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The Spiritual Brain: Science and Religious Experience
By: Andrew Newberg, The Great Courses
Narrated by: Andrew Newberg
Series: The Great Courses: Psychology
Length: 12 hrs and 17 mins
Lecture
Release date: 08-07-2013
Language: English
Publisher: The Great Courses
4.4 out of 5 stars4.4 (25 ratings)
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Does God exist? Do we have a soul? Is it possible to make contact with a spiritual realm? How should we respond to the divine? Will life continue beyond death?Most people, whether deeply religious or outright doubters of any spiritual power, have probably pondered these questions for themselves. In fact, the religious impulse is so powerfully pervasive that neuroscience has posed a provocative question: Are our brains wired to worship?
Now, in a series of 24 riveting lectures from an award-winning scholar and practicing neuroscientist, you can explore the exciting field of neurotheology - the new discipline aimed at understanding the connections between our brains and different kinds of religious phenomena. Using an academic, experimental approach into what he calls "objective measures of spirituality," Professor Newberg attempts to explain what others have previously only guessed at: the neuroscientific basis for why religion and spirituality have played such a prominent role in human life.
In these captivating lectures, you'll learn how religious experiences originate, their meaning, and the reasons why religion plays such a huge role in human experience - peering directly into the seat of all human thought and action as you delve into the relationship between brain function and spirituality.
A leading researcher in neurotheology, Professor Newberg offers you innovative approaches to ancient beliefs and practices. Using brain imaging and other cutting-edge physiological studies, he helps you to better understand how the brain controls or responds to religious and spiritual beliefs and behavior.
PLEASE NOTE: When you purchase this title, the accompanying reference material will be available in your Library section along with the audio.
©2012 The Teaching Company, LLC (P)2012 The Great Courses
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The Spiritual Brain: Science and Religious Experience
Andrew Newberg Professor, Myrna Brind Center of Integrative Medicine at Thomas Jefferson University Hospital
Course No. 1682
3.2
85 reviews
53% would recommend
The Spiritual Brain: Science and Religious Experience
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Andrew Newberg
Andrew Newberg
Ever since I can remember, I’ve been interested in questions related to religion and God.
InstitutionMyrna Brind Center of Integrative Medicine at Thomas Jefferson University Hospital
Alma materUniversity of Pennsylvania School of Medicine
Learn More About This Professor
Course Overview
Does God exist? Do we have a soul? Is it possible to make contact with a spiritual realm? How should we respond to the divine? Will life continue beyond death?Whether you are a deeply religious person, a spiritual seeker, or one who has come to doubt or disbelieve in a...
24 Lectures Average 31 minutes each
1 A New Perspective on Ancient Questions
2 Why Do We Have a Spiritual Brain?
3 Brain Function and Religion
4 How Does Science Study Religion?
5 Believers and Atheists
6 Spiritual Development
7 The Myth-Making Brain
8 The Brain and Religious Rituals
9 The Biology of Spiritual Practices
10 Religion and Health
What's Included?
Instant Video
A$239.95
Download 24 video lectures to your computer or mobile app
Downloadable PDF of the course guidebook
FREE video streaming of the course from our website and mobile apps
Instant Audio
A$169.95
Download 24 audio lectures to your computer or mobile app
Downloadable PDF of the course guidebook
FREE audio streaming of the course from our website and mobile apps
DVD
A$339.95
24 lectures on 4 DVDs
192-page printed course guidebook
Downloadable PDF of the course guidebook
FREE video streaming of the course from our website and mobile apps
Reviews
☆☆☆☆☆
☆☆☆☆☆3.2 out of 5 stars. Read reviews for The Spiritual Brain: Science and Religious Experience 3.2 85 ReviewsThis action will navigate to reviews.
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☆☆☆☆☆ 3.2Overall, average rating value is 3.2 of 5.
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☆☆☆☆☆
☆☆☆☆☆5 out of 5 stars.Jaspar · 11 years ago
Review by Jaspar. Written 11 years ago. 5 out of 5 stars.Awesome––Swept Me Away!
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☆☆☆☆☆1 out of 5 stars.Docsam35 · 9 years ago
Review by Docsam35. Written 9 years ago. 1 out of 5 stars.Biased and unscientific.
