Why We Believe What We Believe: Uncovering Our Biological Need for Meaning, Spirituality, and Truth

In his latest book, author Andrew Newberg, MD (Why God Won't Go Away) explores the biological basis for belief and the nature of reality and truth. The book explores the powers of placebo, false memories, immorality in "moral" people, group think, speaking in tongues and 27 forms of biases.

Was struggling with faith. This book helped me sort things out. Very, very helpful.

I'm just about done reading this book and have enjoyed it very much. The author doesn't go on any tangents, go off the subject or include any difficult theories to weed through. The author does mentioned several scientific experiments but they are necessary to back up his findings. He doesn't bash people who believe in spiritual things but he doesn't sway that way himself he just looks at what he discovered with a scientific eye. I prefer books that don't bash other people with an opposing view but prefer someone who is looking for the reason of things with an open mind. I still would recommend that if you are a Christian you will need an open mind to enjoy this book.

Andrew Newberg, professor of Radiology and Psychiatry, has written (along with Mark Robert Waldman) a sequel to his book, Why God Won't Go Away. The new book has strengths and weaknesses, but, should be of some interest to those who have an interest in spiritual matters and human behavior. The book is primarily written to address the question of how the brain works so that we arrive at what we believe to be true. The authors write from a spiritual perspective, but take numerous jabs at Christians and Christianity throughout the book. In contrast, New Age and Far Eastern religions seem to receive little or no criticism (co-author, Mr. Waldman seems to be into New Age type spirituality), and are actually endorsed. Likewise, atheists may not be entirely comfortable with the content, since it clearly challenges their cherished belief that that have no beliefs. Even with this viewpoint bias, the first two parts of the book ("How the brain makes our reality" and "Childhood development and morality") are nothing less than fascinating. The topics are broad, so a lot of details are not included (especially supporting studies), although doing so would have increased the length considerably. Even so, I would have preferred more details and citations and a little of the controversy, which must be present in such a complex field. One gets the distinct impression that the results are not quite as neat and tidy as presented, and one wonders if studies that do not support the authors' premises are omitted as a form of viewpoint bias or just to save space. A particularly interesting chapter entitle, "Ordinary Criminals Like You and Me," presents numerous experiments (many of which would be considered unethical today) that demonstrate that the vast majority of individuals will do extremely immoral acts, given the right conditions. For example, if enough people (planted experimental confederates) go along with a lie, test subjects will do likewise. In another study, participants "electrocuted" a "student" who was a "poor learner." Studies simulating prison conditions showed that the "officers" (experimental subjects) routinely mistreated the "prisoners" (also experimental subjects). In other experiments, subjects would usually act in selfish ways, rather than take the moral high ground. Newberg suggests that barring interception by our frontal lobes of our brain, all our actions would be immoral and selfish. The book's third section, spiritual beliefs and the brain, presents Newberg's latest (and earlier) functional brain scan results on religious people. Previously, Newberg had studied the brain activity of Buddhists practicing meditation and Franciscan nuns practicing "centering prayer," a Roman Catholic method of meditating deeply on a specific biblical passage or concept. These results had shown similar patterns of brain activity for those meditating on "becoming one with the universe" or "inner peace" (Buddhists) and those meditating on God or the Bible. Bo

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 tak