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Why God Won't Go Away: Brain Science and the Biology of Belief
Why have we humans always longed to connect with something larger than ourselves? Even today in our technologically advanced age, more than seventy percent of Americans claim to believe in God. Why, in short, won’t God go away? In this groundbreaking new book, researchers Andrew Newberg and Eugene d’Aquili offer an explanation that is at once profoundly simple and scientifically The religious impulse is rooted in the biology of the brain.
In Why God Won’t Go Away , Newberg and d’Aquili document their pioneering explorations in the field of neurotheology, an emerging discipline dedicated to understanding the complex relationship between spirituality and the brain. Blending cutting-edge science with illuminating insights into the nature of consciousness and spirituality, they bridge faith and reason, mysticism and empirical data. The neurological basis of how the brain identifies the “real” is nothing short of miraculous. This fascinating, eye-opening book dares to explore both the miracle and the biology of our enduring relationship with God.
In Why God Won’t Go Away , Newberg and d’Aquili document their pioneering explorations in the field of neurotheology, an emerging discipline dedicated to understanding the complex relationship between spirituality and the brain. Blending cutting-edge science with illuminating insights into the nature of consciousness and spirituality, they bridge faith and reason, mysticism and empirical data. The neurological basis of how the brain identifies the “real” is nothing short of miraculous. This fascinating, eye-opening book dares to explore both the miracle and the biology of our enduring relationship with God.
234 pages, Paperback
First published January 1, 2001
138 people are currently reading
2896 people want to read
About the author
Andrew B. Newberg
45 books179 followersDr. 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.
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.
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December 1, 2021
This book is vast, but all I am adding is quotes because a friend had asked me for them, and it took a long time to type them out.
"Dr. Andrew Newberg is a neuroscientist who studies the relationship between brain function and various mental states. He is a pioneer in the neurological study of religious and spiritual experiences, a field known as “neurotheology.” His research includes taking brain scans of people in prayer, meditation, rituals, and trance states, in an attempt to better understand the nature of religious and spiritual practices and attitudes...
While some authors compare religious hallucinations caused by schizophrenia, and while there are similarities between them, further study shows that these states are profoundly different in specific ways.
Both states may be accompanied by religious visions, voices, and other unusual events. But mystics and psychotics respond to their experiences in dramatically different way. Mystics almost always describe their experiences as ecstatic and joyful, and the spiritual unity they claim to achieve is most often described using words such as “serenity,” “wholeness,” “transcendence,” and “love.” Psychotics, on the other hand, are often confused and terribly frightened by their religious hallucinations, which are often highly distressing in nature and often include the presence of an angry, reproachful God.
Psychotic states can last for years, and they inevitably drive their victims into progressively deeper states of social isolation. Mystics, on the other hand, are often among the most respected members of some societies.
Mystics and psychotics tend to have very different interpretations of the meaning of their experiences. Psychotics have feelings of grandiosity, for example, as emissaries from God…
Mystical experiences are also set apart, from all hallucinatory states, by the high degree of sensory complexity they usually involve. Hallucinations usually involve a single sensory system-a person may see a vision, hear a disembodied voice, or feel a sense of presence, but rarely are multiple senses simultaneous involved. Mystical experiences, on the other hand, tend to be rich, coherent, and deeply dimensioned sensory experiences…In the plainest terms, they simply feel very real.
Hallucinations, of course, also feel real while they persist, but when hallucinating individuals return to normal consciousness, they immediately recognize the fragmented and dreamlike nature of their hallucinatory interlude, and understand that is was all a mistake of the mind. Mystics, however, can never be persuaded that their experiences were not real. This sense of realness does not fade as they emerge from their mystical states, and it does not dissipate over time.
God visits the soul in a way that prevents it doubting when it comes to itself that it has been in God and God in it,” says Teresa of Avila, “ so firmly is it convince of this truth that, though years may pass before this state recurs, the soul can never forget it, to doubt its reality.”
"Dr. Andrew Newberg is a neuroscientist who studies the relationship between brain function and various mental states. He is a pioneer in the neurological study of religious and spiritual experiences, a field known as “neurotheology.” His research includes taking brain scans of people in prayer, meditation, rituals, and trance states, in an attempt to better understand the nature of religious and spiritual practices and attitudes...
While some authors compare religious hallucinations caused by schizophrenia, and while there are similarities between them, further study shows that these states are profoundly different in specific ways.
Both states may be accompanied by religious visions, voices, and other unusual events. But mystics and psychotics respond to their experiences in dramatically different way. Mystics almost always describe their experiences as ecstatic and joyful, and the spiritual unity they claim to achieve is most often described using words such as “serenity,” “wholeness,” “transcendence,” and “love.” Psychotics, on the other hand, are often confused and terribly frightened by their religious hallucinations, which are often highly distressing in nature and often include the presence of an angry, reproachful God.
Psychotic states can last for years, and they inevitably drive their victims into progressively deeper states of social isolation. Mystics, on the other hand, are often among the most respected members of some societies.
Mystics and psychotics tend to have very different interpretations of the meaning of their experiences. Psychotics have feelings of grandiosity, for example, as emissaries from God…
Mystical experiences are also set apart, from all hallucinatory states, by the high degree of sensory complexity they usually involve. Hallucinations usually involve a single sensory system-a person may see a vision, hear a disembodied voice, or feel a sense of presence, but rarely are multiple senses simultaneous involved. Mystical experiences, on the other hand, tend to be rich, coherent, and deeply dimensioned sensory experiences…In the plainest terms, they simply feel very real.
Hallucinations, of course, also feel real while they persist, but when hallucinating individuals return to normal consciousness, they immediately recognize the fragmented and dreamlike nature of their hallucinatory interlude, and understand that is was all a mistake of the mind. Mystics, however, can never be persuaded that their experiences were not real. This sense of realness does not fade as they emerge from their mystical states, and it does not dissipate over time.
God visits the soul in a way that prevents it doubting when it comes to itself that it has been in God and God in it,” says Teresa of Avila, “ so firmly is it convince of this truth that, though years may pass before this state recurs, the soul can never forget it, to doubt its reality.”
May 22, 2022
If God did not exist, it would be necessary to invent him.
-Voltaire
I love reason and science. I’m a freethinker. That’s what led me to Andrew B. Newberg
As I read Hitchens and Dawkins, I sometimes find myself wondering if they would actually prefer God to exist.
"Why God Won't Go Away?" here is my answer:
A hundred thousand years, a thousand centuries of beliefs... If you brought the scientific proof to the world that God did not create life on Earth, this world would be destroyed. 1.5 billion human beings live in intolerable, unacceptable, unbearable misery. What suffering man, woman and child would accept their condition if deprived of hope? Who would keep him from killing his neighbour, from seizing what he lacks if his conscience were free of any transcendent order? Religion killed, but faith saved so many lives, For scientists, death is necessary, our cells die so that others may live, we die to make room for those who must succeed us. To be born, to develop and then to die is in the order of things, but for the greatest number, dying is only a stage towards an elsewhere. a better world where everything that is not will be, where all those who have disappeared are waiting for them.
Dawkins You have known neither hunger nor thirst, you have pursued your dreams, you have had this chance. But have you thought of those who weren't so lucky? Would you be cruel enough to tell them that their suffering on Earth had no other end than evolution?
Just imagine 4 weeks without God:
The first day will count hundreds of thousands of deaths in the Fourth World, the first week millions in the Third World. The next will begin the greatest migration of humanity. A billion starving beings will cross continents and take to the sea to grab everything they don't have. Everyone will try to live in the present. The fourth week will mark the beginning of the darkest nights.
‘Without Dawkins,’ he told me, ‘I would never have given God a second thought.’
-Voltaire
I love reason and science. I’m a freethinker. That’s what led me to Andrew B. Newberg
As I read Hitchens and Dawkins, I sometimes find myself wondering if they would actually prefer God to exist.
"Why God Won't Go Away?" here is my answer:
A hundred thousand years, a thousand centuries of beliefs... If you brought the scientific proof to the world that God did not create life on Earth, this world would be destroyed. 1.5 billion human beings live in intolerable, unacceptable, unbearable misery. What suffering man, woman and child would accept their condition if deprived of hope? Who would keep him from killing his neighbour, from seizing what he lacks if his conscience were free of any transcendent order? Religion killed, but faith saved so many lives, For scientists, death is necessary, our cells die so that others may live, we die to make room for those who must succeed us. To be born, to develop and then to die is in the order of things, but for the greatest number, dying is only a stage towards an elsewhere. a better world where everything that is not will be, where all those who have disappeared are waiting for them.
Dawkins You have known neither hunger nor thirst, you have pursued your dreams, you have had this chance. But have you thought of those who weren't so lucky? Would you be cruel enough to tell them that their suffering on Earth had no other end than evolution?
Just imagine 4 weeks without God:
The first day will count hundreds of thousands of deaths in the Fourth World, the first week millions in the Third World. The next will begin the greatest migration of humanity. A billion starving beings will cross continents and take to the sea to grab everything they don't have. Everyone will try to live in the present. The fourth week will mark the beginning of the darkest nights.
‘Without Dawkins,’ he told me, ‘I would never have given God a second thought.’
November 17, 2010
This book was well researched and, for the most part, well argued. In many of my other readings on the subject, I'd come across references to the fMRI work that Newberg and D'Aquili had done with Tibetan monks and Franciscan nuns, so I expected this books to take a largely scientific approach to the topic of religious and spiritual behavior and was not disappointed. On the plus side Newberg and D'Aquili postulate plausible pathways by which the brain generates various spiritual experiences, and their discussions about various brain areas and cognitive functions are communicated in generalized, yet clear ways, providing information that is simplified without being dumbed-down. Their closing chapters, however, leave a bit to be desired, as they take their rationally collected data and process it in patently irrational ways to draw the conclusion that a higher spiritual plane is likely to exist. They did so well in adhering to scientific rigor through the first three-quarters of the book that the apples-to-oranges comparisons and the blatant logical fallacies of the last quarter were a sore disappointment. Still, the book was well written and it does contain some fascinating data on brain function as it relates to spiritual experiences, and for that I would recommend it to anyone interested in the field.
