The Neurology Of Religion

Examines what can be learnt about the brain mechanisms underlying religious practice from studying people with neurological disorders.

Technical advances in the life and medical sciences have revolutionised our understanding of the brain, while the emerging disciplines of social, cognitive, and affective neuroscience continue to reveal the connections of the higher cognitive functions and emotional states associated with religious experience to underlying brain states. At the same time, a host of developing theories in psychology and anthropology posit evolutionary explanations for the ubiquity and persistence of religious beliefs and the reports of religious experiences across human cultures, while gesturing toward physical bases for these behaviours. What is missing from this literature is a strong voice speaking to these behavioural and social scientists - as well as to the intellectually curious in the religious studies community - from the perspective of a brain scientist.

For fans of Deepak Chopra, Rudy Tanzi, and Andrew Newberg. A renowned behavioral neurologist provides insights to some of the most curious spiritual questions we all face. Is there a God? It’s a question billions of people have asked since the dawn of time. You would think by now we’d have a satisfactory, universal answer. No such luck…Or maybe we do and we just need to look in the right place. For Dr. Jay Lombard that place is the brain, and more importantly the mind, that center of awareness and consciousness that creates reality. In The Mind of God, Dr. Lombard employs case studies from his own behavioral neurology practice to explore the spiritual conundrums that we all ask ourselves: What is the nature of God? Does my life have purpose? What's the meaning of our existence? Are we free? What happens to us when we die? For Lombard, these metaphysical questions are a jumping-off point for exploring the brain in search of the seat of the soul. It is neuroscience, the author contends, and how we and our brains interpret what’s going on around us that can lead us to a deeper and more fulfilling faith. Mixing his personal experiences in the medical field (including compelling cases such as the male patient who really thought he was pregnant and a woman who literally scared herself to death) along with his own visionary insight into spiritual experience, Lombard has much to tell us about the nature and power of belief—and what we can do to focus our beliefs in a positive direction. If you want to find more meaning in your life or are searching for a deeper understanding of why we believe what we believe, then this book can lead to an exciting transformation in the way you see and understand the world around you. With cutting-edge research and provocative case studies, renowned behavioral neurologist provides insights to some of the most curious spiritual questions of mortality.

Neuroscience, Psychology, and Religion is the second title published in the new Templeton Science and Religion Series. In this volume, Malcolm Jeeves and Warren S. Brown provide an overview of the relationship between neuroscience, psychology, and religion that is academically sophisticated, yet accessible to the general reader. The authors introduce key terms; thoroughly chart the histories of both neuroscience and psychology, with a particular focus on how these disciplines have interfaced religion through the ages; and explore contemporary approaches to both fields, reviewing how current science/religion controversies are playing out today. Throughout, they cover issues like consciousness, morality, concepts of the soul, and theories of mind. Their examination of topics like brain imaging research, evolutionary psychology, and primate studies show how recent advances in these areas can blend harmoniously with religious belief, since they offer much to our understanding of humanity's place in the world. Jeeves and Brown conclude their comprehensive and inclusive survey by providing an interdisciplinary model for shaping the ongoing dialogue. Sure to be of interest to both academics and curious intellectuals, Neuroscience, Psychology, and Religion addresses important age-old questions and demonstrates how modern scientific techniques can provide a much more nuanced range of potential answers to those questions.

Neurotheology, also known as spiritual neuroscience, attempts to explain religious experience and behaviour in neuroscientific terms. It is the study of correlations of neural phenomena with subjective experiences of spirituality and hypotheses to explain these phenomena. This contrasts with the Psychology of religion which studies psychological, rather than neural, states. Proponents of neurotheology say there is a neurological and evolutionary basis for subjective experiences traditionally categorized as spiritual or religious. The field has formed the basis of several popular science books, but has received criticism from psychologists. "Neurotheology" describes the scientific study of the neural correlates of religious or spiritual beliefs, experiences and practices. Other researchers prefer to use terms like "spiritual neuroscience" or "neuroscience of religion." Researchers in the field attempt to explain the neurological basis for religious experiences, such as: 1)The Near-death-experience (NDE) 2)Visions & Apparitions 3)Tunnels of Light 4)The perception that time, fear or self- consciousness have dissolved 5)Spiritual awe 6)Oneness with the universe 7)Ecstatic trance 8)Sudden enlightenment 9)Altered states of consciousness This is a relatively new field of neuroscience that seeks to explain the numerous experiences outlines above. It has been shown, through extensive studies (some with the use of the so-called 'God Helmet') and new methods of brain imagery, that these experiences are normal functions of the brain under relatively extreme circumstances such as stress, neurochemical dysfunction, surgery, mental illness and anoxia.

"Neurology is the branch of medicine that deals with disorders of the nervous system. The subject started, in its modern form, with the work of Thomas Willis in seventeenth century England, as mentioned by Joanna Collicutt. Willis studied the effects of diseases (for instance stroke) of the brain in people in life, and compared these with their anatomical effects at post-mortem. From these observations, he systematically assembled an account of the hierarchical nature of the nervous system from the peripheral nerves to the spinal cord, and then on through an ascending series of structures in the brain. This clinico-pathological tradition reached its apogee in the work of Jean-Martin Charcot in late nineteenth century Paris (Clifford Rose 1999). Since then, the imaging and laboratory sciences have increasingly informed our understanding of the normal function of the brain and its diseases. A key concept, for the purposes of this volume, is that different parts of the brain are specialised for different functions. Thomas Willis proposed this, and since his time opinion has swung from the extremes of localisation (the idea, for instance, that one neuron in your brain is responsible for "recognising" your grandmother) to the "equipotential view" (where all parts of the brain are equally involved in all brain function). The modern view is that distinctive brain functions are subserved by separate networks of anatomical structures"--

Experts discuss aspects of the relationship between religion and neuroscience, examining topics such as neuroimaging studies of religious experience, the frontal lobes and religion's evolution, temporal lobe epilepsy, and ritual performance.

Spiritual practices, or awakenings, have an impact on brain, mind and personality. These changes are being scientifically predicted and proven. For example, studies show Buddhist priests and Franciscan nuns at the peak of religious feelings show a functional change in the lobes of their brain. Similar processes have been found in people with epilepsy, which Hippocrates called the sacred disease. New research is showing that not only does a person's brain activity change in particular areas while that person is experiencing religious epiphany, but such events can be created for some people, even self-professed atheists, by stimulating various parts of the brain. In this far-reaching and novel set, experts from across the nation and around the world present evolutionary, neuroscientific, and psychological approaches to explaining and exploring religion, including the newest findings and evidence that have spurred the fledgling field of neurotheology. It is not the goal of neurotheology to prove or disprove the existence of God, but to understand the biology of spiritual experiences. Such experiences seem to exist outside time and space - caused by the brain for some reason losing its perception of a boundary between physical body and outside world - and could help explain other intangible events, such as altered states of consciousness, possessions, alien visitations, near-death experiences and out-of-body events. Understanding them - as well as how and why these abilities evolved in the brain - could also help us understand how religion contributes to survival of the human race. Eminent contributors to this set help us answer questions including: How does religion better our brain function? What is the difference between a religious person and a terrorist who kills in the name of religion? Is there one site or function in the brain necessary for religious experience?