This is the first course I have not finished, out of 25. I wanted to like it, because Dr. Newberg an… Show Full ReviewThis action will open a modal dialog.
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☆☆☆☆☆
☆☆☆☆☆2 out of 5 stars. Unintended · 4 months ago
Too little insight and results
Too much verbiage about what type of investigations could be made, too little insight and results of actual research.
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☆☆☆☆☆
☆☆☆☆☆5 out of 5 stars. KimKemal · 11 months ago
Really well-done!
Dr. Newberg focuses clearly on fact and data, including a wide range of evidence. He avoids the too-common atoms-and-void belief system, refusing to come to the subject with a pre-set conclusion - as all scientists are supposed to do. Really, really enjoyed this class. BTW I have degrees in neuroanatomy and I am also a lifelong Buddhist. The founder of my faith famously said: don't believe anything because everyone else does, because it's written down, because an educated person says so (and on and on); only believe something if you have experienced it and thus know it to be true. Experiencing something is a data point, whether you have an fMRI (as this prof does) or you don't (most of us). Marrying neuro-studies with this important subject requires real sharp-scalpel thinking, and I'm so glad that Wondrium has given us this quality product. I have watched it, recommended it to my classes, and would welcome any other classes he chooses to do!
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☆☆☆☆☆
☆☆☆☆☆4 out of 5 stars. AvidLearner77 · 11 months ago
Interesting stuff
The Spiritual Brain is a pretty good class. Measuring anything spiritual or mystic is a challenge, and that is reflected in this course as the professor often has to quantiify and qualify the scientific findings. Many lectures asked the same questions, What does this mean? How do we interpret the scans? How can we understand the differences between the material world, the spiritual world, the emotional world, and the psychological world. Cultures, religions, and all that are also a part of the mosaic of what this course covered. Few hard and definitive answers are provided. I tentatively recommend this class, but
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☆☆☆☆☆
☆☆☆☆☆5 out of 5 stars. Biopsychosocial Spiritual · a year ago
Great Insight Into the Spiritual and the Brain
As a physician and human who is deeply interested in a more whole or holistic understanding of the human, I found Dr. Newberg's lecture to have great explanatory power in what is happening biologically within our brains during spiritual experiences. It greatly explains at a neurologic level why we see certain behavior and ways of thinking in people who are spiritually minded and practiced. I also greatly appreciate his additional philosophical insight and commentary. The course is absolutely fascinating from a biologic perspective and may challenge people who are not spiritually minded to consider what they may be missing. Highly recommended!
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☆☆☆☆☆
☆☆☆☆☆1 out of 5 stars. Carla2021 · 2 years ago
This course is very dry and uninspiring from start to finish in content and presentation style. I made myself continue to watch the lectures with the hope it would get better only to become more bored and disappointed. It also missed vital aspects of studies and research conducted on the subject which makes this course amateurish and less than basic.
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☆☆☆☆☆
☆☆☆☆☆5 out of 5 stars. LuisLop · 2 years ago
Excelent information
Great. I’m a doctor in profesional counseling and find it very interesting for use with client that expressed interest in include the spirituality to the therapy process.
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☆☆☆☆☆1 out of 5 stars. SW999 · 2 years ago
Not Science
It's not an exaggeration to call this course psuedo-science. The Great Courses should be taken to task for categorizing the course as science and allowing the use of the word 'science' in the title.
For example, in Lecture 12, the professor talks about a brain scan performed on a woman who speaks in tongues. One brain scan does not make a scientific study. Study population size? Scientific controls? Peer review? The professor then uses this one instance as a springboard to conjectures and rhetorical questions about whether this type of religious experience demonstrates mental illness. No other controlled scientific studies are presented.
This multi-lecture course would be better condensed into an article on a lifestyle blog.
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☆☆☆☆☆
☆☆☆☆☆1 out of 5 stars. RZSmith · 4 years ago
disappointing
Had my hopes dashed on this one. I've waded through it but its been difficult as it is so obviously biased towards Christian Spiritual experiences. Example: It seems Far Eastern Spiritual perspectives or unique Native American perspectives are entirely missing. Planning to send it back, because i know I'll never listen to it again.
