Brain functions and theological issues
There are a variety of general brain functions to determine how theological concepts, in general, can be derived. It should be emphasized that the brain functions described below refer to broad categories of functions according to Sayadmansour [i]. The future neuroteological academy will have to better evaluate the specific aspects of the different brain processes to determine if and how they relate to religious and theological concepts in general.
The integral function
The brain, especially the right hemisphere, has the ability to perceive holistic concepts in such a way that we perceive and understand all of things instead of particular details. For example, we could understand all cells and organs to understand the entire human body. From a religious or spiritual perspective, we could understand a concept of absolute unity as belonging to God. Further, the holistic process in the brain allows the expansion of any religious belief or doctrine that applies to the totality of reality, including other people, other cultures, animals, and even other planets and galaxies. In fact, as human knowledge of the extent of the universe has expanded, the notion of God has expanded this sense of the entire universe. The holistic function pushes us to contemplate that whatever new reach of the universe astronomers could find, God must be there. No matter how small and unpredictable a subatomic particle can be, God must be there too.
Quantitative function
In the most general sense, quantitative brain processes help produce mathematics and a variety of similar quantitative comparisons on objects in the world. The quantitative function clearly underlies and supports much of science and the scientific method. Science is essentially based on a mathematical description of the universe. In terms of philosophical and theological implications, the quantitative function seems to have greatly influenced the ideas of philosophers such as Pythagoras, who often used mathematical concepts such as geometry, to help explain the nature of God and the universe.
A potentially interesting application of the quantitative function is in the evaluation of the strong emphasis on certain special numbers used in religious traditions. For example, the specific numbers that abound in the Bible such as the number 40 (40 days and nights of flood, the Jews who roamed the desert for 40 years, etc.) and, give their importance in terms of time, people and places . Islam also makes use of special numbers in the Qur'an and in the doctrines that derive from it. According to Shiism, there are the Ten Helpers of the Faith (the Sunnis believe in the five Pillars of Islam and the six Articles of Faith), as well as in the 99 attributes of God. One may wonder if these numbers provide additional meaning within our brain. Is it easier for us to believe in or understand these concepts when they are presented along with a specific number?
It is known that our brain has a great interest in numbers and generally likes to use them. This quantitative process could strengthen our belief in everything related to numbers. And again, there are special numbers, such as 5, 10, 40, or 99, which could achieve a particular effect on the brain, a function of the left hemisphere.
Binary function
Binary brain processes allow us to separate two opposite concepts. This capacity is fundamental to theology since the opposites that can be separated include those of good and evil; justice and injustice; man and god; between many more. Many of these polarities / dichotomies are found through religious texts of all religions. Much of the purpose of religions is to solve the psychological and existential problems created by these opposites. Theology, then, must evaluate the structures of myth and determine where the opposites are and how well the problems presented by these opposites are solved by the doctrines of a particular religion such as Islam. The instructive styles of the Quran are often examples that juxtapose the good and the bad.
Causal function
The brain's ability to perceive causality is also crucial for theology. When the causal processes of the brain are applied to all reality, it forces the question of what is the ultimate cause of all things? This leads to the classic notion of Saint Thomas Aquinas "the first uncaused cause" as an argument in favor of the existence of God. For monotheistic religions, the fundamental doctrines postulate that God is the cause without cause of all things. However, this same question of how something can be without cause is a more disconcerting problem for human thought. In fact, theologians, philosophers and scientists have become entangled with causality as an integral part of the understanding of the universe and God. Aristà © teles' philosophy postulates four aspects of causality: efficient causality, material causality, formal causality and final causality. In this way, the question of causality became applied to God to determine how, in fact, God could cause the universe.
The volunteer and orientation functions
Two other important functions of the brain are related to the ability to withstand malicious or intentional behaviors and the ability to guide our own self within the world. Neuroscientistically, the intentional function is considered to arise - in large part - from the frontal lobes. There is evidence that the activity of the frontal lobe is involved in executive functions such as planning, coordination of movement and behavior, initiation and language production . Evidence has also shown that the frontal lobes that are activated when an individual performs a meditation practice or prayer in which there is an intense concentration on the pr pr Particular practice [ii].
Some reflections on neurotelogy and neuroscience
There are a number of neuroscience issues that could directly influence and be influenced by neuroteological research. One of the main problems that neuroteology faces is that of the ability to determine the subjective state of the subject. This is also a more universal theme in the context of cognitive neuroscience. After all, one can never know precisely what a research subject is thinking at the precise time of the scan. If you have a subject solving a mathematical task, it is not known if the person's mind wandered during the task. You can determine if you did the test correctly or incorrectly, but in itself, you cannot determine why it was right or wrong. The question of the subjective state of the individual is particularly problematic in neuroteology. When considering spiritual states, the ability to empirically measure such states while undisturbed is almost impossible. Therefore, it is important to verify as much as possible, what the person thinks they are experiencing. Neuroteological research can help refine subjective measurements. Spiritual and religious states are perhaps the best of all the states described and, therefore, can be an important starting point for the advancement of research in the measurement of subjective states.
Another area in which neuroteology could provide important scientific information is in the understanding of the relationship between spirituality and health [iii]. A growing number of studies have shown positive and sometimes negative effects on various components of mental and physical health. Such effects include an improvement in depression and anxiety, improving the immune system and, reducing overall mortality associated with individuals who are more religious. On the other hand, research has also shown that people engaged in religious struggle, or who have a negative view of God or religion, may experience increased stress, anxiety and health problems. Research regarding the brain's responses to positive and negative influences of religion could be of great value in furthering our understanding of the relationship between spirituality and health [iv].
Finally, one of the most important objectives of cognitive neuroscience is to better understand how human beings think and interact with our environment. In particular, this relates to our perception and response to the external reality that the brain continuously presents to our deep consciousness [v]. Neurotheology is in the unique position of being able to explore epistemological issues that arise from neuroscience and Theology Therefore, by integrating religious and scientific perspectives, it could provide the basis on which researchers from various disciplines can address some of the biggest questions facing humanity.
Alireza Sayadmansour [vi] believes that neuroteology - as an emerging field of study - has the potential to offer much to our understanding of the human mind, consciousness, scientific discovery, spiritual experience and, theological discourse. In particular, there are many potentially rich areas to consider in the context of Islam. It should be remembered that the neuroteological school must be careful about these issues and try to develop new, even clearer methods of research. All the results of the neuroteological school must be viewed and interpreted with caution and within the context of existing doctrine, beliefs and theology. However, if neuroteology is ultimately successful in its objectives, its integrative approach has the potential to revolutionize our understanding of the universe and our place in it. A better understanding of the human mind, its biology and neurocircuit, has the potential to solve artificial problems. It can even create a bridge between the empirical science of neurology with the intangibility and sensitivity of theology.
[i] Fontana D. Psychology, Religion and Spirituality. Hoboken, NJ: Wiley; 2003. pp. 145–7.
[ii] McKinney LO. Neurotheology: Virtual Religion in the 21st Century. Washington, DC: American Institute for Mindfulness; 1994. p. 48.
[iii] Koenig H, King D, Carson VB. Handbook of Religion and Health. Oxford, UK: Oxford University Press; 2012
[iv] King M, Speck P, Thomas A. The effect of spiritual beliefs on outcome from illness. Soc Sci Med. 1999; 48 (9): 1291–9.
[v] Miller L. Chaos as the Universal Solvent [Online] [cited 2013]; Available at: URL: http://asklepia.tripod.com/Chaosophy/chaosophy3.html.
[vi] Sayadmansour, Alireza Neurotheology: The relationship between brain and religion.