September 15, 2025
The science in this book is well cited throughout, but I wish there was more data regarding "spiritual" or "transcendent" experiences.
"The goal of every living brain, no matter what its level of neurological sophistication, from the tiny knots of nerve cells that govern insect behavior on up to the intricate complexity of the human neocortex, has been to enhance the organism's chances of survival by reacting to raw sensory data and translating it to a negotiable rendition of a world." (15)
Visual, orientation, attention, and verbal conception associations that occur in the brain help create personal meaning especially when linked with mythos and ritual.
"The goal of every living brain, no matter what its level of neurological sophistication, from the tiny knots of nerve cells that govern insect behavior on up to the intricate complexity of the human neocortex, has been to enhance the organism's chances of survival by reacting to raw sensory data and translating it to a negotiable rendition of a world." (15)
Visual, orientation, attention, and verbal conception associations that occur in the brain help create personal meaning especially when linked with mythos and ritual.
December 20, 2020
Last night, I lay on the grass. Above me an open clear sky sprinkled with stars. Around me water, gently moving. Dimly lit houses in the far distant. Silence as silent nature can be.I was nothing. I was everything. Orgasmic. Moving me to tears. I have had many experiences like that - the first one when I was 8 years old. Newberg tries to explain these mystical experiences using neurobiology and evolution. This is the first time I have witnessed science in bed with spirituality. What a union! I think everyone should read this book. Although you may struggle if:
+ you are religious but not spiritual or
+ you are cynical when it comes to spirituality
+ or science
+ or proud of being a rational being
Reading this book has been a mystical experience. Go figure!
+ you are religious but not spiritual or
+ you are cynical when it comes to spirituality
+ or science
+ or proud of being a rational being
Reading this book has been a mystical experience. Go figure!
November 11, 2007
I didn't finish this book. I don't think it was as intriguing as I expected. I am personally an atheist with interests in the sciences, but I am interested in how religion affects people including why they believe even after we have learned so much of the science behind evolution and the universe, etc. I expected to be drawn in much more strongly than I was.
November 6, 2014
if its a nonfiction book where are the references?
if its not why there is academic names in it?
if its not why there is academic names in it?
April 29, 2021
I had glimpsed through this book when I bought it in 2016, to use as research material for my graphic novel “Science and Faith”, but I read it properly only today and it is spectacular. I’ll surely go back to it.
April 10, 2011
A single quote from this book probably explains all we need to know about why God won’t go away:
So impressive are the health benefits of religion … that after reviewing more than a thousand studies on the impact of religion upon health, Dr. Harold Koenig of Duke University Medical Center recently told The New Republic, that “Lack of religious involvement has an effect on mortality that is equivalent to forty years of smoking one pack of cigarettes per day.
What more evidence do we need that evolution has wired us for religion? The subtitle is Brain Science & The Biology of Belief, and the back cover copy promises, “This fascinating, eye-opening book dares to explore both the miracle and the biology of our enduring relationship with God.”
The book begins with a short overview of the brain; in particular, the orientation association area that defines the “self.” The authors believe this area is extremely important in the brain’s sense of mystical and religious experiences.
Religion is far from new. The graves and shrines of the Neanderthals are the earliest known evidence of religious behavior. As soon as hominids began to behave like human beings, they began to wonder and worry about the deepest mysteries of existence—and found resolutions for those mysteries in the stories we call myths. This observation is central to the authors’ quest for understanding our religious need. Why would the human mind compel us, in every culture and throughout time, to seek answers to our most troubling problems in myth?
The book next discusses ritual, mysticism, and the mind’s search for absolutes … for the “realer than real.” Our minds are drawn by the intuition of a deeper reality, an utter sense of oneness with the Absolute. God, say the authors, will not go away, so long as we are capable of sensing something more.
So impressive are the health benefits of religion … that after reviewing more than a thousand studies on the impact of religion upon health, Dr. Harold Koenig of Duke University Medical Center recently told The New Republic, that “Lack of religious involvement has an effect on mortality that is equivalent to forty years of smoking one pack of cigarettes per day.
What more evidence do we need that evolution has wired us for religion? The subtitle is Brain Science & The Biology of Belief, and the back cover copy promises, “This fascinating, eye-opening book dares to explore both the miracle and the biology of our enduring relationship with God.”
The book begins with a short overview of the brain; in particular, the orientation association area that defines the “self.” The authors believe this area is extremely important in the brain’s sense of mystical and religious experiences.
Religion is far from new. The graves and shrines of the Neanderthals are the earliest known evidence of religious behavior. As soon as hominids began to behave like human beings, they began to wonder and worry about the deepest mysteries of existence—and found resolutions for those mysteries in the stories we call myths. This observation is central to the authors’ quest for understanding our religious need. Why would the human mind compel us, in every culture and throughout time, to seek answers to our most troubling problems in myth?
The book next discusses ritual, mysticism, and the mind’s search for absolutes … for the “realer than real.” Our minds are drawn by the intuition of a deeper reality, an utter sense of oneness with the Absolute. God, say the authors, will not go away, so long as we are capable of sensing something more.
January 17, 2016
I just finished this book for my Sociology of Religion course (and now I just have to write the 10 page review of it...). Overall, I liked it. I found that Newberg was quite redundant though, saying the same think a couple times in a matter of pages. Using repetition in one's writing is a rhetorical device, but it can be overused, and I say that Newberg overused that device. Beyond that, I would say that it was overall quite interesting and better than many other scientific books that I have read. I have been very interested in consciousness for years now, and this book involves a particular (emerging) field within the study of consciousness: neurotheology. I recommend this book!
November 18, 2018
I liked the author's summary of myth making and speculations on how it might have developed in some cases. An example was of someone in the distant past who heard something rustling in the leaves, his brain faces the dilemma “It is a leopard or it is not a leopard”. The safest course is to decide it is a leopard and to flee, things then move from the anxiety of not knowing, to a concrete fear of a specific threat that can lead to a specific response. The certainty perhaps might have saved the life of our ancient ancestor. In the mist of the anxious uncertainty, the “myth” of the leopard was created and it possibly had survival value.
Building of this, existential anxiety concerning ones death and what was to happen in the hereafter, could result in a state of anxiety. Possibly a chieftain of some tribe may have possibly seen the smoke rising up to the heavens as the fire died, and by way of analogy considered the soul a dead friend to have done the same. Upon seeing this connection, there is a moment of eureka; a sense of excitement as if one just discovered a deep truth. This sensation plus the fact that it eased and soothed the existential dread would give a sense of its truth and the belief would be beneficial to him. He shares it with others, though they don't feel the same flash of insight he had, something about what he said seems to make sense to them and helps to explain things.
I appreciate that Newberg has come to similar conclusions as I have, that brain imaging which reveals the neurological processes the occur during a religious experience, and the naturalistic explanations of why these things arose, says nothing concerning whether or not there an ultimate reality. Also though religious experiences can be stimulated and manufactured through drugs, this doesn't' disprove the possibility of actual supernatural stimulus, if there is a God who can and does communicate, the brain would light up in certain areas, just like when a friend talks to us, our brain lights up in numerous ares.. Some drug could likely activate the parts of the brain that give us the feeling of being in love, but this doesn't in turn render meaningless a couple actually being in love, also the artificial stimulated sensation will in some way differ to the real thing. From what I've heard, the artificially induced religious experiences differ in magnitude, lasting impact and significance with organic ones. When people have a vision, the same parts of the brain involved in a hallucination may be activated, and yet the content is often much more specific and clear and less dream like than the run-of-the-mill hallucination. It is interesting considering how the rapture we feel in music for example, could be said to all be in the brain, and we can give some naturalistic just-so story for why it had survival value and was maintained by natural selection, and yet to claim it is “nothing but” and act as if there is no music wouldn't fly.
His reflections towards the end of the book were interesting. While dreaming things may seem real, but upon waking in comparison to the waken life it is clearly less real. What is fascinating is the mystical experience, it is the reverse, upon returning to the normal material world, it seems less real compared to what they experienced. So on the same criteria that people feel justified in considering the lived physical world more real than the dream world, the mystics, those who had an awareness in which self melted away with the oneness of being, are justified to conclude this is the greater reality.
An awareness without any sense of self has always sounded absurd to me. And yet it is helpful hearing about the part of the brain that gives us our sense of self, and considering the infant who clearly has awareness, but has yet to fully develop that sense of self. But yeah, the denial of the self in the Eastern tradition has always sounded so absurd and contradictory, for if it is based upon experience, there had to be a self to experience it and recall it and try and put it into words. But maybe it is more the sense of awareness instead of being contained in the individual self as in normal experience, suddenly feels one with the universal “self” due to the part of the brain were self-hood is maintained being suppressed.
Building of this, existential anxiety concerning ones death and what was to happen in the hereafter, could result in a state of anxiety. Possibly a chieftain of some tribe may have possibly seen the smoke rising up to the heavens as the fire died, and by way of analogy considered the soul a dead friend to have done the same. Upon seeing this connection, there is a moment of eureka; a sense of excitement as if one just discovered a deep truth. This sensation plus the fact that it eased and soothed the existential dread would give a sense of its truth and the belief would be beneficial to him. He shares it with others, though they don't feel the same flash of insight he had, something about what he said seems to make sense to them and helps to explain things.
I appreciate that Newberg has come to similar conclusions as I have, that brain imaging which reveals the neurological processes the occur during a religious experience, and the naturalistic explanations of why these things arose, says nothing concerning whether or not there an ultimate reality. Also though religious experiences can be stimulated and manufactured through drugs, this doesn't' disprove the possibility of actual supernatural stimulus, if there is a God who can and does communicate, the brain would light up in certain areas, just like when a friend talks to us, our brain lights up in numerous ares.. Some drug could likely activate the parts of the brain that give us the feeling of being in love, but this doesn't in turn render meaningless a couple actually being in love, also the artificial stimulated sensation will in some way differ to the real thing. From what I've heard, the artificially induced religious experiences differ in magnitude, lasting impact and significance with organic ones. When people have a vision, the same parts of the brain involved in a hallucination may be activated, and yet the content is often much more specific and clear and less dream like than the run-of-the-mill hallucination. It is interesting considering how the rapture we feel in music for example, could be said to all be in the brain, and we can give some naturalistic just-so story for why it had survival value and was maintained by natural selection, and yet to claim it is “nothing but” and act as if there is no music wouldn't fly.