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38 short · 4 years ago
I have patiently listened to all lectures of Andrew Newberg, MD on "The Spiritual Brain." They are convincing evidence that he is a fervent advocate of a neurological version of the widely debunked pseudo-scientific Intelligent Design, a version that Dr. Newberg calls his "neurotheology." His lectures would likely be enthusiastically welcomed by all advocates of Intelligent Design who believe, as Dr. Newberg does, that emotional experiences of Christians when meditating on or praying to the Christian God proves the scientifically validated objective existence of that God. Using the same line of his "neurotheological" reasoning, when ancient Egyptians, Greeks, Romans, Celts, Norsemen, Persians, etc., etc. meditated on and prayed to the immense host of their various gods, then it also always proved the scientifically validated objective existence of each one of their many gods. Does the emotional state brought about by believers in the Tooth Fairy or Mr. and Mrs. Santa Claus meditating on or praying to them proves the scientifically validated objective existence of either the Tooth Fairy or Mr. and Mrs. Santa Claus? Could perhaps wishful thinking be a large ingredient in the emotional brew of Dr. Andrew Newberg's :"neurotheology"? According to Dr. Newberg's "neurotheology," what are the gods or goddesses whose "neurotheologically" validated objective existence is proven by the emotional states of expert practitioners of Zen Buddhist mediation, mindfulness mediation, transcendental meditation, Chakra meditation, Lotus mediation, Yoga meditation, etc., etc.?
====
The Spiritual Brain: Science and Religious Experience Unknown Binding – January 1, 2012
by Prof. Dr. Andrew Newberg (Author)
4.8 4.8 out of 5 stars 3 ratings 3.6 on Goodreads 173 ratings
Does God exist? Do we have a soul? Is it possible to make contact with a spiritual realm? How should we respond to the divine? Will life continue beyond death?Most people, whether deeply religious or outright doubters of any spiritual power, have probably pondered these questions for themselves. In fact, the religious impulse is so powerfully pervasive that neuroscience has posed a provocative question: Are our brains wired to worship? Now, in a series of 24 riveting lectures from an award-winning scholar and practicing neuroscientist, you can explore the exciting field of neurotheology - the new discipline aimed at understanding the connections between our brains and different kinds of religious phenomena. Using an academic, experimental approach into what he calls "objective measures of spirituality," Professor Newberg attempts to explain what others have previously only guessed at: the neuroscientific basis for why religion and spirituality have played such a prominent role in human life. In these captivating lectures, you'll learn how religious experiences originate, their meaning, and the reasons why religion plays such a huge role in human experience - peering directly into the seat of all human thought and action as you delve into the relationship between brain function and spirituality. A leading researcher in neurotheology, Professor Newberg offers you innovative approaches to ancient beliefs and practices. Using brain imaging and other cutting-edge physiological studies, he helps you to better understand how the brain controls or responds to religious and spiritual beliefs and behavior.
twikkione
5.0 out of 5 stars the spiritual brain
Reviewed in the United States on August 4, 2014
Verified Purchase
the great courses scientific view of religion, poses some interesting questions and thoughts about religious experience.
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D. Nykiel
4.0 out of 5 stars Thought provoking and intriguing
Reviewed in the United States on June 1, 2018
In his Great Courses series, “The Spiritual Brain,” neuroscientist Dr. Andrew Newburg---who, by the way, is also interviewed in the excellent documentary, “Awake: The Life of Yogananda,” about the life and work of the great Hindu yogi, Paramhansa Yogananda (1893-1952)---devotes twenty-four lectures to what is, in effect, the neuroscience of religion, or “neurotheology,” as he calls it. Lectures 1 and 2 are a general introduction to the course, asking why humans have a spiritual brain. Lecture 3 tackles the question of brain function and rreligion, while lecture 4 analyzes the various scientific approaches to the study of religion. Lecture 5 discusses actual experiments that have been done, scanning the brains of people of faith on the one hand, and atheists on the other to determine whether certain parts of their brains are active more than others, while lecture 6 talks about spiritual development. Lecture 7 discusses “The Myth-Making Brain,” while lecture 8 talks about the effect of religious rituals on the brain. Lecture 9 discusses the biology of spiritual practices, while lecture 10 discusses religion and health; Lecture 11 discusses religion and mental health, and lecture 12 discusses religion and brain dysfunction. Lecture 13 talks about the role of neurotransmitters in religious experience, while lecture 14 tackles the subject of stimulated states and religious experience. Lecture 15 talks about near-death experiences and the brain, while lecture 16 talk about “The Believing Brain.” Lecture 17 discusses how our brains come up with religious ideas, while lecture 18 talks about revelation, salvation and the brain. Lecture 19 talks about the mechanisms in the brain that influence us to be religious, while lecture 20 discusses the effect brain function may have on individual concepts of God, while lecture 21 talks about how religion and religiosity effects the brain. Lecture 22 asks the question, why people continue to remain religious, or, as Prof. Newburg phrases it, why God won’t go away. Lecture 23 discusses the mystical mind, and lecture 24 sums up the course.
