This fascinating book examines how human beings construct their beliefs about everything: how we map the realities of the world, build moral and political beliefs, and develop religious and spiritual beliefs about the universe. The authors base their premises on neurobiological research and then they integrate their findings with contemporary psychology and sociology without ever becoming overly technical, a difficult feat when it comes to explaining the neurological processes of the brain.
The introductory chapter introduces the basic premises of the book, using the case history of a man who riddled with cancer and is about to die in a research hospital at UCLA. Placebo injections are given, and within a week all tumors disappear, but when newspaper reports describe the ineffectiveness of the medicine the patient thought he was taking, the tumors returned. The doctor convinced the patient that a "new and improved" medication was available, and again the tumors disappeared. The FDA then pronounced the medical study a failure, and again, the tumors returned. The authors return to this story throughout the book to explain how our beliefs can deeply influence the neurobiological processes in the brain.
In Chapter 3, the authors use numerous optical illusions to How the brain incorporates perceptual errors into its maps of the world. In this way, they show how many supernatural beliefs are literally perceived as real within the brain. In the next chapter, they show how different cognitive functions contribute to the foundations of everyday beliefs about reality, and how a child's brain is prone towards seeing monsters, believing in Santa Claus, and relying on magic to explain unusual occurrences in the world. The authors also show what happens in the brain when adults attempt to perceive the unperceivable, i.e. God and other spiritual realms.
In Chapter 5, Parents, Peas, and "Putty Tats," Newberg opens his chapter on developmental neuropsychology with a story of how his mother got him to eat his plate of peas. He uses this cute tale to show how early childhood beliefs can shape the remainder of one's adult life. The authors show how easy it is to implant false memories in children and adults, why autobiographical memories are faulty, and why false memories remain imprinted in various circuits of the brain well into adulthood. They also offer a brilliant integration of neurological development with the psychological development of morality (unfortunately, our brains begin to deteriorate in our thirties, and the likelihood of us changing our beliefs, especially inaccurate ones, becomes less and less the older we get.
As the title of Chapter 6 implies (Ordinary Criminals Like You and Me) we are not as moral as we like to think we are. Using brain scan research, they show how we are easily manipulated by authorities to lie, hurt and even kill. Ultimately, the more complex the moral dilemma, the longer it takes our brain to react. Thus we are likely to stand by and watch when others commit immoral acts.
In Chapter 7, Newberg describes his brain scan research with a group of Franciscan nuns engaged in prayer, and the authors suggest how spiritual beliefs become neurologically real in the minds of practitioners.
Chapter 8 includes the first brain scan study of Pentecostal practitioners who speak in tongues, and the findings show that this uniquely creative form of prayer is very different from other forms of spiritual practice, and is probably very similar to shamanic trance states, hypnotherapy, and certain altered states of consciousness brought about by drugs. The authors are careful to point out that Pentecostal practices are inherently beneficial and do not represent pathological processes of illness.
In Chapter 9, the authors conduct the first brain scan on an atheist who attempts to pray to God. They found that when a person focuses on opposing beliefs, a neurological dissonance takes place that prejudices the individual to reject them. Atheists are physiologically healthy individuals, even though they are one of the most despised groups in America. This chapter sheds light on why political parties tend to despise one another and goes a long way in explaining why there is so much religious discord in the world.
Finally, in Chapter 10, the authors discuss ways to become "a better believer" by developing a more cautious, skeptical, yet openminded approach when evaluating information from the media and from science. An overview of 27 forms of cognitive biases are presented, along with a systematic critique of prayer/religion research. They also summarize contemporary research on the placebo effect.
Overall, an astonishing book that was equally fun to read--but then again, that's what I believe.
