a continuation of my examiner post on Celtic saint Columba . . .http://www.examiner.com/x-14414-Columbus-Interfaith-Spirituality-Examiner~y2010m6d11-Spirituality-and-a-remarkable-Celtic-saint
John Philip Newell says in Sounds of the Eternal: A Celtic Psalter ‘The depths of who we are as human beings share a birthplace in God. While we may cherish our variously rich religious inheritances, the essence of our being cannot be contained by the boundaries of religion. The soul is neither Jewish nor Christian, neither Muslim nor Hindu. It defies the limitations of any one tradition. As the 14th century mystic Meister Eckhart says, ‘the soul is naked of all things that bear names.’ (photo, left from Iona Robertson, Iona Abbey; photo right from Jens Langner; PET scan of brain) Essentially, we are wired for God at the created/creation level.
This is echoed in the latest findings from a new field called, ‘neuro-theology’. Neuroscientist Andrew Newberg, MD and Mark Robert Waldman have written a book called How God Changes Your Brain. Based upon research, the authors show how ‘prayer and spiritual practice can reduce stress; that intense prayer and meditation lastingly change numerous structures and functions in the brain, altering your values and the way you perceive reality.’ Newberg has done countless studies and written extensively on many aspects of spirituality and spiritual practice. His conclusion supports a chaplaincy and interfaith presentation I often make that God cannot be put in one neat denominational/religion box, and that, being on an infinite spiritual quest makes complete sense towards a beneficial difference in ourselves and the betterment of humankind. We share biology (connection with creation-as in Celtic spirituality) and humankind everywhere, and hopefully the trait of compassion.
Heres a tangible example from his research: ‘In a recent brain-scan study I just completed, guided imagery reduced the symptoms of patients suffering from post-traumatic stress disorder by lowering activity in the emotional centers of the brain and raising activity in the areas that allow us to voluntarily control our feelings and thoughts. Thus, guided imagery techniques can help individuals deal with trauma, as well as a variety of physical and mental illnesses.’ p 188
Here is another fascinating tidbit. Newberg claims: '1. Each part of the brain constructs a different perception of God. 2. Every human brain assembles its perceptions of God in uniquely different ways, thus giving God different qualities of meaning and value. 3. Spiritual practices, even when stripped of religious beliefs, enhance the neural functioning of the brain in ways that improve physical and emotional health. 4. Intense, long term contemmplation of God and other spiritual values appears to permanently change the structure of those parts of the brain that control our moods, give rise to our conscious notions of self, and shape our sensory perceptions of the world. 5. Contemplative practices strengthen a specific neurological circuit that generates peacefulness, social awareness, and compassion for others.' pp6-7 WOW!
He identifies three separate realities which intermingle-one part outside the brain and two internal realities, one subconscious, the other a conscious map. Through-out Newberg’s neuroscience research work, across Buddhist monks, Franciscan (Catholic) Nuns, yoga practitioners, Sikhs and protestants of all kinds, Muslims and agnostics etc. the brain processes spirituality and spiritual response, regardless. None of this should be threatening to any tradition, but embraced as a bridge. What we share is physiology, interdependence and humanity. Now what if we approached each other with that in mind, valuing the creations we are as a basis for building a more loving and peaceful world?
(more from Newberg and others in the sciences as I prepare for our upcoming Spirit Hope Health & Wholeness workshop event #4, July 10th)
copyright 2010, Patricia A. Rodemann
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