When Prof. Newburg was talking about how the both the quiescence and arousal portions of the brain and how they are effected by certain rituals, I can totally relate to that because I have gone to many sessions of what in Hinduism is known as “kirtan”---that is to say, call-and-response Hindu chanting where the audience chants either the names of particular deities and/or sings songs in praise of particular deities along with the performer(s)---such as when I have gone to kirtans led by the American-born Hindu converts Krishna Das, Bhagavan Das, and Jai Uttal as well as David Durga Das Newman, for instance---and I can totally attest to this. When Krishna Das, for example, sings one of his more lively chants, such as any number of variations on the Mahamantra (Hare Krishna chant), Sita Ram, or the Hanuman Chalisa (the famous 40-line hymn to the Hindu god Hanuman, the god of wisdom who, according to the Hindu epic poem, the Ramayana, is the servant of the Hindu god and historical king Rama) which had been written by the poet Tulsi Das (1487-1623) in the late sixteenth century), I do remember clapping along more fervently than if he were to sing one of his more meditative chants such as Tulsi Das’ “Hanuman Stawan” (a.k.a. “Hanuman Puja,” or “Prayer to Hanuman”) or “Shri Guru Sharanam” (a song about seeking spiritual refuge with one’s guru), in which case, I---and probably others---are more likely to go into a more meditative state.
While, as a deeply spiritual person myself, I enjoyed this course very much, I deduct one star from this review for two reasons. First, I take issue with the trend that seems to have been prevalent in the study of religion ever since the days of the famous religion scholar, folklorist and anthropologist Joseph Campbell (1904-1987) and his friend and contemporary the famous Christian theologian, novelist, short story writer, poet and essayist, C.S. Lewis (1898-1963) of using the terms “myth” or “mythology” as catch-all terms for folklore, religion AND false claims and the tendency on the part of those who use these terms in this way to defend their usage---or misuse---of these terms by subsequent religion scholars and folklorists, when, in reality, the word ‘myth’ comes from the Greek word ‘mythos,’ meaning ‘falsehood.’ In fact, it irritated me that Prof. Newburg went even farther than Campbell or Lewis and even gave the Greek word an inaccurate translation. He claimed that the Greek word ‘mythos’ meant ‘word,’ when in reality, the word for ‘word’ in Greek is ‘Lexi.’ If we become so flippant and lackadaisical---or even ideologically motivated---then why give words definitions in the first place? The fact that Dr. Newburg---and others---redefine such clear-cut terms in this way indicates to me that, however well-intentioned they may be, people who define words in this way have the potential to open the ideological flood-gates for people to potentially justify using much more derogatory, offensive terms by claiming that they mean things that they do not. Secondly---and this criticism is somewhat minor---when making reference to the energy that we now know is actually channelled when one meditates, chants, etc, Dr. Newburg made the mistake of calling the aforesaid energy "Ch'i"---a Chinese term which, while referring to a similar concept, is technically NOT the term used by yogis and yoginis to refer to this type of energy. The term used in yogic philosophy to refer to the energy that gets channeled when one meditates, chants, does yoga, etc---depending on the source one consults---is called either "Prana," "Kundalini," or "Kundalini Shakti." Taoists and other practitioners of T'ai Ch'i are the ones who use the term "Ch'i." Yogis and yoginis do not. My third reason is that, while I am a deeply spiritual person, based on how few times prayers have been answered in my life, I remain extremely skeptical of the efficacy of prayer, not because I question the existence of the supernatural---I don’t---but rather, because based on my own experiences and how few prayers have been answered in my own life, I have been forced to draw the conclusion that the gods of all the world’s religions have a predetermined list of people in every generation who they favor and whose prayers they will answer, while everyone else is on his or her own, and that the gods will only answer the prayers of those who are NOT on their special list if they are feeling generous, are in a good mood, or just want to throw us a bone. That is why, as a spiritual person, while I have no problem praying for other people, and while I am certainly flattered when people offer to pray for me, I rarely pray for what I want anymore unless I have exhausted all other means by which a particular desire or need could be fulfilled. Furthermore, I disagree even more with the intriguing---though implausible---notion that science is a form of myth. Now, if we were to