Although not universally true, many sudden conversions are associated with heightened feeling and states of arousal (Paloutzian, 1996). Prioar to conversion, a person may pray and meditate. Prayer and meditation have been linked to the following positive physiological and psychological states (Newberg, Alavi et al., 2001; Newberg & Newberg, 2005): (a) The person may feel that his or her stress, worries, and anxiety have dissipated. This relaxed state is indicated by lower levels of the stress hormone cortisol in urine and plasma during meditation (Sudsuang, Chentanez, & Veluvan, 1991). (b) The person is likely to feel less pain and fear than under normal conditions, while breathing slower and having sensations of joy and euphoria (Newberg & Newberg, 2005). These positive feelings are associated with the release of beta-endorphins during meditation (Kiss, Kocsis, Csaki, Corcs, & Halasz, 1997). Beta-endorphins are opiods produced in the hypothalamus and distributed to the brain's sub-cortical areas. (c) The sensations of happiness and euphoria may be further enhanced by the overall elevation in serotonin during meditation, as shown by the increased breakdown products of serotonin in urine after meditation (Walton, Pugh, Gelderloos, & Macrae, 1995). Higher levels of serotonin provide feelings of happiness and have a modulatory effect on dompamine, which also leads to feelings of euphoria (Newberg & Newberg, 2005). (d) The person may experience the sensation of progressively deeper relaxation. This is linked to the increased parasympathetic nervous system activity during meditation, which leads to lower heart and respiratory rate (Newberg & Newberg, 2005). (e) Sensitivity to pain and activity in the central nervous system may be reduced thanks to the neurohormone melatonin (Shaji & Kulkarni, 1998). Melatonin is produced in increased levels during meditation (Tooley, Armstrong, Norman, & Sali, 2000).
A meaning system analysis says that such experiences are important not merely because of their unusual phenomenology or because they happen to be pleasurable, but because they are interpreted and experienced within the person's meaning system. They are appraised and given new meaning (Park, 2005) and given the right circumstances can produce change in central elements of the person's meaning system sufficient to call it religious conversion of spiritual transformation (Paloutzian, 2005).
These positive effects may be enhanced when the potential convert is in a social context with religious adherents who are also praying and meditating (Paloutzian, Fikes, & Hutesbaut, 2002). It would make sense that experiencing a sense of euphoric happiness through prayer or meditation would make a person more likely to convert, especially when circumstances dictate a new religious or spiritual attribution for the experience (Spilka, Shaver, & Kirkpatrick, 1985; Spilka et al., 2003). We hypothesize that the positive physiological experiences that a person has during meditation will make sudden conversion more likely. It seems, therefore, that neurological evidence may be consistent with well-known principles from social psychology that indicate that a change in belief may be a consequence of a change in behavior. In fact, in a classic text on relation between attitude, belief, and behavior change, it was observed that in the Old Testament (Hebrew Bible), "The rabbis are enjoined not to make their parishioners or converts believe in God before they are asked to pray, but to have them pray first so that belief will follow" (Zimbardo & Ebbesen, 1970, p. 13).