The Furture of Neurotheology

The Future of Neurotheology

From Andrew Newberg, director of research at the Myrna Brind Center of Integrative Medicine at Thomas Jefferson University Hospitals:

In my latest book, Principles of Neurotheology, I try to espouse a set of principles that might help guide the neurological study of religious and spiritual experiences moving forward. The goal is to address the philosophical, theological, and scientific issues related to this field. The question is, what will the future of neurotheology look like? What might neurotheology accomplish in the next five, 10, or even 50 years?

Neurotheology is still very early in its development. Truly combining neuroscience with religious and spiritual phenomena was only possible with the advent of modern brain imaging techniques. Before the development of these techniques, the rudiments of neurotheology were developed based primarily on animal models and speculation. Today, we have begun to uncover substantial information regarding the relationship between the human brain and religious and spiritual practices and experiences

In the next five years, neurotheology will likely continue to advance our understanding of how the brain is associated with religious and spiritual phenomena. Most likely, the brain imaging studies that have become an important aspect of neurotheology will continue to expand. There are many types of practices and experiences that remain to be evaluated using brain imaging techniques. Traditions might be compared, as well as the wide variety of practices within each tradition. Imaging studies, along with other clinical studies, will help us better understand not only what happens in the brain at the time of a particular practice, such as meditation or prayer, but also how such practices affect us over time. Already, we understand that practices like meditation and prayer can lower anxiety and depression, and even help the brain remember better. Such improvements are associated with long-term changes in the brain’s function. Thus, religion, spirituality, and God all can change your brain.

In addition to what we know about general brain function, future studies in the next five to 10 years will hopefully evaluate how a variety of neurotransmitter systems relate to religious and spiritual phenomena. Several early studies suggest that both dopamine and gamma-aminobutyric acid (GABA) are associated with practices like meditation. This is interesting since dopamine is associated with the reward system, movement, and memory. GABA is the primary inhibitory neurotransmitter, perhaps related to blissful experiences, that helps shut the mind down. But other neurotransmitters may be involved in complex interactions during religious and spiritual practices.

It may be that in the next 10 years, we can begin working toward what might be called a “religionome.” In this context, a religionome would be an attempt at cataloguing every different type of religious and spiritual practice and experience across all people, cultures, and traditions. This would integrate both subjective experiences, doctrinal and theological concepts, health-related components, and physiology in an overall evaluation of how human beings are religious and spiritual. This would also require an understanding of the differences between those who are religious or spiritual and those who are atheist or agnostic. In addition, neurotheology must help us try to understand when religious and spiritual beliefs turn negative, leading to hatred, violence, and terrorism.

In the far future, neurotheology could open up some fascinating possibilities. Since practices like meditation result in altered states of consciousness, neurotheology may help us understand the nature of consciousness and how it relates to the material world. Perhaps we might better understand how our consciousness affects ourselves and the world around us. Neurotheology may help us fully realize our religious or spiritual potential, finding the most effective ways of optimizing this part of ourselves and hopefully contributing to a more compassionate and understanding period of human existence. And it has always been my hope that a neurotheological approach might yield answers to some of the greatest questions in human history: Why are we here? Why is there something rather than nothing? What is the true nature of reality?

While these questions may seem impossible to address, I would argue that the best attempt requires an approach that integrates the best we can derive from science and the best we can derive from religious, spiritual, and philosophical pursuits. Will neurotheology lead humanity toward a new enlightenment? Only time will tell.

The above is from                             

Q & A with Newberg

Questions & Answers

Why do we believe what we believe?

Beliefs are based on four key components - perceptions, emotions, cognitions, and social interactions - which are also deeply interconnected. These components all intersect in the workings of the human brain, which enables us to have all of our beliefs. Our beliefs begin to develop the moment that we are born and we are pre-programmed to believe in certain ways. However, these ways are shaped by everything we think, feel, and experience over our lifetime. But the brain also requires beliefs in order for us to survive. We need to hold beliefs about how the world works throughout our entire life. We need to expect certain things to happen such as a person being nice to us if we are nice to them. But we can also have beliefs about meaning and purpose in life, about religion, and about the deep complexities of the universe. Because our beliefs are so important to our survival, we have a tendency to hold those beliefs very strongly, even when presented with opposing opinions or facts. But the brain is also capable of changing beliefs if we are open to new ideas and respect the beliefs of others.

Are there constructive and destructive beliefs?