His reflections towards the end of the book were interesting. While dreaming things may seem real, but upon waking in comparison to the waken life it is clearly less real. What is fascinating is the mystical experience, it is the reverse, upon returning to the normal material world, it seems less real compared to what they experienced. So on the same criteria that people feel justified in considering the lived physical world more real than the dream world, the mystics, those who had an awareness in which self melted away with the oneness of being, are justified to conclude this is the greater reality.
An awareness without any sense of self has always sounded absurd to me. And yet it is helpful hearing about the part of the brain that gives us our sense of self, and considering the infant who clearly has awareness, but has yet to fully develop that sense of self. But yeah, the denial of the self in the Eastern tradition has always sounded so absurd and contradictory, for if it is based upon experience, there had to be a self to experience it and recall it and try and put it into words. But maybe it is more the sense of awareness instead of being contained in the individual self as in normal experience, suddenly feels one with the universal “self” due to the part of the brain were self-hood is maintained being suppressed.
October 14, 2020
الشعور الديني ...
.
.
في غرفة مظلمة صغيرة في مختبر بمستشفى جامعي كبير ، شاب يدعى روبرت يضيء الشموع وعصا من بخور الياسمين ؛ ثم يستقر على الأرض ويطوي ساقيه بسهولة في وضع اللوتس. روبرت ، وهو بوذي مخلص وممارس بارع للتأمل التبتي ، على وشك أن يبدأ رحلة تأملية أخرى إلى الداخل. كما هو الحال دائمًا ، هدفه هو تهدئة الثرثرة المستمرة للعقل الواعي وفقدان نفسه في الواقع الأعمق والأبسط في الداخل. إنها رحلة قام بها آلاف المرات من قبل ، ولكن هذه المرة ، بينما ينجرف إلى ذلك الواقع الروحي الداخلي - حيث يتراجع العالم المادي من حوله مثل الحلم المتلاشي - يظل مقيدًا بالجسد هنا والآن بخيوط قطنية أيضا!
تقع إحدى نهايات تلك الخيوط في ملف فضفاض على جانب روبرت. يمتد الطرف الآخر أسفل باب المختبر المغلق وفي غرفة مجاورة ، حيث أجلس ، بجانب صديقي وشريكي البحثي منذ فترة طويلة الدكتور «يوجين دي أكويلي» ، مع لف الخيط حول إصبعي. أنا وجين ننتظر روبرت لسحب الخيط ، والتي ستكون إشارة لنا على أن حالته التأملية تقترب من ذروتها المتعالية. إنها لحظة ذروة الشدة الروحية التي تهمنا .
لسنوات ، كنت أنا وجين ندرس العلاقة بين الخبرة الدينية ووظيفة الدماغ ، ونأمل أنه من خلال مراقبة نشاط دماغ روبرت في أكثر اللحظات كثافة وصوفية من تأمله ، قد نلقي بعض الضوء على العلاقة الغامضة بين الوعي البشري والشوق الإنساني الدائم والغريب للتواصل مع شيء أكبر منا.
في محادثات سابقة ، كافح روبرت ليصف لنا كيف يشعر بينما يتقدم تأمله نحو هذه الذروة الروحية. أولاً ، كما يقول ، يهدأ عقله الواعي ، مما يسمح بظهور جزء أعمق وأبسط من نفسه. يعتقد روبرت أن هذه الذات الداخلية هي أصدق جزء من شخصيته ، الجزء الذي لا يتغير أبدًا. بالنسبة لروبرت ، هذه الذات الداخلية ليست استعارة أو موقفًا ؛ إنه شيء حقيقي وثابت . إنه ما يبقى عندما يتم تجريد الهموم والمخاوف والرغبات وكل ما يشغل العقل الواعي. إنه يعتبر هذه الذات الداخلية جوهر وجوده. إذا تم الضغط عليه ، فقد يطلق عليه اسم الروح . كيان ، لكنه مرتبط ارتباطًا وثيقًا بكل الخليقة. ومع ذلك ، عندما يحاول وضع هذه الرؤية الشخصية المكثفة في الكلمات ، يجد نفسه يتراجع عن الكليشيهات المألوفة التي تم توظيفها لقرون للتعبير عن الطبيعة المراوغة للتجربة الروحية. قد يقول: "هناك شعور بالخلود واللانهاية". "أشعر وكأنني جزء من الجميع وكل شيء في الوجود."
بالنسبة للعقل العلمي التقليدي ، بالطبع ، هذه المصطلحات عديمة الفائدة. يهتم العلم بما يمكن وزنه وحسابه وقياسه - أي شيء لا يمكن التحقق منه من خلال الملاحظة الموضوعية لا يمكن ببساطة تسميته علميًا. على الرغم من أن خبرة روبرت الفردية قد تثير فضول العلماء بشكل شخصي ، إلا أنهم كمحترفين من المحتمل أن يرفضوا تعليقاته باعتبارها شخصية للغاية ومضاربة بحيث لا تدل على أي شيء ملموس في العالم المادي.
ومع ذلك ، فإن سنوات من البحث قادتني أنا وجيني إلى الاعتقاد بأن تجارب مثل تجربة روبرت حقيقية ، ويمكن قياسها والتحقق منها من خلال العلم الراسخ. الخيط بين أصابعي: أنا في انتظار وصول روبرت إلى لحظة التعالي الصوفي ، لأنني أنوي التقاط صورته . ننتظر ساعة واحدة ، بينما روبرت يتأمل. ثم أشعر برعشة لطيفة على الخيوط. هذه هي الإشارة لحقن مادة مشعة في خط وريدي طويل يمتد أيضًا إلى غرفة روبرت ، وإلى الوريد في ذراعه اليسرى. ننتظر بضع لحظات أخرى حتى ينتهي روبرت من تأمله ، ثم ننقله إلى غرفة في قسم الطب النووي بالمستشفى ، حيث تنتظر كاميرا SPECT ضخمة وحديثة. في لحظات ، كان روبرت مستلقيًا على طاولة معدنية ، رؤوس الكاميرا الثلاثة الكبيرة من الكريستال تدور حول جمجمته بطنين آلي دقيق.
تُعد كاميرا SPECT (اختصارًا يرمز إلى التصوير المقطعي المحوسب بإصدار فوتون واحد) أداة تصوير عالية التقنية تكتشف الانبعاثات المشعة. نظرًا لأن المادة يتم حملها عن طريق تدفق الدم ، ولأن هذا المادة المحددة يغلق عليها تقريبًا في خلايا المخ وتبقى هناك لساعات ، فإن فحوصات SPECT لرأس روبرت ستعطينا إطار دقيق لأنماط تدفق الدم في دماغ روبرت بعد لحظات فقط من الحقن - في ذروة ذروته التأملية.
يرتبط تدفق الدم المتزايد إلى جزء معين من الدماغ بالنشاط المتزايد في تلك المنطقة المحددة ، والعكس صحيح . نظرًا لأن لدينا فكرة جيدة عن الوظائف المحددة التي تؤديها مناطق الدماغ المختلفة ، نتوقع أن تخبرنا صور SPECT كثير حول ما كان يفعله دماغ روبرت خلال ذروة تأمله.
تُظهر صور المسح النهائية نشاطًا غير عادي في كتلة صغيرة من المادة الرمادية محتشدة في الجزء الخلفي العلوي من الدماغ . الاسم الصحيح لهذه الحزمة المتخصصة للغاية من الخلايا العصبية هو الفص الجداري العلوي الخلفي ، ولكن بغرض الاختصار ، أطلقنا عليه أنا وجين اسم منطقة ارتباط الاتجاه ، أو OAA.
تتمثل المهمة الأساسية لـ OAA في توجيه الفرد في الفضاء المادي - فهو يتتبع أي نهاية منتهية ، ويساعدنا في الحكم على الزوايا والمسافات ، ويسمح لنا بالتفاوض بأمان على المشهد المادي من حولنا . لأداء هذه الوظيفة الحاسمة ، يجب أن يولد أولاً إدراكًا واضحًا ومتسقًا للحدود المادية للذات. بعبارات بسيطة ، يجب أن تميز بشكل حاد بين الفرد وكل شيء آخر ، لتمييزك عن غيرك اللامتناهي الذي يشكل بقية الكون.
قد يبدو غريباً أن الدماغ يحتاج إلى آلية متخصصة لمراقبة هذا الفصل بينك وبين العالم ؛ من وجهة نظر الوعي الطبيعي ، يبدو التمييز واضحًا بشكل يبعث على السخرية. ولكن هذا فقط لأن OAA تؤدي وظيفتها بسلاسة وبشكل جيد للغاية. في الواقع ، يعاني الأشخاص الذين لديهم إصابات في منطقة التوجيه من صعوبة كبيرة في المناورة في الفضاء المادي. عندما يقتربون من السرير ، على سبيل المثال ، فإن أدمغتهم تحتار للغاية بسبب حساب الزوايا والأعماق والمسافات المتغيرة باستمرار بحيث تصبح مهمة الاستلقاء البسيطة تحديًا مستحيلًا. بدون مساعدة منطقة التوجيه في تتبع إحداثيات الجسم المتغيرة ، لا يمكنهم تحديد مكانهم في الفضاء عقليًا أو جسديًا ، لذلك يفقدون السرير تمامًا ويسقطون على الأرض .
ومع ذلك ، في الظروف العادية ، يساعد OAA في خلق مثل هذا الإحساس المتميز والدقيق بتوجهنا المادي للعالم بحيث لا نحتاج إلى التفكير في الأمر على الإطلاق. لأداء وظيفتها بشكل جيد ، تعتمد منطقة التوجيه على دفق مستمر من النبضات العصبية من كل من حواس الجسم. يقوم OAA بفرز ومعالجة هذه النبضات بشكل فوري تقريبًا خلال كل لحظة من حياتنا. إنها تدير عبء عمل مذهل بسعات وسرعات من شأنها أن تضغط على دوائر عشرات أجهزة الكمبيوتر العملاقة.
