Newberg And D Argumentative Analysis

There is evidence as outlined by neuroscientists Andrew Newberg, Eugene d’Aquili as well as cognitive archaeologists David Lewis-Williams and David Pearce, which suggests that the mystical experience is neurologically generated. Further, there is evidence to support this claim within the context of Buddhist mysticism as researched in Newberg and d’Aquili’s, “The Mystical Mind”. Additionally, this information has significant implications for researchers such as Steven Katz and Robert Forman as well as theology.

Newberg and d’Aquili assert that mystical experiences are neurologically based. Additionally, they contend that mystical experiences can be illustrated on a continuum where the limits consist of “a wide variety of deeply religious or

A major implication in the study of mysticism for Steven Katz is as he suggests, “There is no substantive evidence to suggest that there is any pure consciousness per se achieved by these various, common mystical practices e.g. fasting, yoga” (Katz, 57). Here, Katz is proven wrong by Newberg and D’Aquili regarding meditation’s effect on specific brain structures resulting in a mystical experience. However, Newberg and d’Aquili only examined meditation, therefore it cannot be suggested that fasting or yoga can produce the same neurophysiological effects as meditation. In the case of Robert Forman, he was right on track in his proclamation of the existence of what are referred to as pure consciousness events, defined as “wakeful though contentless (nonintentional) consciousness” (Forman, 8). Importantly, Forman’s notions of introvertive and extrovertive mysticism correspond with Newberg and d’Aquili’s conceptualizations of the outcomes of via positiva and via negativa meditation. He compares pure consciousness events to introvertive and extrovertive mysticism. Introvertive mysticism is regarded as “…a transient state…whereas extrovertive mysticism denotes a more permanent state, one that lasts even while one is engaged in activity...one perceives a new relationship- one of unity, blessedness, reality, or what have you between the external world and the self” (Forman, 8). Consequently, there are also certain implications for theology that must be expanded upon. Arguably, mystical experiences and claims of connection with spiritual realms or deities are at the core of a vast amount of world religions and spiritual beliefs and practices. Although, Newberg and d’Aquili’s findings discredit any type of spiritual real or beings whereby one can travel to, experience or interact with because if