The experience of death as a peaceful regression into timelessness as the brain dies won praise from readers as varied as author Arthur C. Clarke, eminent theologian Harvey Cox, and the Dalai Lama and sparked a new interest in the field. What Andrew B. Newberg and others "discovered is that intensely focused spiritual contemplation triggers an alteration in the activity of the brain that leads one to perceive transcendent religious experiences as solid, tangible reality. In other words, the sensation that Buddhists call "oneness with the universe"." The orientation area requires sensory input to do its calculus. "If you block sensory inputs to this region, as you do during the intense concentration of meditation, you prevent the brain from forming the distinction between self and not-self," says Newberg. With no information from the senses arriving, the left orientation area cannot find any boundary between the self and the world. As a result, the brain seems to have no choice but "to perceive the self as endless and intimately interwoven with everyone and everything." "The right orientation area, equally bereft of sensory data, defaults to a feeling of infinite space. The meditators feel that they have touched infinity." The radical Catholic theologian Eugen Drewermann developed a two-volume critique of traditional conceptions of God and the soul and a reinterpretation of religion (Modern Neurology and the Question of God) based on current neuroscientific research. However, it has also been argued "that neurotheology should be conceived and practiced within a theological framework." Furthermore, it has been suggested that creating a separate category for this kind of research is moot since conventional Behavioural and Social Neurosciences disciplines can handle any empirical investigation of this nature. Various theories regarding the evolutionary origin of religion and the evolutionary psychology of religion have been proposed. In 1969, British biologist Alister Hardy founded a Religious Experience Research Centre at Oxford after retiring from his post as Linacre Professor of Zoology. Citing William James's "The Varieties of Religious Experience" (1902), he set out to collect first-hand accounts of numinous experiences. He was awarded the Templeton Prize before his death in 1985. His successor David Hay suggested in "God’s Biologist: A life of Alister Hardy" (2011) that the RERC later dispersed as investigators turned to newer techniques of scientific investigation. During the 1980s Michael Persinger stimulated the temporal lobes of human subjects with a weak magnetic field using an apparatus that popularly became known as the "God helmet" and reported that many of his subjects claimed to experience a "sensed presence" during stimulation.