talk about one of the many pseudo-sciences that exist, or possibly about the worldview referred to by the philosopher Susan Haack as “Scientism” (i.e. the worldview that sees science as the only source or truth or the only way to answer life’s questions), THEN I could see science possibly being a form of myth, but if a scientific theory is proven through experimentation, then the statements of a particular scientist or group of them becomes fact (or at the very least, a very logical conclusion). When Prof. Newburg was talking about the effects of being part of a religious community on the brain, I had mixed feelings about what he was saying. While he was certainly right that being part of a religious group could foster a sense of community and collective commitment to a belief system, and while he was certainly right to warn against the potential dangers of the effects of cultlike brainwashing, that was when he lost me because sometimes I think that the alleged detrimental effects of religion and religious commitment on our free will are often overemphasized in our increasingly secular, anti-religious society. The fact remains that while cults do exist that can harm us and brainwash us, it is also true that in this increasingly secular age, many perfectly benign religions---particularly many of the Afro-Caribbean religions such as Haitian Vodou, Santería, Candomble, etc and the various sects of Hinduism---are often---unjustly---categorized as “cults,” usually by either ultra-conservative members of the Abrahamic religions, by disgruntled former members, or by people who are hostile toward religion more generally. Thus, while Prof. Newburg is right to warn against the effects of brainwashing, he would have done well NOT to overemphasize it. In essence, this argument can be made in order to dissuade anyone from converting to any religion or joining any organization with whose worldview one may disapprove, or even just simply disagree. I was very disappointed that those who were editing those lectures neither cut out nor---at the very least---suggested that Dr. Newburg leave his own personal views of religion out of the series. Regarding religion and Health, and regarding the studies that show a correlation between (for instance) church attendance and a decreased likelihood to die of heart disease or lung disease, I don’t know if there is a direct correllatiom between attending a church vs. another house of worship, or whether the people doing this study looked at people who didn’t attend church. The only possible connection I could make between church attendance and the decreased risk of lung disease or heart disease might be the fact that the people who attended those services probably thought about whether or not they would go to Heaven or Hell---or maybe they were motivated to live a healthier lifestyle because they felt that God was tracking their progress or that their health problems were the result of sins which they now tried their best to avoid committing and therefore were rewarded by God with better health. Those, I suspect, are the only objective connections between health and attending religious services. Regarding the studies that showed that more religious elderly people were less likely to notice their health problems or less likely to see themselves as disabled, I suspect that has everything to do with the fact that they put their trust in the higher power who they worshipped. Regarding the effect that religion has on the alleviation of pain, I suspect that praying or meditating while sick or in pain helps much in the same way that meditation relieves stress. If there is a relation, as one study points out, between attending religious services and decreased mortality, that, I suspect has less to do with science than it does with the fact that the deity who those people worshipped rewarded them for their religiosity by extending their life. I also suspect---and this was confirmed by Dr. Newburg---that religion may have a role in relieving stress and also, in the cases of some religions, steering one away from unhealthy behaviors (e.g. drinking, smoking, sexual promiscuity, etc). I could, however, see the psychological benefits of being religious (e.g. how it would relieve stress, etc) and, on the flip side, how not believing in God could be detrimental because the people who don’t believe in God very well may not see life as having any meaning at all (as with people like Sigmund Freud, Jean-Paul Sartre, Richard Dawkins, Christopher Hitchens, Bertrand Russell, etc). I also think that the social aspect of religion might possibly contribute to better health, but I don’t think that the religion in and of itself is what keeps them alive. I will, however, say that I do believe that what religion does do for sick or injured people is give them some sort of comfort. I also believe that with the exception of birth, all good