لذلك ، ليس من المستغرب أن المسح الأساسي الذي يتم إجراؤه باستخدام SPECT لدماغ روبرت والذي تم التقاطه قبل تأمله ، بينما كان في حالة ذهنية طبيعية ، يُظهر العديد من مناطق دماغ روبرت ، بما في ذلك منطقة التوجيه ، على أنها مراكز نشطة عصبيا. يظهر هذا النشاط في عمليات المسح في رشقات نارية نابضة بالحياة من الأحمر والأصفر اللامعين.
ومع ذلك ، فإن عمليات المسح التي تم التقاطها في ذروة حالة روبرت التأملية ، تُظهر منطقة التوجيه و قد غمرتها البقع الداكنة من اللون الأخضر والأزرق - وهي الألوان التي تشير إلى انخفاض حاد في مستويات النشاط.
هذا الاكتشاف أثار اهتمامنا. نحن نعلم أن منطقة التوجيه لا تستقر أبدًا ، فما الذي يمكن أن يفسر هذا الانخفاض غير المعتاد في مستويات النشاط في هذا الجزء الصغير من الدماغ؟
أثناء تأملنا في السؤال ، ظهر احتمال مذهل: ماذا لو كانت منطقة التوجيه تعمل بجد أكثر من أي وقت مضى ، ولكن تم حظر التدفق الوارد للمعلومات الحسية بطريقة أو بأخرى؟ وهذا من شأنه أن يفسر الانخفاض في نشاط الدماغ في المنطقة. وبشكل أكثر إقناعًا ، قد يعني ذلك أيضًا أن OAA قد "أعمي" مؤقتًا ، وحُرم من المعلومات التي يحتاجها للقيام بعمله بشكل صحيح.
ماذا سيحدث إذا لم يكن لدى OAA معلومات للعمل على أساسها؟ تساءلنا. هل ستستمر في البحث عن حدود الذات؟ مع عدم وجود معلومات تتدفق من الحواس ، لن تتمكن OAA من العثور على أي حدود. ماذا سيفعل الدماغ ؟ هل تفسر منطقة التوجه فشلها في العثور على الحد الفاصل بين الذات والعالم الخارجي على أنه يعني أن مثل هذا التمييز غير موجود؟ في هذه الحالة ، لن يكون للدماغ خيار سوى إدراك أن الذات لا نهاية لها ومتشابكة بشكل وثيق مع الجميع وكل ما يحسه العقل. وسيبدو هذا التصور حقيقيًا تمامًا وبدون أدنى شك.
هذا هو بالضبط كيف وصف روبرت وأجيال من المتصوفة الشرقيين قبله ذروة اللحظات التأملية والروحية والصوفية.
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Andrew B. Newberg
Why God Won't Go Away
Translated By #Maher_Razouk
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في غرفة مظلمة صغيرة في مختبر بمستشفى جامعي كبير ، شاب يدعى روبرت يضيء الشموع وعصا من بخور الياسمين ؛ ثم يستقر على الأرض ويطوي ساقيه بسهولة في وضع اللوتس. روبرت ، وهو بوذي مخلص وممارس بارع للتأمل التبتي ، على وشك أن يبدأ رحلة تأملية أخرى إلى الداخل. كما هو الحال دائمًا ، هدفه هو تهدئة الثرثرة المستمرة للعقل الواعي وفقدان نفسه في الواقع الأعمق والأبسط في الداخل. إنها رحلة قام بها آلاف المرات من قبل ، ولكن هذه المرة ، بينما ينجرف إلى ذلك الواقع الروحي الداخلي - حيث يتراجع العالم المادي من حوله مثل الحلم المتلاشي - يظل مقيدًا بالجسد هنا والآن بخيوط قطنية أيضا!
تقع إحدى نهايات تلك الخيوط في ملف فضفاض على جانب روبرت. يمتد الطرف الآخر أسفل باب المختبر المغلق وفي غرفة مجاورة ، حيث أجلس ، بجانب صديقي وشريكي البحثي منذ فترة طويلة الدكتور «يوجين دي أكويلي» ، مع لف الخيط حول إصبعي. أنا وجين ننتظر روبرت لسحب الخيط ، والتي ستكون إشارة لنا على أن حالته التأملية تقترب من ذروتها المتعالية. إنها لحظة ذروة الشدة الروحية التي تهمنا .
لسنوات ، كنت أنا وجين ندرس العلاقة بين الخبرة الدينية ووظيفة الدماغ ، ونأمل أنه من خلال مراقبة نشاط دماغ روبرت في أكثر اللحظات كثافة وصوفية من تأمله ، قد نلقي بعض الضوء على العلاقة الغامضة بين الوعي البشري والشوق الإنساني الدائم والغريب للتواصل مع شيء أكبر منا.
في محادثات سابقة ، كافح روبرت ليصف لنا كيف يشعر بينما يتقدم تأمله نحو هذه الذروة الروحية. أولاً ، كما يقول ، يهدأ عقله الواعي ، مما يسمح بظهور جزء أعمق وأبسط من نفسه. يعتقد روبرت أن هذه الذات الداخلية هي أصدق جزء من شخصيته ، الجزء الذي لا يتغير أبدًا. بالنسبة لروبرت ، هذه الذات الداخلية ليست استعارة أو موقفًا ؛ إنه شيء حقيقي وثابت . إنه ما يبقى عندما يتم تجريد الهموم والمخاوف والرغبات وكل ما يشغل العقل الواعي. إنه يعتبر هذه الذات الداخلية جوهر وجوده. إذا تم الضغط عليه ، فقد يطلق عليه اسم الروح . كيان ، لكنه مرتبط ارتباطًا وثيقًا بكل الخليقة. ومع ذلك ، عندما يحاول وضع هذه الرؤية الشخصية المكثفة في الكلمات ، يجد نفسه يتراجع عن الكليشيهات المألوفة التي تم توظيفها لقرون للتعبير عن الطبيعة المراوغة للتجربة الروحية. قد يقول: "هناك شعور بالخلود واللانهاية". "أشعر وكأنني جزء من الجميع وكل شيء في الوجود."
بالنسبة للعقل العلمي التقليدي ، بالطبع ، هذه المصطلحات عديمة الفائدة. يهتم العلم بما يمكن وزنه وحسابه وقياسه - أي شيء لا يمكن التحقق منه من خلال الملاحظة الموضوعية لا يمكن ببساطة تسميته علميًا. على الرغم من أن خبرة روبرت الفردية قد تثير فضول العلماء بشكل شخصي ، إلا أنهم كمحترفين من المحتمل أن يرفضوا تعليقاته باعتبارها شخصية للغاية ومضاربة بحيث لا تدل على أي شيء ملموس في العالم المادي.
ومع ذلك ، فإن سنوات من البحث قادتني أنا وجيني إلى الاعتقاد بأن تجارب مثل تجربة روبرت حقيقية ، ويمكن قياسها والتحقق منها من خلال العلم الراسخ. الخيط بين أصابعي: أنا في انتظار وصول روبرت إلى لحظة التعالي الصوفي ، لأنني أنوي التقاط صورته . ننتظر ساعة واحدة ، بينما روبرت يتأمل. ثم أشعر برعشة لطيفة على الخيوط. هذه هي الإشارة لحقن مادة مشعة في خط وريدي طويل يمتد أيضًا إلى غرفة روبرت ، وإلى الوريد في ذراعه اليسرى. ننتظر بضع لحظات أخرى حتى ينتهي روبرت من تأمله ، ثم ننقله إلى غرفة في قسم الطب النووي بالمستشفى ، حيث تنتظر كاميرا SPECT ضخمة وحديثة. في لحظات ، كان روبرت مستلقيًا على طاولة معدنية ، رؤوس الكاميرا الثلاثة الكبيرة من الكريستال تدور حول جمجمته بطنين آلي دقيق.
تُعد كاميرا SPECT (اختصارًا يرمز إلى التصوير المقطعي المحوسب بإصدار فوتون واحد) أداة تصوير عالية التقنية تكتشف الانبعاثات المشعة. نظرًا لأن المادة يتم حملها عن طريق تدفق الدم ، ولأن هذا المادة المحددة يغلق عليها تقريبًا في خلايا المخ وتبقى هناك لساعات ، فإن فحوصات SPECT لرأس روبرت ستعطينا إطار دقيق لأنماط تدفق الدم في دماغ روبرت بعد لحظات فقط من الحقن - في ذروة ذروته التأملية.
يرتبط تدفق الدم المتزايد إلى جزء معين من الدماغ بالنشاط المتزايد في تلك المنطقة المحددة ، والعكس صحيح . نظرًا لأن لدينا فكرة جيدة عن الوظائف المحددة التي تؤديها مناطق الدماغ المختلفة ، نتوقع أن تخبرنا صور SPECT كثير حول ما كان يفعله دماغ روبرت خلال ذروة تأمله.
تُظهر صور المسح النهائية نشاطًا غير عادي في كتلة صغيرة من المادة الرمادية محتشدة في الجزء الخلفي العلوي من الدماغ . الاسم الصحيح لهذه الحزمة المتخصصة للغاية من الخلايا العصبية هو الفص الجداري العلوي الخلفي ، ولكن بغرض الاختصار ، أطلقنا عليه أنا وجين اسم منطقة ارتباط الاتجاه ، أو OAA.
تتمثل المهمة الأساسية لـ OAA في توجيه الفرد في الفضاء المادي - فهو يتتبع أي نهاية منتهية ، ويساعدنا في الحكم على الزوايا والمسافات ، ويسمح لنا بالتفاوض بأمان على المشهد المادي من حولنا . لأداء هذه الوظيفة الحاسمة ، يجب أن يولد أولاً إدراكًا واضحًا ومتسقًا للحدود المادية للذات. بعبارات بسيطة ، يجب أن تميز بشكل حاد بين الفرد وكل شيء آخر ، لتمييزك عن غيرك اللامتناهي الذي يشكل بقية الكون.