Beliefs can have different effects on our mind and body. Some beliefs might be called "constructive" because they help us to better adapt to our world, make us feel positive about ourselves, and result in overall better physical and mental health. Some beliefs are "destructive" because they induce stress within us, worsen our health, or create antagonism and violent feelings towards others. One of the most important aspects of why beliefs can be constructive or destructive depends on whether they are exclusionary of other perspectives and how strongly they are held. The data indicate that all beliefs have their limitations because the brain has limitations. Thus, constructive beliefs help to provide a sense of compassion for everyone else who is also relying on their own beliefs - beliefs that also have limitations.

Is God only in our brain?

Our research indicates that our only way of comprehending God, asking questions about God, and experiencing God is through the brain. But whether or not God exists "out there" is something that neuroscience cannot answer. For example, if we take a brain image of a person when she is looking at a picture, we will see various parts of the brain being activated, such as the visual cortex. But the brain image cannot tell us whether or not there actually is a picture “out there” or whether the person is creating the picture in her own mind. To a certain degree, we all create our own sense of reality. Getting at what is really real is the tricky part.

How does your research relate to the health benefits currently reported about religion and religious behaviors?

Our research provides the link between religion and health. By understanding how the brain works during certain religious experiences and practices (e.g., meditation and prayer), we can begin to understand how religion affects psychological and physical health. For example, our model of brain activity during meditation indicates that there may be very demonstrable reasons why people who frequently practice meditation experience lower blood pressure, lower heart rates, decreased anxiety, and decreased depression.

Do you agree with those who suggest that there is an actual “God module”?

Religious and spiritual experiences are typically highly complex, involving emotions, thoughts, sensations, and behaviors. These experiences seem far too rich and diverse to derive solely from one part of the brain. It is much more likely that many parts of the brain are involved. Additionally, very different patterns of brain activity may appear, depending upon the particular experience the individual is having. For example, a near-death experience might result in different activity patterns from those found in a person who is meditating. Such evidence indicates that more than a single “God nodule” is at work—that, in fact, a number of structures in the brain work together to help us experience spirituality and religion.

Do you agree with the suggestion that the temporal lobes explain religious experiences?

The temporal lobes are clearly important in religious and spiritual experiences. The amygdala and hippocampus have been shown to be particularly involved in the experience of visions, profound experiences, memory, and meditation. However, we feel that the temporal lobe must interact with many other parts of the brain to provide the full range of religious and spiritual experiences.

Do you agree with the hypothesis that all religious experiences are related to disorders such as schizophrenia or temporal lobe epilepsy?

While studies have clearly shown a relationship between religious experiences and various brain disorders, there are several reasons why this association cannot be the only answer. First, not everyone with a brain disorder has unusual spiritual and religious experiences. In fact, only a small percentage of people with disorders such as temporal lobe epilepsy have unusual experiences. Second, there are people who have only one unusual experience in their entire life and never have another. This is in contrast to most people with brain disorders, who have repeated problems such as multiple recurrent seizures. Third, too many people have religious experiences to believe that all of these people have some sort of disorder. Finally, many of these experiences result in dramatic changes in a person's perspective on life, death, and relationships. Such a radical change in perspective has never been consistently documented in people with brain disorders, unless of course, they have a religious experience. This brings up the point that "normal" people can have normal or abnormal religious experiences, and "abnormal" people can have normal or abnormal religious experiences. Distinguishing between each of these groups is the difficult task of neuroscience.

Are we "hard-wired" for God?

The term "hard-wired" suggests that we were purposefully designed that way. Neuroscience cannot answer the question of purposeful design. However, what we can say is that the brain has two primary functions that can be considered from either a biological or evolutionary perspective. These two functions are self-maintenance and self-transcendence. The brain performs both of these functions throughout our lives. It turns out that religion also performs these two same functions. So, from the brain's perspective, religion is a wonderful tool because religion helps the brain perform its primary functions. Unless the human brain undergoes some fundamental change in its function, religion and God will be here for a very long time.

Why won't God go away?

The main reason God won't go away is because our brains won't allow God to leave. Our brains are set up in such a way that God and religion become among the most powerful tools for helping the brain do its thing—self-maintenance and self-transcendence. Unless there is a fundamental change in how our brain works, God will be around for a very long time. Explain your neuroimaging studies of meditation.

