Synopsis
Book by Newberg MD Andrew Mark Robert Waldman
Extrait
Chapter One
Religion and the human brain
Our time is distinguished by wonderful achievements in the fields of scientific understanding and the technical application of those insights. Who would not be cheered by this? But let us not forget that knowledge and skills alone cannot lead humanity to a happy and dignified life. Humanity has every reason to place the proclaimers of high moral standards and values above the discoverers of objective truth. What humanity owes to personalities like Buddha, Moses, and Jesus ranks for me higher than all the achievements of the inquiring and constructive mind.—Albert Einstein, The Human Side
Who cares about God? Prelude to a Neurological and Spiritual Revolution
God.
In America, I cannot think of any other word that stirs up the imagination more. Even young children raised in nonreligious communities understand the concept of God, and when asked, will willingly draw you a picture-usually the proverbial old man with the long hair and a beard. As children grow into adults, their pictures of God often evolve into abstract images of clouds, spirals, sunbursts, and even mirrors, as they attempt to integrate the properties of a reality they cannot see. In fact, the more a person thinks about God, the more complex and imaginative the concept becomes, taking on unique nuances of meaning that differ from one individual to the next.
If you contemplate God long enough, something surprising happens in the brain. Neural functioning begins to change. Different circuits become activated, while others become deactivated. New dendrites are formed, new synaptic connections are made, and the brain becomes more sensitive to subtle realms of experience. Perceptions alter, beliefs begin to change, and if God has meaning for you, then God becomes neurologically real. For some, God may remain a primitive concept, limited to the way a young child interprets the world. But for most people, God is transformed into a symbol or metaphor representing a wide range of personal, ethical, social, and universal values. And, if you happen to be a neuroscientist, God can be one of the most fascinating of human experiences to explore.
The Science of God
For the past fifteen years I have investigated the neural mechanisms of spirituality with the same fervor that a minister contemplates God. Some religious rituals do nothing more than relax you, others help to keep you focused and alert, but a few appear to take practitioners into transcendent realms of mystical experience where their entire lives are changed.
Our research team at the University of Pennsylvania has consistently demonstrated that God is part of our consciousness and that the more you think about God, the more you will alter the neural circuitry in specific parts of your brain. That is why I say, with the utmost confidence, that God can change your brain. And it doesn't matter if you're a Christian or a Jew, a Muslim or a Hindu, or an agnostic or an atheist. In Why God Won't Go Away, I demonstrated that the human brain is uniquely constructed to perceive and generate spiritual realities.1 Yet it has no way to ascertain the accuracy of such perceptions. Instead, our brain uses logic, reason, intuition, imagination, and emotion to integrate God and the universe into a complex system of personal values, behaviors, and beliefs.
But no matter how hard we try, the ultimate nature of the universe continues to elude our brain. So the bigger questions remain. Where does life originate, where does it end, and what ultimate purpose does it serve? Is there a spiritual reality, or is it merely a fabrication of the mind? If there is a God, does such an entity reach out to us like the hand that Michelangelo painted on the ceiling of the Sistine Chapel? Or is it the other way around: Does our mind reach out to embrace a God that may or may not be real?
Neuroscience has yet to answer such questions, but it can record the effect that religious beliefs and experiences have upon the human brain. Furthermore, it can tell us how God-as an image, feeling, thought, or fact-is interpreted, reacted to, and turned into a perception that feels meaningful and real. But neuroscience cannot tell you if God does or doesn't exist. In fact, as far as we can tell, most of the human brain does not even worry if the things we see are actually real. Instead, it only needs to know if they are useful for survival. If a belief in God provides you with a sense of comfort and security, then God will enhance your life. But if you see God as a vindictive deity who gives you justification for inflicting harm on others, such a belief can actually damage your brain as it motivates you to act in socially destructive ways.