قد يبدو غريباً أن الدماغ يحتاج إلى آلية متخصصة لمراقبة هذا الفصل بينك وبين العالم ؛ من وجهة نظر الوعي الطبيعي ، يبدو التمييز واضحًا بشكل يبعث على السخرية. ولكن هذا فقط لأن OAA تؤدي وظيفتها بسلاسة وبشكل جيد للغاية. في الواقع ، يعاني الأشخاص الذين لديهم إصابات في منطقة التوجيه من صعوبة كبيرة في المناورة في الفضاء المادي. عندما يقتربون من السرير ، على سبيل المثال ، فإن أدمغتهم تحتار للغاية بسبب حساب الزوايا والأعماق والمسافات المتغيرة باستمرار بحيث تصبح مهمة الاستلقاء البسيطة تحديًا مستحيلًا. بدون مساعدة منطقة التوجيه في تتبع إحداثيات الجسم المتغيرة ، لا يمكنهم تحديد مكانهم في الفضاء عقليًا أو جسديًا ، لذلك يفقدون السرير تمامًا ويسقطون على الأرض .
ومع ذلك ، في الظروف العادية ، يساعد OAA في خلق مثل هذا الإحساس المتميز والدقيق بتوجهنا المادي للعالم بحيث لا نحتاج إلى التفكير في الأمر على الإطلاق. لأداء وظيفتها بشكل جيد ، تعتمد منطقة التوجيه على دفق مستمر من النبضات العصبية من كل من حواس الجسم. يقوم OAA بفرز ومعالجة هذه النبضات بشكل فوري تقريبًا خلال كل لحظة من حياتنا. إنها تدير عبء عمل مذهل بسعات وسرعات من شأنها أن تضغط على دوائر عشرات أجهزة الكمبيوتر العملاقة.
لذلك ، ليس من المستغرب أن المسح الأساسي الذي يتم إجراؤه باستخدام SPECT لدماغ روبرت والذي تم التقاطه قبل تأمله ، بينما كان في حالة ذهنية طبيعية ، يُظهر العديد من مناطق دماغ روبرت ، بما في ذلك منطقة التوجيه ، على أنها مراكز نشطة عصبيا. يظهر هذا النشاط في عمليات المسح في رشقات نارية نابضة بالحياة من الأحمر والأصفر اللامعين.
ومع ذلك ، فإن عمليات المسح التي تم التقاطها في ذروة حالة روبرت التأملية ، تُظهر منطقة التوجيه و قد غمرتها البقع الداكنة من اللون الأخضر والأزرق - وهي الألوان التي تشير إلى انخفاض حاد في مستويات النشاط.
هذا الاكتشاف أثار اهتمامنا. نحن نعلم أن منطقة التوجيه لا تستقر أبدًا ، فما الذي يمكن أن يفسر هذا الانخفاض غير المعتاد في مستويات النشاط في هذا الجزء الصغير من الدماغ؟
أثناء تأملنا في السؤال ، ظهر احتمال مذهل: ماذا لو كانت منطقة التوجيه تعمل بجد أكثر من أي وقت مضى ، ولكن تم حظر التدفق الوارد للمعلومات الحسية بطريقة أو بأخرى؟ وهذا من شأنه أن يفسر الانخفاض في نشاط الدماغ في المنطقة. وبشكل أكثر إقناعًا ، قد يعني ذلك أيضًا أن OAA قد "أعمي" مؤقتًا ، وحُرم من المعلومات التي يحتاجها للقيام بعمله بشكل صحيح.
ماذا سيحدث إذا لم يكن لدى OAA معلومات للعمل على أساسها؟ تساءلنا. هل ستستمر في البحث عن حدود الذات؟ مع عدم وجود معلومات تتدفق من الحواس ، لن تتمكن OAA من العثور على أي حدود. ماذا سيفعل الدماغ ؟ هل تفسر منطقة التوجه فشلها في العثور على الحد الفاصل بين الذات والعالم الخارجي على أنه يعني أن مثل هذا التمييز غير موجود؟ في هذه الحالة ، لن يكون للدماغ خيار سوى إدراك أن الذات لا نهاية لها ومتشابكة بشكل وثيق مع الجميع وكل ما يحسه العقل. وسيبدو هذا التصور حقيقيًا تمامًا وبدون أدنى شك.
هذا هو بالضبط كيف وصف روبرت وأجيال من المتصوفة الشرقيين قبله ذروة اللحظات التأملية والروحية والصوفية.
.
Andrew B. Newberg
Why God Won't Go Away
Translated By #Maher_Razouk
August 26, 2020
((يكره الناس العاديون العزلة . لكن الحاذق يستغلها ، معانقا وحدته، مدركا حقيقة انه واحد مع الكون كله ))
الفيلسوف الصيني لاو تزو
((كيف لي ان احب المعبود اذن؟ لا ينبغي لك ان تحبه كما لو انه هو : لا بوصفه الهاً ، ولا روحاً ، ولا شخصاً ، ولا صورة ، بل كواحد مطلق ٍ نقي . وعلينا أن نفنى في هذا الواحد من اللاشيء إلى اللاشيء ، فَلتعِنا يا رب ))
مايستر إيكهارت
من غرفة مختبر مظلمة في إحدى المستشفيات الجامعية وغرفة اخرى مجاورة تضم الدكتور يوجين داكويلي وعالم الاعصاب الدكتور أندرو نيوبيرغ ثمانية متأملين تبتيين
بدأت دراسة تقوم على اجراء مسح دماغي للاشخاص في اوقات التأمل والصلاة والطقوس ، حيث يقومان بأطلاق فوتونات منفردة SPECT قادرة على اكتشاف الانبعاثات الاشعاعية وبعدها تقوم كاميرا بلورية بمسح لرأس المتأمل لاكتشاف مصدر المشع ( والحديث يطول عن التقنية المستخدمة) لتنتقل الدراسة بعدها وتشمل الراهبات .
هذا الكتاب الضخم ترجمة عصبية لكلمات المتأملين ووصف لما يحدث داخل الدماغ اثناء ممارسة الطقوس والعبادات ابتداءً من الشعور البسيط بالسمو الذي قد تخلقه القليل من الموسيقى او استنشاق الروائح الطيبة مرورا بمستويات اعلى واعلى وصولا الى لحظة الذروة التي لا يختبرها الى القليل جدا من العرفانيين وبمناسبات غير متوقعة .
يذهب الباحثان الى ان فهم ما يحصل في منطقة تنسيق التوجيه OAA هو المفتاح ، فهذة المنطقة تساعد على تحديد الحيز الفيزيائي المحيط بالجسد فتجعلة على وعي بمن حولة ، وفي اثناء الممارسات فأن قيام الدماغ بأكثر من عملية عصبية بوقت واحدة وتشغيل اكثر من حاسة وتركيز عمل الدماغ على هدف واحد سيجعل عمل هذة المنطقة في انخفاض شديد او كما وصفها الباحثان بأنها ((أعميت)) مؤقتاً ونجد ان هذا هو بالضبط ما يصفه العرفانيين ، في كتاب الأوبانيشاد الهندوسي مثلا تجد:
((كما تندمج الانهار شرقيها وغربيها في البحر،
وتتحد به ،
ناسية انها كانت يوماً ما انهاراً منفصلة ،
كذلك تفقد كل المخلوقات انفصاليتها
عندما تندمج اخيراً في الكينونة النقية ))
هذا الكتاب يمتد على طول 9 فصول وخاتمة ، امتعها (في نظري ) فصل العرفان ، قد تثقلك الفصول الثلاث الاولى ( اذا كنت تكره الدخول في تفصيل عمل الدماغ وأجزاءه) ولكن لابد منها وقد جعل الكاتب من هذه الفصول ممتعة كذلك من خلال الامثلة الحية .
كان كلا الباحثان حياديان جدا ، كانا يعارضان ما يتوصلان الية بكل الاسئلة ( التي خطرت على بالي لتفادي التعميم) ولم يكن لهما ميل لشيء ، اما أحمد الناصح فقد جعل الكتاب ممتع بدرجة كبيرة لسلاسة الترجمة.
الفيلسوف الصيني لاو تزو
((كيف لي ان احب المعبود اذن؟ لا ينبغي لك ان تحبه كما لو انه هو : لا بوصفه الهاً ، ولا روحاً ، ولا شخصاً ، ولا صورة ، بل كواحد مطلق ٍ نقي . وعلينا أن نفنى في هذا الواحد من اللاشيء إلى اللاشيء ، فَلتعِنا يا رب ))
مايستر إيكهارت
من غرفة مختبر مظلمة في إحدى المستشفيات الجامعية وغرفة اخرى مجاورة تضم الدكتور يوجين داكويلي وعالم الاعصاب الدكتور أندرو نيوبيرغ ثمانية متأملين تبتيين
بدأت دراسة تقوم على اجراء مسح دماغي للاشخاص في اوقات التأمل والصلاة والطقوس ، حيث يقومان بأطلاق فوتونات منفردة SPECT قادرة على اكتشاف الانبعاثات الاشعاعية وبعدها تقوم كاميرا بلورية بمسح لرأس المتأمل لاكتشاف مصدر المشع ( والحديث يطول عن التقنية المستخدمة) لتنتقل الدراسة بعدها وتشمل الراهبات .
هذا الكتاب الضخم ترجمة عصبية لكلمات المتأملين ووصف لما يحدث داخل الدماغ اثناء ممارسة الطقوس والعبادات ابتداءً من الشعور البسيط بالسمو الذي قد تخلقه القليل من الموسيقى او استنشاق الروائح الطيبة مرورا بمستويات اعلى واعلى وصولا الى لحظة الذروة التي لا يختبرها الى القليل جدا من العرفانيين وبمناسبات غير متوقعة .
يذهب الباحثان الى ان فهم ما يحصل في منطقة تنسيق التوجيه OAA هو المفتاح ، فهذة المنطقة تساعد على تحديد الحيز الفيزيائي المحيط بالجسد فتجعلة على وعي بمن حولة ، وفي اثناء الممارسات فأن قيام الدماغ بأكثر من عملية عصبية بوقت واحدة وتشغيل اكثر من حاسة وتركيز عمل الدماغ على هدف واحد سيجعل عمل هذة المنطقة في انخفاض شديد او كما وصفها الباحثان بأنها ((أعميت)) مؤقتاً ونجد ان هذا هو بالضبط ما يصفه العرفانيين ، في كتاب الأوبانيشاد الهندوسي مثلا تجد:
((كما تندمج الانهار شرقيها وغربيها في البحر،
وتتحد به ،
ناسية انها كانت يوماً ما انهاراً منفصلة ،
كذلك تفقد كل المخلوقات انفصاليتها
عندما تندمج اخيراً في الكينونة النقية ))
هذا الكتاب يمتد على طول 9 فصول وخاتمة ، امتعها (في نظري ) فصل العرفان ، قد تثقلك الفصول الثلاث الاولى ( اذا كنت تكره الدخول في تفصيل عمل الدماغ وأجزاءه) ولكن لابد منها وقد جعل الكاتب من هذه الفصول ممتعة كذلك من خلال الامثلة الحية .