In our investigations, we measure changes in the brain's blood flow, which correlates with brain activity. Our brain images show which parts of the brain are active and which parts are inactive during different states. For example, we compared the brain activity of people performing Tibetan Buddhist meditation to what their brains do at rest. Our studies, as well as those of other investigators, have shown that meditation increases activity in the front part of the brain and decreases activity in the area of the brain that orients our bodies in space. This increased frontal activity is found not only during meditation, but also during any attention-focusing task. Since meditation involves focusing attention, it makes sense that this attention area of the brain is activated. The decreased activity in the orientation area is believed to be related to the changes in spatial perception and the loss of a sense of self that are associated with meditative states. Future studies may help to better define the changes in the brain that occur during meditation.

Are there permanent changes in the brains of meditators?

We have found subtle differences in the baseline state of the brain in our Tibetan meditators. This raises an interesting question regarding whether their brains have changed because of practicing meditation for 20 years or whether their brains have always been that way, and that is why meditation is so effective for them.

How did you originally become interested in this field of study?

I have been asking questions about reality, truth, and God since I was very young. I also have long been fascinated by the human mind and its complex workings. While I was a medical student, I was fortunate enough to meet Dr. Eugene d’Aquili, who was working in this area and at the point where his theories were finally becoming crystallized. The combination of his interests and my background in neuroscience and brain imaging allowed us to break new ground with the theoretical as well as the empirical aspects of the relationship between the brain and religion.

Are you personally a religious or spiritual person? Do you meditate?

I have long pursued answers to many of the profound questions that human beings have faced. My initial attempts to find answers arose from the Western traditions, with an emphasis on science and philosophy. Over the years, my personal search evolved into a more meditative approach, which appeared similar to some of the Eastern traditions. However, although my approach is in many ways is a form of meditation, I have never practiced a specific religious or meditative technique for any period of time. In order to continue my search, I have had to learn about many disciplines and traditions. This typically was to enhance my own approach, which I do consider a spiritual journey.

Andrew Newberg, MD

Dr. Andrew Newberg is Director of Research at the Myrna Brind Center for Integrative Medicine at Thomas Jefferson University Hospital and Medical College. He is also Adjunct Assistant Professor in the Department of Religious Studies at the University of Pennsylvania. He is Board-certified in Internal Medicine and Nuclear Medicine. He is considered a pioneer in the neuroscientific study of religious and spiritual experiences, a field frequently referred to as – neurotheology. His work attempts to better understand the nature of religious and spiritual practices and experiences. This has been compiled into his latest book, Principles of Neurotheology, which reviews the important principles and foundations of neurotheology. Believing that it is important to keep science rigorous and religion religious, he has engaged the topic like few others. He has been fascinated by the implications of this research for the study of the mind, brain, consciousness, morality, theology, and philosophy. He has also been particularly interested in the relationship between the brain, religion, and health. His research has included brain scans of people in prayer, meditation, rituals, and various trance states. He has also performed surveys of people's spiritual experiences and attitudes. Finally, he has evaluated the relationship between religious and spiritual phenomena and health. This includes a recent study on the effect of meditation on memory.

In his career, he has also actively pursued neuroimaging research projects on the study of aging and dementia, Parkinson's disease, depression, and other neurological and psychiatric disorders. He has also researched the neurophysiological correlates of acupuncture, meditation, and alternative therapies, and how brain function is associated with mystical and religious experiences. Dr. Newberg helped develop stress-management programs for the University of Pennsylvania Health Systems and received a Science and Religion Course Award from the Center for Theology and the Natural Sciences for his program entitled "The Biology of Spirituality" in the Department of Religious Studies, University of Pennsylvania. He is currently teaching a course in the Department of Religious Studies entitled, “Science and the Sacred: An Introduction to Neurotheology.”

Dr. Newberg has published over 150 research articles, essays and book chapters, and is the co-author of the best selling books, Why God Won't Go Away: Brain Science and the Biology of Belief(Ballantine, 2001) and How God Changes Your Brain: Breakthrough Findings from a Leading Neuroscientist (Ballantine, 2009). He has also published, Principles of Neurotheology (Ashgate, 2011) Why We Believe What We Believe (Ballantine, 2006), and The Mystical Mind (Fortress Press, 1999). He has presented his research throughout the world in both scientific and public forums. He appeared on Nightline, 20/20, Good Morning America, ABC's World News Tonight, National Public Radio, London Talk Radio and over fifteen nationally syndicated radio programs. His work has been featured in Time, Newsweek, the Los Angeles Times, the Washington Post, the Philadelphia Inquirer, and many other newspapers and magazines. An overview of his work can be viewed at on this site.