Some emphases added in text by BR
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What God does to your brain: Controversial science of neurotheology aims
to find out why people have faith
Julia Llewellyn Smith ("The Telegraph," June 26, 2014)
When neuroscientist Andrew Newberg scanned the brain of “Kevin,” a staunch
atheist, while he was meditating, he made a fascinating discovery. “
Compared with the Buddhist monks and Franciscan nuns, whose brains I’d also
scanned, Kevin’s brain operated in a significantly different way,” he says.
“He had far more activity in the prefrontal cortex, the area that controls
emotional feelings and mediates attention. Kevin’s brain appeared to be
functioning in a highly analytical way, even when he was in a resting state.”
Would Newberg find something similar if he scanned my brain? I, too, am an
atheist. This is largely the result of my upbringing (my father is a
theoretical physicist, who, as a former director general of Cern, set up the
Large Hadron Collider that is searching for the Higgs boson, or so-called “God”
particle – though many physicists loathe that phrase), but also of
prolonged investigations into other religions to see if I was “missing”
something central to billions of people worldwide.
When people speak in tongues, they’re gone, they’re in a completely
altered state. But most of the time they’re normal people like us
In this spirit, several years ago, I attended an “Alpha” course, a 10-week
introduction to evangelical Christianity. It utterly failed to convince me
but, during a service, another “recruit,” Mark, fell to his knees,
babbling “in tongues.” When he came round, he was convinced he had been
possessed by the Holy Spirit. I watched, bemused. Why had he entered this
transcendental state, while I was completely unmoved? Was he deluded, or was
he
genuinely a conduit of God? Or were our brains simply wired differently?
“When people speak in tongues, they’re gone, they’re in a completely
altered state. But most of the time they’re normal people like us, with jobs
and
children – they don’t show any sign of being delusional,” says Newberg. “
Scans of their brains – when they’re ’possessed’ – show very different
results to scans of Buddhist monks or Carmelite nuns in prayer or
meditation. There you see increased frontal lobe activity in the areas
concerned with
concentration, but the speakers in tongues had decreased activity in the
same area, which would give them the sensation that someone else was ’
running the show’.”
And what about me? “I wouldn’t be surprised if you have a harder time
letting go of frontal lobe activity, so you tend to observe and take a more
critical eye of events, while other people’s brains allow them to simply
surrender to events around them.”
Newberg is director of research at the Jefferson Myrna Brind Centre of
Integrative Medicine, in Philadelphia, and co-author of, among other books, The
Metaphysical Mind: Probing the Biology of Philosophical Thought. He is a
leading neurotheologist, pioneering a new and highly controversial science
that investigates whether – as many sceptics have long suspected – God didn’
t create us, but we created God.
During brain scans of those involved in various types of meditation and
prayer, Newberg noticed increased activity in the limbic system, which
regulates emotion. He also noted decreased activity in the parietal lobe, the
part
of the brain responsible for orienting oneself in space and time.
“When this happens, you lose your sense of self,” he says. “You have a
notion of a great interconnectedness of things. It could be a sense where the
self dissolves into nothingness, or dissolves into God or the universe.”
Such “mystical,” self-blurring experiences are central to almost all
religions – from the unio mystica experienced by Carmelite nuns during prayer,
when they claim their soul has mingled with the godhead, to Buddhists
striving for unity with the universe through focusing on sacred objects. But
if
Newberg and his colleagues are correct, such experiences are not proof of
being touched by a supreme being, but mere blips in brain chemistry.
“It seems that the brain is built in such a way that allows us as human
beings to have transcendent experiences extremely easily, furthering our
belief in a greater power,” Newberg says. This would explain why some type of
religion exists in every culture, arguably making spirituality one of the
defining characteristics of our species.
Depending on your religious views, such discoveries are either deeply
fascinating or profoundly disturbing. Throughout history, spirituality has been
viewed as something outside science, just as the soul is separate from the
body; both ineffable essences, transcending the materialist universe.
No wonder, then, that neurotheology (or biotheology), with its implications
that the brain is merely a “computer of meat,” is hugely contentious in
the U.S., where only 1.6% and 2.4% of the population declare themselves “
atheist” or “agnostic,” respectively.
Some theologians, however, welcome the research, seeing it as proof that
God equipped our bodies with the ability to believe.
“I get attacked by everyone,” says Patrick McNamara, associate professor
of neurology at Boston University and author of The Neuroscience of
Religious Experience. “Atheists hate me because I’m saying religion has some
basis
in the brain and fundamentalist Christians hate me because I’m saying
religion is nothing but brain impulses.”
Graham Ward, Regius Professor of Divinity at Oxford University and author
of the forthcoming Unbelievable: Why We Believe and Why We Don’t, is
sceptical about many neuroscientific attempts to explain God, pointing out
that
recent advances have weakened the theory that only one area of the brain is
responsible for certain functions. “In any case,” he says, “the temporal
lobes light up for any kind of excitement, not just religious experience.”
However, he agrees that it is imperative to examine religion
scientifically. “Religion is at the root both of so many great civilizations
and of so
many wars, it has so much mythological power, we have to understand how it
works and be alert to how dangerous it can be.”
If religion is merely a product of the mind, then perhaps its effects can
be simulated artificially – with potentially powerful results. In the
Nineties, Canadian cognitive neuro-scientist Michael Persinger invented a “God
helmet,” which, he claimed, simulated religious experiences by directing
complex magnetic fields to the parts of the brain that include the parietal
lobe.