كان كلا الباحثان حياديان جدا ، كانا يعارضان ما يتوصلان الية بكل الاسئلة ( التي خطرت على بالي لتفادي التعميم) ولم يكن لهما ميل لشيء ، اما أحمد الناصح فقد جعل الكتاب ممتع بدرجة كبيرة لسلاسة الترجمة.
December 10, 2022
I usually don't like it much when science about god mushes all religions together as one entity, but here it does not matter that much as the authors look more into the science and historical development of the brain and our experiences with the divine or something other than ourselves. How to define it and who or what that other is, is not that important to science at this stage - but rather look into the development through how the brain works, as well as the creation of myths and rituals that lead toward religion and religious experiences. So, this book is better than many others, but I still find it lacking because there is a lot of believing and thinking around the facts than really showing us the clear facts within every stage. It is difficult for all you have to go on is the brain scans that show extra activity in the brain in response to religious experience, and not much more than that. So, a Buddhist and a Christian alike can take this into a defense of their faith, although it is more difficult to invalidate the other fully. As a Christian, I can easily acknowledge that our brains function in order to experience the divine and that this experience can be achieved by other means, it all boils down to content of the belief and actual involvement of the Divine. That, this book says little about.
July 17, 2022
God is dead - Nietzsche
Nietzsche is dead ~ God
Nietzsche is dead ~ God
January 31, 2022
مراجعة كتاب صورة فوتغرافية للرب
اندرو نيوبيرغ و يوچين داكويلي
ترجمة الصديق احمد الناصح
كثيرة هي الابحاث التي حاولت دارسة الظاهرة الدينية وعمق ارتباطها مع تاريخ الانسان حيث تم تناولها من وجهة نظر سايكولوجية و انثروبولوجية و اجتماعية وتاريخية وغيرها
يقدم هذا الكتاب رؤية جديدة وفق معطيات علم الاعصاب والادراك الحديث لنشوء الدين محاولا ان يصل من خلالها الى اثبات ان التطور قد حابى العقل المتدين وفضله بما يقدمه للانسان من اطمئنان واجوبة للكثير من الاسئلة الًوجودية المقلقة التي رافقت الانسان من اول لحظات تميزه وانفصاله عن القردة العليا وتم تمرير تلك القدرة الاداراكية التي تربط الانسان بالمقدس ليكون عزاء مسليا مواسيا يصهره ضمن بوثقةً جماعة معينه من خلال الانتخاب الطبيعي وتم تطوير مثل هذا الاحساس الديني بتطور نفس الدماغ البشري لينتقل من ابسط المظاهر الدينية للانسان القديم الى تعقيد الاديان التوحيدية الكبرى المعروفة اليوم
تناول الكتاب عدة تحارب اجريت على مجموعة من المؤمنين اثناء تاملاتهم الروحية وطقوسهم الدينية لمعرفة تاثير تلك الطقوس على مناطق النشاط في المخ البشري واظهرت الدراسات تاثر الكثير من مناطق الدماغ بالنشاط التاملي والطقوسي الديني واضفاء حالة من اللذة والنشوة بل يمكن ان تصل الى تعطيل منطقة الشعور بالذات اثناء فترة تادية الطقس والصلاة
كما حاول الكتاب ان يربط الكثير من المفاهيم الدينية مثل الاسطورة ونفس اختراع الطقوس الدينية بعمل الدماغ البشري وان الانتخاب الطبيعي كتب البقاء لمثل هذا العقل الذي يملك القدرة على انشاء الاسطورة واختراع الطقس الديني لما يتمتع به من قدرة على انتشال الانسان من سؤال القلق وبما يربطه اوثق بالجماعات
كما سرد الكثير من النصوص المختلفة للمتصوفة من كل الديانات يهودية او مسيحية او اسلامية او هندوسية او غيرها التي تحكي معا عن نفس المشاهدات او المكاشفات التي يراها المؤمنين اثناء العبادة مما يرجح انها تنطلق من قدرات دماغية مشتركة
ويجب التذكير هنا انه لا يمكن ان تعتبر هذة الابحاث دليلا على صحة الاديان في نفسها بما تعرضه الاديان من ميزان للحقانية لان تلك الابحاث تربط الظاهرة الدينية بمستوى معين من النشاط المخي والادراك قد حاباه الانتخاب الطبيعي لما يقدمه من ميزات نافعة للانسان في صراعه من اجل البقاء بينما تقدم الاديان نفسها على ان لها واقعا موضوعيا خارج الدماغ البشري وليست مجرد منتجات ادراكية فقط
ما اسجله من نقطة ضعف واضحة على الكتاب هو ان اللغة واضحة في التحيز لجانب اهمية الدين والجانب الصوفي او العرفاني من الدين على الانسان ووجوده بحيث تشعر ان هذا هو الهدف المسبق الذي ينشده الكتاب والمفروض ان الابحاث العلمية تكون محايدة
كما ان نفس المؤلفان قد اعترفا ان التجارب التي اجريت على المؤمنين اثناء الطقوس الدينيه قليلة جدا ويمكن ان تكون لها تفاسير اخرى مختلفة بما لا يرقى بالطرح ان يدخل حيز النظريات العلمية بالنحوُ الذي تم طرحه في هذا الكتاب نعم يمكن ان يعتبر فرضية محترمه نوعا ما
ومع ذلك الكتاب ظريف وممتع ويستحق القراءة
التقييم الشخصي٧ من ١٠
اندرو نيوبيرغ و يوچين داكويلي
ترجمة الصديق احمد الناصح
كثيرة هي الابحاث التي حاولت دارسة الظاهرة الدينية وعمق ارتباطها مع تاريخ الانسان حيث تم تناولها من وجهة نظر سايكولوجية و انثروبولوجية و اجتماعية وتاريخية وغيرها
يقدم هذا الكتاب رؤية جديدة وفق معطيات علم الاعصاب والادراك الحديث لنشوء الدين محاولا ان يصل من خلالها الى اثبات ان التطور قد حابى العقل المتدين وفضله بما يقدمه للانسان من اطمئنان واجوبة للكثير من الاسئلة الًوجودية المقلقة التي رافقت الانسان من اول لحظات تميزه وانفصاله عن القردة العليا وتم تمرير تلك القدرة الاداراكية التي تربط الانسان بالمقدس ليكون عزاء مسليا مواسيا يصهره ضمن بوثقةً جماعة معينه من خلال الانتخاب الطبيعي وتم تطوير مثل هذا الاحساس الديني بتطور نفس الدماغ البشري لينتقل من ابسط المظاهر الدينية للانسان القديم الى تعقيد الاديان التوحيدية الكبرى المعروفة اليوم
تناول الكتاب عدة تحارب اجريت على مجموعة من المؤمنين اثناء تاملاتهم الروحية وطقوسهم الدينية لمعرفة تاثير تلك الطقوس على مناطق النشاط في المخ البشري واظهرت الدراسات تاثر الكثير من مناطق الدماغ بالنشاط التاملي والطقوسي الديني واضفاء حالة من اللذة والنشوة بل يمكن ان تصل الى تعطيل منطقة الشعور بالذات اثناء فترة تادية الطقس والصلاة
كما حاول الكتاب ان يربط الكثير من المفاهيم الدينية مثل الاسطورة ونفس اختراع الطقوس الدينية بعمل الدماغ البشري وان الانتخاب الطبيعي كتب البقاء لمثل هذا العقل الذي يملك القدرة على انشاء الاسطورة واختراع الطقس الديني لما يتمتع به من قدرة على انتشال الانسان من سؤال القلق وبما يربطه اوثق بالجماعات
كما سرد الكثير من النصوص المختلفة للمتصوفة من كل الديانات يهودية او مسيحية او اسلامية او هندوسية او غيرها التي تحكي معا عن نفس المشاهدات او المكاشفات التي يراها المؤمنين اثناء العبادة مما يرجح انها تنطلق من قدرات دماغية مشتركة
ويجب التذكير هنا انه لا يمكن ان تعتبر هذة الابحاث دليلا على صحة الاديان في نفسها بما تعرضه الاديان من ميزان للحقانية لان تلك الابحاث تربط الظاهرة الدينية بمستوى معين من النشاط المخي والادراك قد حاباه الانتخاب الطبيعي لما يقدمه من ميزات نافعة للانسان في صراعه من اجل البقاء بينما تقدم الاديان نفسها على ان لها واقعا موضوعيا خارج الدماغ البشري وليست مجرد منتجات ادراكية فقط
ما اسجله من نقطة ضعف واضحة على الكتاب هو ان اللغة واضحة في التحيز لجانب اهمية الدين والجانب الصوفي او العرفاني من الدين على الانسان ووجوده بحيث تشعر ان هذا هو الهدف المسبق الذي ينشده الكتاب والمفروض ان الابحاث العلمية تكون محايدة
كما ان نفس المؤلفان قد اعترفا ان التجارب التي اجريت على المؤمنين اثناء الطقوس الدينيه قليلة جدا ويمكن ان تكون لها تفاسير اخرى مختلفة بما لا يرقى بالطرح ان يدخل حيز النظريات العلمية بالنحوُ الذي تم طرحه في هذا الكتاب نعم يمكن ان يعتبر فرضية محترمه نوعا ما
ومع ذلك الكتاب ظريف وممتع ويستحق القراءة
التقييم الشخصي٧ من ١٠
October 6, 2009
This book explores the relationship between the brain's functioning and religion and myth. The authors note that (page 8): "Gradually, we shaped a hypothesis that suggests that spiritual experience, at its very root, is intimately interwoven with human biology. That biology, in some way, compels the spiritual urge." In short (page 9), "We will examine the biological drive that compels us to make myths, and the neurological machinery that gives these myths shape and power."