Having an accurate perception of reality is not one of the brain's strong points. Indeed, as Mark and I pointed out in Why We Believe What We Believe,* the human brain seems to have difficulty separating fantasies from facts.2 It sees things that are not there, and it sometimes doesn't see things that are there. In fact, the brain doesn't even try to create a fully detailed map of the external world. Instead, it selects a handful of cues, then fills in the rest with conjecture, fantasy, and belief. Rather than being a hindrance, such neurological ambiguity allows us to imagine and create a world filled with utopian, utilitarian, and sometimes useless things-from eye protectors for chickens to electronic corneas for the blind.
Likewise, when it comes to thinking about God, our brain creates a vast range of utopian, utilitarian, and sometimes useless theologies-from complex moral value systems to the number of angels that can fit on the head of a pin. But no matter how comprehensive our theologies become, our brain is rarely satisfied with its concepts and images of God. The end result of this remarkable contemplation has been the creation of thousands of differing spiritual practices and creeds.
Indeed, the more one contemplates God, the more mysterious God becomes. Some embrace this emergent ambiguity, some are frightened by it, some ignore it, and others reject it in its entirety. But the fact remains that every human brain, from early childhood on, contemplates the possibility that spiritual realms exist. Believers like Isaac Newton, agnostics like Charles Darwin, and atheists like Richard Dawkins have all given serious consideration to humanity's fascination with God, because the moment God is introduced to the human brain, the neurological concept will not go away.
Recently there has been a spate of antireligious books-among them, The God Delusion, Richard Dawkins; The End of Faith, Sam Harris; and God Is Not Great, Christopher Hitchens-that argue that religious beliefs are personally and societally dangerous. But the research, as we will outline throughout this book, strongly suggests otherwise. Nor do we believe that these authors represent the views of the vast majority of scientists or atheists. For example, though I am not specifically religious, I'm open to the possibility that God may exist, whereas Mark, my colleague and co-researcher, prefers to look at the universe through a purely naturalistic and evidence-based perspective. Yet we both appreciate and encourage religious and spiritual development-as long as it does not denigrate the lives or religious beliefs of others.
For the past four years, Mark and I have been studying how different concepts of God affect the human mind. I have brain-scanned Franciscan nuns as they immersed themselves in the presence of God, and charted the neurological changes as Buddhist practitioners contemplated the universe. I have watched what happens in the brains of Pentecostal practitioners who invited the Holy Spirit to speak to them in tongues, and have seen how the brains of atheists react-and don't react-when they meditate on a concrete image of God.
Along with my research staff at the University of Pennsylvania and the Center for Spirituality and the Mind, we are currently studying Sikhs, Sufis, yoga practitioners, and advanced meditators to map the neurochemical changes caused by spiritual and religious practices. Our research has led us to the following conclusions:
1. Each part of the brain constructs a different perception of God.
2. Every human brain assembles its perceptions of God in uniquely different ways, thus giving God different qualities of meaning and value.
3. Spiritual practices, even when stripped of religious beliefs, enhance the neural functioning of the brain in ways that improve physical and emotional health.
4. Intense, long-term contemplation of God and other spiritual values appears to permanently change the structure of those parts of the brain that control our moods, give rise to our conscious notions of self, and shape our sensory perceptions of the world.
5. Contemplative practices strengthen a specific neurological circuit that generates peacefulness, social awareness, and compassion for others.
Spiritual practices also can be used to enhance cognition, communication, and creativity, and over time can even change our neurological perception of reality itself. Yet, it is a reality that we cannot objectively confirm. Instead, our research has led us to conclude that three separate realities intermingle to give us a working model of the world: the reality that actually exists outside of our brain, and two internal realities-maps that our brain constructs about the world. One of these maps is subconscious and primarily concerned with survival and the biological maintenance of the body. But this map is not the world itself; it's just a guide that helps us navigate the terrain. Human beings, however, construct a second internal reality-a map that reflects our conscious awareness of the un...
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