Religious experiences are not hallucinations but real phenomena which can be studied empirically.

Many neurologists try to simulate religious experiences and argue that we are hard-wired to be religious and are more susceptible to religious experiences. For example see: God helmet.

What these neurologists don't understand is that this theory doesn't address the varieties of religious experiences that is experienced by religious people or the mystics. All religious experiences doesn't just run inside our heads and it is more often the case that these powerful experiences always go beyond the brain and influence the body and the surroundings of the experiencing individuals. 

Often such experiences are ignored by connecting it with Temporal lobe epilepsy and other kinds of seizures. No such explanations are suffice to explain the timing and the varieties of religious experiences that are observed. Can neurologists simulate the experience of a body lifted from the ground?

"A rapture is absolutely irresistible; whilst union, inasmuch as we are then on our own ground, may be hindered, though that resistance be painful and violent; it is, however, almost always impossible. But rapture, for the most part, is irresistible. It comes, in general, as a shock, quick and sharp, before you can collect your thoughts, or help yourself in any way, and you see and feel it as a cloud, or a strong eagle rising upwards, and carrying you away on its wings. 

I repeat it: you feel and see yourself carried away, you know not whither. For though we feel how delicious it is, yet the weakness of our nature makes us afraid at first, and we require a much more resolute and courageous spirit than in the previous states, in order to risk everything, come what may, and to abandon ourselves into the hands of God, and go willingly whither we are carried, seeing that we must be carried away, however painful it may be; and so trying is it, that I would very often resist, and exert all my strength, particularly at those times when the rapture was coming on me in public. I did so, too, very often when I was alone, because I was afraid of delusions. Occasionally I was able, by great efforts, to make a slight resistance; but afterwards I was worn out, like a person who had been contending with a strong giant; at other times it was impossible to resist at all: my soul was carried away, and almost always my head with it,—I had no power over it,—and now and then the whole body as well, so that it was lifted up from the ground. 

This has not happened to me often: once, however, it took place when we were all together in choir, and I, on my knees, on the point of communicating. It was a very sore distress to me; for I thought it a most extraordinary thing, and was afraid it would occasion much talk; so I commanded the nuns—for it happened after I was made Prioress—never to speak of it. But at other times, the moment I felt that our Lord was about to repeat the act, and once, in particular, during a sermon,—it was the feast of our house, some great ladies being present,—I threw myself on the ground; then the nuns came around me to hold me; but still the rapture was observed. 

I made many supplications to our Lord, that He would be pleased to give me no more of those graces which were outwardly visible; for I was weary of living under such great restraint, and because His Majesty could not bestow such graces on me without their becoming known. It seems that, of His goodness, He has been pleased to hear my prayer; for I have never been enraptured since. It is true that it was not long ago. It seemed to me, when I tried to make some resistance, as if a great force beneath my feet lifted me up. I know of nothing with which to compare it; but it was much more violent than the other spiritual visitations, and I was therefore as one ground to pieces; for it is a great struggle, and, in short, of little use, whenever our Lord so wills it. There is no power against His power.  At other times He is pleased to be satisfied when He makes us see that He is ready to give us this grace, and that it is not He that withholds it. Then, when we resist it out of humility, He produces those very effects which would have resulted if we had fully consented to it. 

The effects of rapture are great: one is that the mighty power of our Lord is manifested; and as we are not strong enough, when His Majesty wills it, to control either soul or body, so neither have we any power over it; but, whether we like it or not, we see that there is one mightier than we are, that these graces are His gifts, and that of ourselves we can do nothing whatever; and humility is deeply imprinted in us. And further, I confess that it threw me into great fear, very great indeed at first; for when I saw my body thus lifted up from the earth, how could I help it? Though the spirit draws it upwards after itself, and that with great sweetness, if unresisted, the senses are not lost; at least, I was so much myself as to be able to see that I was being lifted up. The majesty of Him who can effect this so manifests itself, that the hairs of my head stand upright, and a great fear comes upon me of offending God, who is so mighty. This fear is bound up in exceedingly great love, which is acquired anew, and directed to Him, who, we see, bears so great a love to a worm so vile, and who seems not to be satisfied with attracting the soul to Himself in so real a way, but who will have the body also, though it be mortal and of earth so foul, such as it is through our sins, which are so great."

         - Life of Teresa of Avila

 So religious experiences are not hallucinations and in my opinion the argument from Religious experiences is one of the strongest arguments ever made in favour for the existence of the divine.