In the study of evolution, one key question is: What is the survival value of a particular behavior? What is its advantage in natural selection? How does it enhance survival odds of individuals? This book, as others, suspects that the ability to hold religious values and myths, in fact, enhances survival value of individuals and even groups. The authors note (page 138): "Their religion would serve to strengthen bonds between individuals and to encourage more peaceful and productive interaction in the community at large. Stronger social groups, of course, would mean better lives for clan members, which might ultimately result in higher rates of survival as well."
The authors, including some well-respected researchers in brain structure and function, use standard neurophysiological technology to assess the brain's functioning with respect to religious behaviors. They report studies that suggest that certain brain areas are involved in religious-related behaviors.
The book also notes that the authors do not want to set up biology versus religion dichotomy. They observe that the fact that the brain is built to accept religious values and beliefs does not mean that religious beliefs are wrong. Simply, they assert that there is machinery in place for people to be predisposed toward accepting a belief in God, or some other deity/entity.
This is an intriguing book. Readers may respond very negatively or positively, based on their beliefs. But the argument in the book makes on think about important issues in humans' lives. If for no other reason, that makes this worthwhile reading.
In the study of evolution, one key question is: What is the survival value of a particular behavior? What is its advantage in natural selection? How does it enhance survival odds of individuals? This book, as others, suspects that the ability to hold religious values and myths, in fact, enhances survival value of individuals and even groups. The authors note (page 138): "Their religion would serve to strengthen bonds between individuals and to encourage more peaceful and productive interaction in the community at large. Stronger social groups, of course, would mean better lives for clan members, which might ultimately result in higher rates of survival as well."
The authors, including some well-respected researchers in brain structure and function, use standard neurophysiological technology to assess the brain's functioning with respect to religious behaviors. They report studies that suggest that certain brain areas are involved in religious-related behaviors.
The book also notes that the authors do not want to set up biology versus religion dichotomy. They observe that the fact that the brain is built to accept religious values and beliefs does not mean that religious beliefs are wrong. Simply, they assert that there is machinery in place for people to be predisposed toward accepting a belief in God, or some other deity/entity.
This is an intriguing book. Readers may respond very negatively or positively, based on their beliefs. But the argument in the book makes on think about important issues in humans' lives. If for no other reason, that makes this worthwhile reading.
September 4, 2012
Fascinating biology.
Predictable evolutionary thought; neo-Freudian in an odd sort of way - religion boils down to ancient sexual impulses that developed into something beyond ourselves. (Of course, everything in biological evolution must harken to survival or reproduction.)
At least the author was honest. I was "mocking" him in the margins through many parts of the book refering to him and his as "the priesthood". Later he admitted that his own scientific explanations were indeed a kind of "myth making."
Ironically, although for decades atheists have been accusing Christians of checking their brains in at the door, Newberg suggests that that's exactly what we ought to be doing in order to achieve the highest states of consciousness and therefore, of religion. According to his evaluation, religious practitioners who most successfully "turn off their brains" are the model that the rest of us should follow. Am I the only one disturbed by this anti-intellectuallism?
Basically, this book asks the chicken-and-egg question about God, but leaves us with no definitive answer.
Predictable evolutionary thought; neo-Freudian in an odd sort of way - religion boils down to ancient sexual impulses that developed into something beyond ourselves. (Of course, everything in biological evolution must harken to survival or reproduction.)
At least the author was honest. I was "mocking" him in the margins through many parts of the book refering to him and his as "the priesthood". Later he admitted that his own scientific explanations were indeed a kind of "myth making."
Ironically, although for decades atheists have been accusing Christians of checking their brains in at the door, Newberg suggests that that's exactly what we ought to be doing in order to achieve the highest states of consciousness and therefore, of religion. According to his evaluation, religious practitioners who most successfully "turn off their brains" are the model that the rest of us should follow. Am I the only one disturbed by this anti-intellectuallism?
Basically, this book asks the chicken-and-egg question about God, but leaves us with no definitive answer.
July 30, 2017
Newberg's research and thought make a good case for the existence of what he calls Absolute Unitary Being. When he delves into the history of religion, he enters the realm of speculation, but otherwise the neuroscience is carefully done. I began to think of other areas where things that cannot be measured and explained scientifically are accepted as nonetheless real. Music, for example, cannot be explained simply as quantifiable vibrations. And so neither can the mystical experience of union with God, however named, and all of creation. Science is based on the hypothesis that everything that is "real" can be quantified and experienced by the senses, but even that reality is filtered through our brains and may or may not be as perceived. This is a very readable treatment of the subject, and continues the path of reconciliation between science and religion, which began on separate trajectories in the 18th century, but are gradually coming to be seen as two different but perhaps quite compatible ways of seeing the world.
February 16, 2019
If you believe in your gut that faith and reason are not opposed, that there's something that will someday unite science and spirituality, you need to read this book. It's certainly not any kind of final answer. But using neurological data from experiments with meditative practitioners of both Eastern and Western traditions, the authors show how the human brain itself may be the source of the spiritual impetus that is at the core of religion. It is simultaneously respectful of the "mythological" aspects of religion while recognizing the spiritual core of religion that is all too often ignored by modern critics of religion. The book hypothesizes that the spiritual impulse may indeed be more than simply an evolutionary left-over like neurological version of the appendix, but that the brain's perception of a greater oneness may indeed be the perception of a reality that is greater than the reality that we touch and feel everyday.
If nothing else, this book gives food for thought that we should all take a bite or two of.
If nothing else, this book gives food for thought that we should all take a bite or two of.
February 26, 2014
Pretty good book. Makes a nice case of reconciling God and science. Wish I had read this 10 years ago. Much of the early chapters had matter I already knew or was familiar with since I have neuroscience training, except their terminology for brain areas was nonconventional. The book really picks up from page 98 and on.
July 24, 2019
"إن الوجود البشري ليس مقتصراً على الوجود المادي حصراً .حيث إن عقولنا مدفوعة بحدس هذه الحقيقة الأعمق، هذا الأحساس التام بالواحدية، حيث تنتهي المعاناة وتشبع جميع الرغبات ومادامت أدمغتنا باقية على ماهي عليه، ومادامت عقولنا قادرة على الإحساس بهذه الحقيقة الأعمق، فستبقى الروحانية تنحت شكل التجربة البشرية، وسيبقى الناس يؤمنون بالرب ، مهما كان مانعرّف به هذا المفهوم الجليل الغامض"
March 20, 2021
The first half of the book provided a good background into the available scientific evidence relating science and religion, but not particularly convinced by the author's argument on the need for God on the latter half of the book.
April 19, 2013
Goes over the history of myth and ritual. The author investigated how meditation and prayer performed by Buddist monks and Catholic nuns led to low stress hormones in the brain.
August 28, 2023
Misleading Title written by Religious Mystics!
I should have read the Book’s description more carefully. I would have seen that the Author’s “scientific” area of interest is Neurotheology! While the naming of this pursuit would probably be helpful for grants from the Templeton Foundation and its ilk, it camouflages the real subject of his studies.
Using the terminology of Brain Science, bowing before every Religious Mystic they could find, and sprinkling quotes from C.S. Lewis, Einstein, and William James. Newberg & Co. build their silly and often contradictory case.
Simply put, the Brain constantly seeks to make sense of the Sensory inputs bombarding it. Ultimately, when all else fails, it shuts itself off from all the Senses, disappears up its own “you know what” and achieves a meeting with “A Transcendent Unitary State of Being”. Since that Brain had been raised in the warm, friendly Culture of a bunch of Theists, it immediately understands that it has found “God”. Their Mommy and Daddy should have taught them better.
Newberg claims to have stumbled on this fabulous, and I use that word in its root meaning, theory because every Mystic and Religious Writer he knows told him that’s what happens. Why he thinks that his theory is any different from one that claims that our Neanderthal Ancestors heard Thunder and found God is beyond me.
After that earthshaking discovery he has to try to convince us that this moment of enlightenment is different from the ones we all, Believers and Unbelievers alike, have experienced listening to a Beethoven Sonata or walking through the Woods. I know, I know: “St. Teresa of Avila told him so”!
He also tries to redeem himself in his closing Chapters by recommending that if all of us would just meet, his book in hand, at the Crossroads of Neuroscience and Religion, all Wars would end, competing beliefs and their Holy Books would fade away, and we would walk hand in hand, singing Kumbayah.
Sorry, not buying it. God and I have parted ways a long time ago. I prefer to walk in the Rain, listen to Babies giggle, and savor the flavor of a Fine Bourbon. My ideas of Transcendent States of Being.
Finally, while I enjoy Joe Barrett’s narration of Murder Mysteries or Horse Racing Books, his voice is less suited to works about Spirituality or Transcendence! Two or Three Stars. **
I should have read the Book’s description more carefully. I would have seen that the Author’s “scientific” area of interest is Neurotheology! While the naming of this pursuit would probably be helpful for grants from the Templeton Foundation and its ilk, it camouflages the real subject of his studies.
Using the terminology of Brain Science, bowing before every Religious Mystic they could find, and sprinkling quotes from C.S. Lewis, Einstein, and William James. Newberg & Co. build their silly and often contradictory case.
Simply put, the Brain constantly seeks to make sense of the Sensory inputs bombarding it. Ultimately, when all else fails, it shuts itself off from all the Senses, disappears up its own “you know what” and achieves a meeting with “A Transcendent Unitary State of Being”. Since that Brain had been raised in the warm, friendly Culture of a bunch of Theists, it immediately understands that it has found “God”. Their Mommy and Daddy should have taught them better.
Newberg claims to have stumbled on this fabulous, and I use that word in its root meaning, theory because every Mystic and Religious Writer he knows told him that’s what happens. Why he thinks that his theory is any different from one that claims that our Neanderthal Ancestors heard Thunder and found God is beyond me.
After that earthshaking discovery he has to try to convince us that this moment of enlightenment is different from the ones we all, Believers and Unbelievers alike, have experienced listening to a Beethoven Sonata or walking through the Woods. I know, I know: “St. Teresa of Avila told him so”!
