».

81. Quentin D. Atkinson and Harvey Whitehouse, «The cultural morphospace of ritual form», Evolution and Human Behavior, 2011, 32 (1): 50–62.

82. Deirdre Meintel and Geraldine Mossiere, «Reflections on Healing Rituals, Practices and Discourse in Contemporary Religious Groups», Ethnologies, 2011; 33.

83. Ibid.

84. J. W. Pennebacker, «Wiriting about emotional experiences as a therapeutic process, Psycholo Sci, 1997; 8: 162–66; J. W. Pennebacker, ME Francis. «Cognitive, emotional, and language processes in disclosure, Cogn Emot. 1996; 10: 601–626, as references in J. Levin, «How Faith Heals: A Theoretical Model», Explore, 2009; 5 (2): 77–96.