Neurotheology or spiritual neuroscience aims to explain religious behaviors and experiences with neuroscience. Ultimately, it explores the relationship between subjective spiritual experiences and neural phenomena to form hypotheses that explain these occurrences. In contrast, religion psychology examines mental states, while neurotheology centers on neural activity.
Exploring Neurotheology
Known as the neuroscience of religion, neurotheology studies the neural connections of religious practices, experiences, and beliefs. Researchers learn about these connections by exploring spiritual experiences of sudden enlightenment, ecstatic trances, oneness, spiritual awe, self-consciousness, existential fears, and dissolved time. Through these investigations, researchers and supporters gain knowledge of religious experiences leading to cognitive neuroscience and the changed states of consciousness.
The term, neurotheology, derives from Aldous Huxley in his published, Utopian novel, Island. Throughout the novel, the term is mainly used in philosophical contexts. Despite its scientific applications, many individuals within the mainstream science community consider neurotheology to be neuroscience. However, many supporters within the field seek to understand the complex connections between spirituality, consciousness, and brain function.
Introduction to Mainstream Audiences
With his book, Neurotheology: Virtual Religion in the 21st Century, Laurence O. McKinney would first introduce neuropathology to mainstream audiences. Targeting a broad audience, he’d garner attention from the theological journal, Zygon. In the journal, he’d explain developmental neurophysiology, proposing an individual’s pre-frontal development creates an illusion of chronological time after they turn 3 years old.
This theory explains why adults can’t experience infantile memory, sparking existential questions about human origins. Overall, McKinney argues that these inquiries have led to numerous, distinct religious explanations. In fact, his belief that death starts as a peaceful regression resulting in timelessness resonated with various public figures, including the Dalai Lama, Harvey Cox, and Arthur C. Clarke.
Altered Brain Activity
According to researcher, Andrew B. Newborn, and others, brain activity can be altered because of intense spiritual contemplations. This brain activity alteration can make transcendent spiritual experiences feel more real to the affected individual. Furthermore, meditating can block sensory inputs preventing the left orientation area of the brain from distinguishing the real self from the non-self. Consequently, the self is perceived as boundless due to an individual’s interconnectedness with the universe.
Since the right orientation of the brain doesn’t have sensory data, mediators perceive infinite space instead. As a result, they can feel a stronger connection to infinity. Additionally, theologian, Eugen Drewermann, used his Neuroscientific research, Modern Neurology and the Question of God, to critique the traditional God and the concepts centered around the soul. In a nutshell, Drewermann’s work reinterprets the various concepts of religion with neuroscience. Despite his work’s valuable interdisciplinary approach, however, some researchers argue it may be best suited for theology.
Religious or Spiritual Associated Health Conditions
Neurologist, Normal Geschwind, pioneered research on religious behavioral traits caused by temporal lobe epilepsy (TLE). Collectively, these various mental conditions are called Geschwind Syndrome and include pedanticism, fainting spells, reduced sexual interest, hyperreligiosity, and hypergraphia. Consequently, neuroscientist, Vilayanur Ramachandran, explored the neural basis of hyperreligiosity using the galvanic skin response.
His research discovered that TLE patients had more enhanced emotional responses when facing religious stimuli. To be precise, he found that sexually charged words caused diminished responses and neutral words produced normal responses within these individuals. Presented at a conference on neuroscience, Ramachandran’s work was referenced in the book, Phantoms of the Brain, which he also published.
Studies and Research
University of Montreal Researcher, Mario Beauregard, studied Carmelite nuns using fMRI. In these studies, he revealed that spiritual experiences impact numerous brain regions, dispelling the idea of a “God Spot.” Moreover, Beauregard explored the complexities of spiritual experiences and how they share similarities to the intense interactions of humans. Through neuroimaging, he showed various brain regions activating when these nuns recalled their own spiritual experiences.
In a 2011 study published by Duke University Medical Center, older adults with hippocampal atrophy underwent transformative religious experiences across various affiliations. Likewise, a 2016 fMRI study discovered that Mormal devotional practices caused activations within the frontal attentional regions, ventromedial prefrontal cortex, and nucleus accumbens. In particular, nucleus accumbens activations occurred 1 to 3 seconds before these individuals felt peak spiritual feelings. This shows a link between the brain reward circuitry and thinking abstract ideas, resulting in individuals finding doctrinal concepts personally rewarding.
Final Thoughts
Typically, approaching neurotheology requires understanding neuroscience, philosophy, psychology, and anthropology. Specifically, many supporters of spiritual neuroscience argue that spiritual experiences involve evolutionary and neurological biases. In fact, countless popular science books found inspiration from this perspective. While exploring neural mechanisms, even researchers have uncovered the faith’s biological foundations.
Disclaimer: This article is intended simply to provide information. It does not replace the medical advice of a physician or other medical professional. Please speak with your doctor or therapist if you have any questions or concerns.