Evangelical Christians demonstrated outside the lab where Persinger tested
the helmet, outraged at his suggestion that God could be replicated via a
machine. But more than 80 per cent of those who wore the helmet reported
sensing a presence in the room that many took to be their deity. They also
became deeply emotional and, after the experiment, were filled with a sense of
loss.
This led Persinger to conclude that divine visions – not to mention every
other type of out-of-body experience, from the Virgin Mary being visited by
the Holy Spirit to UFO sightings – were probably nothing more than people
being subjected to energy fields connected to shifts in the Earth’s plates
or environmental disturbances.
In 2001, Persinger tried the helmet on possibly the world’s most vocal
atheist, Professor Richard Dawkins, who reported that his breathing and
sensation in his limbs were affected, but insisted he had not seen God. Still
upbeat, Persinger argued that earlier tests had shown Dawkins had far less
sensitivity than others in the temporal lobes.
Or, perhaps Dawkins is simply lacking the “God gene” or VMAT2, to be
precise, that controls the flow of mood–regulating chemicals, called
monoamines,
in the brain. According to U.S. molecular geneticist Dr Dean Hamer,
subjects with this gene were more susceptible to self-transcendent, spiritual
experiences. Many neuroscientists now think spiritual tendencies involve genes
relating to the brain’s dopamine and serotonin neurotransmitters.
Another, more recent, study by researchers at Auburn University in Alabama
showed that subjects who perceived supernatural agents at work in their
daily lives tended to use brain pathways associated with fear when asked to
contemplate their religious beliefs. Those with beliefs based on doctrine
tended to use pathways associated with language. On the other hand, atheists
tended to use pathways connected with visual imagery.
Perhaps, the team suggested, non-believers try visually to imagine a
supernatural agent as a test of its existence and subsequently reject the idea
as unlikely when that image does not fit with any known image in their
memory.
The researchers also found individuals with a stronger ability to
attribute mental states – such as beliefs, desires and intents – to themselves
and
to understand that others may have different mental states from their own.
This ability, known as the “theory of mind,” is thought to have evolved
in humans over thousands of years – suggesting religion is a by-product of
human evolution.
Spirituality, after all, serves a vital human purpose. Numerous studies
show that religious belief is medically and psychologically (not to mention
socially) beneficial. Reports have shown that churchgoers live an average
seven years longer than heathens. They report lower blood pressure, recover
quicker from breast cancer, have better outcomes from coronary disease and
rheumatoid arthritis, have greater success with IVF and are less likely to
have children with meningitis.
Patients with a strong “intrinsic faith” (a deep personal belief, not
just a social inclination to go to a place of worship) recover 70% faster from
depression than those who are not deeply religious.
Changes in brain chemistry can also make people lose their religion.
McNamara has used MRI scans on people with Parkinson’s disease. “We discovered
a
subgroup who were quite religious but, as the disease progressed, lost
some aspects of their religiosity,” he says. Sufferers’ brains lack the
neurotransmitter dopamine, making McNamara suspect that religiosity is linked
to
dopamine activity in the prefrontal lobes. “These areas of the brain
handle complexity best, so it may be that people with Parkinson’s find it
harder
to access complex religious experiences.”
“When religion is operating the way it ought – when we’re not talking
about fanatics blowing up non-believers – it strengthens the prefrontal lobes,
which helps inhibit impulses better,” McNamara says. “Religious activities
such as prayer, ritual, abstaining from alcohol – strengthen the ability
of frontal lobes to control primitive impulses.”
When religion is operating the way it ought – when we’re not talking about
fanatics blowing up non-believers – it strengthens the prefrontal lobes,
which helps inhibit impulses better
Such advantages aside, religions give their followers the benefits of a
supportive social network – since research has shown lack of social contact
can be more harmful to health than obesity, alcoholism and smoking 15
cigarettes a day. “Being part of a group is very important psychologically. In
times of prosperity, people tend to question large movements, but during
periods of economic stress, fundamentalist movements flourish,” says McNamara.
Interestingly, those who describe themselves as born-again do not show any
evidence of this particular benefit in experiments. On the contrary,
recent research by the Centre for the Study of Ageing at Duke University,
North
Carolina, revealed that there was significantly greater hippocampal atrophy
(brain damage associated with depression, Alzheimer’s and dementia) in
people who reported a life-changing religious experience, compared to
religious people who did not describe themselves as born again. The human
psyche
hates any form of cognitive dissonance – or challenge to ingrained beliefs –
and so scientists think the struggles through which born-again Christians
go in order to overcome their old modes of thinking cause severe stress to
their brains.
[ This strikes me as pure horse poop and leads me to question the research
design. BR comment ]
In general, though, it seems that, if I want to be psychologically healthy,
I need to ape the faithful. And it turns out I’m already working along the
right lines. A few years ago, conscious of lacking regular social ties
(before I worked from home, an office provided that), I made an effort to join
community groups. I’ve also, recently, like many other people become
interested in subjects such as yoga and mindfulness, a secular type of
meditation.
Sceptics such as me used to consider such fields flaky, but now their
health benefits are proven – not least in the way they strengthen prefrontal
lobes – it would be -foolish to dismiss them. “We’ve granted quasi-religious
status to well-being pursuits such as mindfulness; it’s like soft Buddhism,
and it’s no bad thing,” says Ward. “We are so busy, so wound up, so the
recognition that we are not machines and need to find therapeutic ways to
deal with our stress is very welcome, however it comes about.” Amen to that.
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