Phantoms in the Brain

[Guest guest]

Phantoms in the Brain: Human Nature and the Architecture of the Mind

V S Ramachandran and Sandra Blakeslee Fourth Estate Ltd, 1998

Feature by Peter McCarthy

 

God and the Temporal Lobe

Brain scientists and neurologists can now stimulate almost any part of the brain using a device called a Transcranial Magnetic Stimulator. This device shoots powerful magnetic fields onto small areas of brain tissue - the results give clues as to which part of the brain is connected with the various human capacities. Muscles can be made to move this way, but also feelings of hunger or desire can be experienced. One of the most interesting (and controversial) findings, of this research is the apparent connection between the temporal lobe and religious experience. Ramachandran describes how a Canadian doctor, Michael Persinger, 'treated' himself by stimulating parts of his temporal lobe and 'experienced God' for the first time in his life! This raises many questions: Did the doctor really experience God this way? Also, what challenges does this kind of finding present to traditional belief in God and Christian faith? Where will this new association of science and religion lead? If we could build sophisticated enough imaging machines, it may be possible to predict which people will become Christians and those who will remain impious. Or maybe, instead of going to church on a Sunday morning, we could use cranial stimulators for our religious experiences. Needless to say, some people have taken these findings as evidence for the non-existence of God. Certainly, it would seem to undermine what we believe about experiences of God if God could be turned on like a tap in this way.

We also know, as Ramachandran discusses, many epileptics experience profound religious feelings and epilepsy is also associated with temporal lobe activity. Epileptics can often feel that they have been chosen by God to take a special revelation of God into the world; they can see profound meaning in everything, 'the universe in a grain of sand'. They can become preoccupied with metaphysical and philosophical issues - some even draw up complicated diagrams depicting spiritual themes. Ramachandran points out that often these patients lose interest in mundane matters even having a reduced interest in sex. Has science finally found an explanation for religious experience? Ramachandran would not himself draw such hasty conclusions. He has the humility to acknowledge that God may be communicating with people in his own 'mysterious' way; and he is also aware that there are great difficulties in attempting to account for religious beliefs from an evolutionary standpoint. But the 'God' whom the patients in the book experience seems to have very little to do with the God of the Bible. Though their experiences are interpreted religiously, they seem to have a lot more to do with delusions of grandeur than examples of Christian humility. There is no moral ingredient; they resemble altered states certainly but it is not the same as Christian experience (though one would not want to rob all people of what they believe are genuine encounters; even St. Paul's Damascus road experience has been down played as a mere fit). It may be that the temporal lobe is very active during spiritual activities, just as certain parts of the brain are more active when we do maths or exercise, but there is a danger of thinking of the temporal lobe as 'God's bit', and Ramachandran gets dangerously close to saying this, even calling it the 'G spot'. The God of the Bible, however, is interested in all aspects of our lives, our work, study and leisure, 'the body is for the Lord...' (1 Corinthians 6:13). Time spent with our families or the painting of a picture can be as pleasing to God and every bit as much an act of worship as religious ecstasy or singing hymns. This is not to suggest that God will always find us a parking space or buy us a microwave, but it does mean that the whole of our life can be transformed and be genuinely meaningful. Ramachandran asks some very interesting questions about this area of his research, 'Was God talking to us directly through the GSR machine? Did we now have a direct hotline to heaven?' (p. 187). If contact has been achieved this way, Ramachandran could go down in history as having achieved the ultimate scientific goal! But Christians know that God does not reveal himself this way. If the quest for a 'hotline' to heaven is sincere enough, then Christians need to respond by showing that the 'hotline' is already firmly in place and did not require science to be achieved.

The quest however is not always very sincere; the desire for God is present, but also present is a rebellion against God's ways (which the Bible calls 'sin'). Notice how reaching God through machines lacks any moral ingredient. But God's way is the best way. Human rebellion and its consequences have been dealt with and God is willing to reveal himself. He has revealed himself through his acts in history, through the Scriptures and supremely through the life and work of Jesus Christ. He is also prepared to reveal himself personally to all who would turn to Christ. Jesus said, '...whoever comes to me I will never drive away' (John 6:37).

We can never place the words of Jesus under a microscope but the testimony of millions of people who have found that they do have a relationship with God through Christ (including eminent scientists) brings assurance, as does making his words our own.