He also tries to redeem himself in his closing Chapters by recommending that if all of us would just meet, his book in hand, at the Crossroads of Neuroscience and Religion, all Wars would end, competing beliefs and their Holy Books would fade away, and we would walk hand in hand, singing Kumbayah.
Sorry, not buying it. God and I have parted ways a long time ago. I prefer to walk in the Rain, listen to Babies giggle, and savor the flavor of a Fine Bourbon. My ideas of Transcendent States of Being.
Finally, while I enjoy Joe Barrett’s narration of Murder Mysteries or Horse Racing Books, his voice is less suited to works about Spirituality or Transcendence! Two or Three Stars. **
May 24, 2023
This book explores the neural basis of religious and spiritual experiences, aiming to bridge the gap between science and religion. It delves into the ways in which our brains and biology contribute to the formation and maintenance of religious beliefs and practices.
The authors draw upon their extensive research and use neuroimaging techniques, such as single-photon emission computed tomography (SPECT), to study the brains of individuals engaged in religious practices like prayer and meditation. They examine how these practices influence brain activity and propose that religious experiences involve specific brain regions and neurotransmitters.
The book delves into various aspects of religious experiences, including the feeling of connection with a higher power, the sense of awe and transcendence, and the impact of rituals on brain function. It discusses the evolutionary significance of religious beliefs and suggests that they may have played a role in human survival and social bonding throughout history.
"Why God Won't Go Away" provides a unique perspective by combining credible, peer-reviewed scientific research with an exploration of the subjective experiences of believers. The authors aim to offer a nuanced understanding of the intersection between faith, spirituality, and the human brain. That said, the book reflects a disappointing turn in the science of religion and philosophy of religion, namely, the attempt to relegate spiritual state and practice to brain function. While Newberg et. al. steer clear of this banality the book provides what is certainly fodder for such an argument. "See, I told you so! It's really just all in the brain." some will undoubtedly say. What they may not have thought of even as they pronounce the words, however, is the question of how humans, if simply highly-evolved animals, even conceived of such a concept and came to need the experience in the first place
The authors draw upon their extensive research and use neuroimaging techniques, such as single-photon emission computed tomography (SPECT), to study the brains of individuals engaged in religious practices like prayer and meditation. They examine how these practices influence brain activity and propose that religious experiences involve specific brain regions and neurotransmitters.
The book delves into various aspects of religious experiences, including the feeling of connection with a higher power, the sense of awe and transcendence, and the impact of rituals on brain function. It discusses the evolutionary significance of religious beliefs and suggests that they may have played a role in human survival and social bonding throughout history.
"Why God Won't Go Away" provides a unique perspective by combining credible, peer-reviewed scientific research with an exploration of the subjective experiences of believers. The authors aim to offer a nuanced understanding of the intersection between faith, spirituality, and the human brain. That said, the book reflects a disappointing turn in the science of religion and philosophy of religion, namely, the attempt to relegate spiritual state and practice to brain function. While Newberg et. al. steer clear of this banality the book provides what is certainly fodder for such an argument. "See, I told you so! It's really just all in the brain." some will undoubtedly say. What they may not have thought of even as they pronounce the words, however, is the question of how humans, if simply highly-evolved animals, even conceived of such a concept and came to need the experience in the first place
January 21, 2020
The neurology of mystical experience. The study on Buddhist monks and Franc. nuns showed the brain neural mechanism that dissolve the sense of self and gives a mystical experience (feelings of awe, unity, higher reality).
The question that keeped popping into my mind, and to my satisfaction the author also posed was "Is this spiritual experience simply a brain state ?" . I found useful the dream analogy. The condition for something less real to exist is by containing it by something more real. A dream feels real, but, after we wake up and keep integrating and comparing the dream to the present reality, the dream seems less real but it is to some degree real nevertheless. And by the some logic goes the spiritual experiences.
If a higher reality still exists, that transcends the material reality is still questionable. Altough we do have the brain structures for mystical experiences, it is possible to be a brain response to the frighthening fact that we are aware of our own death and the ability to transcend the material reality is an evolutionary biological response.
Is this book enough to make up my mind on these big questions? No. I may need to re-read this, powerful stuff !!
Personally, if we are capable to feel a higher reality or is a evolutionary brain mechanism, it's still highly important for the general human, spirituality being a neccesity that we shall pay greater attention and care just as other needs !
The question that keeped popping into my mind, and to my satisfaction the author also posed was "Is this spiritual experience simply a brain state ?" . I found useful the dream analogy. The condition for something less real to exist is by containing it by something more real. A dream feels real, but, after we wake up and keep integrating and comparing the dream to the present reality, the dream seems less real but it is to some degree real nevertheless. And by the some logic goes the spiritual experiences.
If a higher reality still exists, that transcends the material reality is still questionable. Altough we do have the brain structures for mystical experiences, it is possible to be a brain response to the frighthening fact that we are aware of our own death and the ability to transcend the material reality is an evolutionary biological response.
Is this book enough to make up my mind on these big questions? No. I may need to re-read this, powerful stuff !!
Personally, if we are capable to feel a higher reality or is a evolutionary brain mechanism, it's still highly important for the general human, spirituality being a neccesity that we shall pay greater attention and care just as other needs !
November 21, 2024
p. 64 Everybody dies.
The first fifty pages concerned squirting radioactivity into subjects’ brains, having them do something and seeing what part of their brains lit up. Finally on page 54, something starts happening with “myth-making.”
Neanderthals were the first known to bury their dead with ceremony and paraphernalia to continue their journey. This was known to have been done in several locations.
They also constructed “chapels” for some kind of religious ceremony
Nothing is discussed about the mystical experiences of citizens of atheist countries, which would have been more interesting than the brain fireworks of someone we know is a wackerdoodle.
Actually, we- the Western world at least- will not give up God because we know we are going to die. I watched a doggie lick the hand of the lady about to administer a lethal injection because he did not know he was going to die. He did not need a god or a heaven.
Now that the subject of God demands a communication with the deity to pave the way for a better place in the afterlife and perhaps soften the burdens of the present existence, destroy one’s enemies, ensure adequate crops, destroy one’s enemies, etc. Occasionally, subjects get their brain cells into such a frenzy that is a busy day for brain scanners.
Fear of death requires a fear resolving myth. And, there we have it- God.
September 4, 2020
کتاب آقای نیوبرگ که با عنوان "چرا خدا هرگز نمی میرد" توسط انتشارات هورمزد به چاپ رسیده است، در واقع از نگاه نویسنده روانپزشک تلاشی است برای پیدا کردن پایه ها و اساس آیین های مذهبی و عرفان در مغز (نوروتئولوژی)، که در انتها امیدواری میدهد از تجدید رابطه بین علم و مذهبی که در قرن ۱۹ با انتشار کتاب لیل و داروین و بعدها با صحبت متفکرانی همچون نیچه رو به زوال میرفت.
کتاب در ابتدا نگاهی مختصر دارد به روندهای تکاملی و باستان شناسی از شکل گیری آیین های جمعی و اسطوره ها و سپس بررسی ویژگی های از مغز برای درک محیط واقعیت بیرون، تصویر ها و مطالعات مغزی روی چندی از راهبه های مسیحی و عارفان بودیستی نگاهی جدید به عرفان و واقعیت تجربه شده توسط این افراد را با روش های علمی نشان میدهد که به ادعای نویسنده واقعیتی متفاوت از توهمی را نشان میدهد که انگشت اتهام مادی گرایان به توصیف مذهبیون از عرفان می باشد. اگر چه کتاب در بحبوحه سالهای شکل گیری علوم شناختی (۲۰۰۲) نوشته شده اما بعد از گذشت تقریبا ۲ دهه، مطالعه ان خالی از لطف نیست ....
پی نوشت: از دوستان اگر کسی کتاب زبان اصلی را مطالعه کرده، ممنون میشوم اگر دیدگاه خود از اصل کتاب و احتمالا تفاوت هایی با ترجمه فارسی را بیان کند.
کتاب در ابتدا نگاهی مختصر دارد به روندهای تکاملی و باستان شناسی از شکل گیری آیین های جمعی و اسطوره ها و سپس بررسی ویژگی های از مغز برای درک محیط واقعیت بیرون، تصویر ها و مطالعات مغزی روی چندی از راهبه های مسیحی و عارفان بودیستی نگاهی جدید به عرفان و واقعیت تجربه شده توسط این افراد را با روش های علمی نشان میدهد که به ادعای نویسنده واقعیتی متفاوت از توهمی را نشان میدهد که انگشت اتهام مادی گرایان به توصیف مذهبیون از عرفان می باشد. اگر چه کتاب در بحبوحه سالهای شکل گیری علوم شناختی (۲۰۰۲) نوشته شده اما بعد از گذشت تقریبا ۲ دهه، مطالعه ان خالی از لطف نیست ....
پی نوشت: از دوستان اگر کسی کتاب زبان اصلی را مطالعه کرده، ممنون میشوم اگر دیدگاه خود از اصل کتاب و احتمالا تفاوت هایی با ترجمه فارسی را بیان کند.
May 12, 2021
Applying his knowledge in neuroscience, Dr Newburg examined the unusual effect in a particular part of the human brain during deep, intense prayer and meditation. His findings were nothing less than provoking, does our brain connect to “God” or our personal higher powers when we are in deep meditation including in the depth prayer of nuns.
I had the pleasure, several years after reading this book to be a student at the university of Pennsylvania and while taking a class in medical anthropology, we were able to attend a lecture he gave several different groups of students. Dr Newburg was extremely passionate about his studies and research and it was truly eye opening and also very intriguing leading me to take copious notes on his lecture.
For anyone religious or questioning their beliefs , even those who are devoutly atheist in their views and beliefs to the purely curious academics...worth your time.
I had the pleasure, several years after reading this book to be a student at the university of Pennsylvania and while taking a class in medical anthropology, we were able to attend a lecture he gave several different groups of students. Dr Newburg was extremely passionate about his studies and research and it was truly eye opening and also very intriguing leading me to take copious notes on his lecture.
For anyone religious or questioning their beliefs , even those who are devoutly atheist in their views and beliefs to the purely curious academics...worth your time.
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