things that happen to us are divine rewards for good deeds, and that, with the exception of natural death (i.e. dying of natural causes), all bad things that happen to us are, in fact, punishments for sins we may have committed at some point in our life.As far as the study of several meditators and their impact on whether or not an overall society is violent or peaceful, I am EXTREMELY skeptical of the notion that the crime rate supposedly dropped once they just plopped these random meditators into a city with a high crime rate. I highly doubt that the very presence of these people in that city reduced the crime rate. That, I suspect, is a bit of a stretch. As far as lecture 16---the one on “The Believing Brain”---is concerned, there was hardly any discussion about spirituality or faith in it at all, except for at the very end when Dr. Newberg was summing up his conclusions, which is why, frankly, in sharp contrast to the other lectures, which were interesting and compelling, this lecture, by contrast, was rather disappointing. In essence, this lecture was less about spirituality than about psychology. In that lecture, Dr. Newberg simply spent half an hour discussing the Placebo Effect---the idea that people can imagine or be convinced that they will feel better if they are given an otherwise ineffective treatment for whatever medical problem they are having. This has very little to do with science or religion, simply because both an atheist and a person of faith can be convinced that something completely ineffective is a cure-all if he or she is gullible (or desperate) enough. When I listened to that lecture, I began to wonder whether lecture 16 even belongs in a series of lectures on spirituality and religion and whether it might fit more comfortably in a lecture series on secular psychology. This is why, while I allowed this lecture to be downloaded onto my iTunes on my computer, I did not drag it into my iPod. By contrast, I did drag the lecture on near-death experiences onto my iPod because that lecture really did have to do with a religious subject.
All in all, I would highly recommend this course to anyone interested in neuroscience, spirituality, religion---or to someone who simply just wants to learn something new.
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Come la spiritualità cambia il cervello
Italian Edition | by Andrew Newberg and Mark R. Waldman | May 1, 2016
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God and the Brain: The Physiology of Spiritual Experience
by Andrew Newberg and Sounds True
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How God Changes Your Brain: Breakthrough Findings from a Leading Neuroscientist
by Andrew Newberg M.D. and Mark Robert Waldman | Mar 24, 2009
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Words Can Change Your Brain: 12 Conversation Strategies to Build Trust, Resolve Conflict, and Increase Intima cy
by Andrew Newberg and Mark Robert Waldman | Jul 30, 2013
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How Enlightenment Changes Your Brain: The New Science of Transformation
by Andrew Newberg and Mark Robert Waldman | Mar 15, 2016
4.5 out of 5 stars 247
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The Rabbi's Brain: Mystics, Moderns, and the Science of Jewish Thinking
by Andrew Newberg, David Halpern, et al.
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Why We Believe What We Believe: Uncovering Our Biological Need for Meaning, Spirituality, and Truth
by Andrew Newberg and Mark Robert Waldman | Sep 12, 2006
4.5 out of 5 stars 67
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Neurotheology: How Science Can Enlighten Us About Spirituality
by Andrew Newberg, David Stickney, et al.
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Why God Won't Go Away: Brain Science and the Biology of Belief
by Andrew Newberg M.d., Eugene G. D'Aquili , et al. | Dec 10, 2008
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The Varieties of Spiritual Experience: 21st Century Research and Perspectives
by David B. Yaden and Andrew Newberg | Sep 1, 2022
4.5 out of 5 stars 39
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Born to Believe: God, Science, and the Origin of Ordinary and Extraordinary Beliefs
by Andrew Newberg and Mark Robert Waldman | Oct 2, 2007
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Brain Weaver: Creating the Fabric for a Healthy Mind Through Integrative Medicine
by Andrew Newberg MD, Daniel A. Monti MD, et al.
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Come la spiritualità cambia il cervello
Italian Edition | by Andrew Newberg and Mark R. Waldman | May 1, 2016
4.4 out of 5 stars 10
Paperback
No featured offers available
$42.97(2 new offers)
God and the Brain: The Physiology of Spiritual Experience
by Andrew Newberg and Sounds True
4.7 out of 5 stars 4
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