Here’s a generous chunk of a really interesting and incisive blog post by author and Presbyterian pastor C. R. Wiley, who has been articulating interesting and incisive thoughts on religion, science, culture, Lovecraft, C. S. Lewis, and an associated network of ideas and writers for a some time now:
For [my scientist friends] the imagination is just a tool for problem solving. It’s not a window to view the real world through; it’s more a technique for envisioning ways out of conceptual impasses.
They’re unable to get past the factness of things. Meaning eludes them. . . .
When I ask my scientific friends, “what does it say?” (referring to any work of art) they look at me blankly. They seem to be unable to move from facts to meanings. Worse, they reduce meaning to facts in some sense. There’s a savanna theory for instance, which asserts with darwinian certitude that the reason some landscapes seem beautiful to us is because our prehistoric ancestors found savannas conducive to survival. (Darwinians have the same answer for everything, what C. S. Lewis is said to have called, “nothing-butterism”, meaning, whatever you think is the case can be reduced to “nothing but” survival.)
Seeing that the scientific method is a fairly recent phenomenon and we’ve had interest in meaning of things from the very beginning of recorded history, what is going on here?
I can’t help but believe something has gone wrong, that in the interest of understanding the world we’ve lost the world. The world is reduced to cause and effect, but its meaning is something we can no longer see.
FULL TEXT: “Is the Scientific Method a Form of Mental Illness?“
You may recall Wiley as the impetus behind one of the more popular posts here at The Teeming Brain in the past few years, “C. S. Lewis and H. P. Lovecraft on loathing and longing for alien worlds.” He’s well worth following. (For a relevant case in point, see his March blog post “H. P. Lovecraft, Evangelist of the Sublime.”)
For more on the mental illness that is scientism and the threat it poses to authentic imagination, see the following:
- Scientism, the fantastic, and the nature of consciousness
- The bias of scientism and the reality of paranormal experience
- Reclaiming Art in the Age of Artifice: An Interview with J. F. Martel
Christopher Columbus fills the New World natives with fear and awe by predicting a lunar eclipse in 1504.
Over at Thomas Ligotti Online, someone has created a discussion thread that asks whether people believe in the paranormal. This has spawned an interesting conversation. It has also prodded me to reflect on the very terms of the question, as it my wont.
If we’re talking about belief in the paranormal, then what are the standards for normal relative to which we judge anything in theory or reality to be “para” that? If we’re talking about belief in the supernatural (which is just the older name for what was rebranded as paranormal a century or so ago), then what are the standards for natural relative to which we judge anything to be “super” that?
Once we’ve isolated and identified those standards, then it’s necessary to inquire about their source. Where do our standards for “normal” and “natural” come from? Are these standards defensible? What philosophical assumptions do they embody and proceed from? Are those assumptions themselves defensible? Our entire current framework for talking and thinking about these things flows from the great revolution in consciousness that was the birth and cultural triumph of material science in the eighteenth through the twentieth centuries. Certain types of knowledge and experience were isolated from the totality of experience making up the human sensorium (both inner and outer), and were elevated and lionized as being exclusively accurate and allowable, while other types of knowledge and experience were disallowed and disavowed. What was — and is — the warrant for that? And in what forms might those disallowed and disavowed aspects of the totality of human experience return to confront us from time to time?
My own long-developing view is that reality as a whole is far more varied and strange than anyone, working within any paradigm or worldview whether old or new, has ever been able to conceive or is intrinsically capable of conceiving. We effectively create the paranormal / supernatural when we create a sacred canopy (to borrow Peter Berger’s famous metaphor) of cosmic meaning for ourselves both individually and collectively, to serve as an orienting framework for our experience of existence. Whenever rents in the canopy’s fabric are made by encounters with aspects of reality that we have not incorporated into this collective cosmos, we’re confronted by things for which we have no name and no context. We cannot readily handle them, process them, integrate them within our framework of meaning. These literal anomalies (things for which we have no name or category) inherently appear threatening, horrifying, and often fascinating all at once. Then we start to have conversations and arguments about what they might mean or whether they even really exist.
Obviously, by definition, such an anomalous occurrence might well be something as relatively mundane as a cross-cultural encounter. The arrival of Columbus in the New World was a paranormal event for the people who already lived there. A paranormal event doesn’t have to mean seeing a ghost, suffering a paranormal abduction, experiencing spirit possession, witnessing a feat of levitation, encountering the Mothman, experiencing supernatural healing (or wounding), receiving knowledge telepathically, or anything else of the classically paranormal sort. But it may well mean such things. My own more-than-suspicion is that the likes of Robert Anton Wilson, Charles Fort, and John Keel were right about the basic nature of things and our fundamental relationship to it all qua our combined biological, psychological, spiritual, and ontological status as human beings. There are more things in heaven and earth, as it were.
(It appears that the full introduction to my paranormal encyclopedia is readable through Google Books preview. The last part of it, where I summarize a new paradigm regarding the paranormal that has emerged out of religious studies, anthropology, and related fields in the past few years, pretty much states my own position in more detail and different terms than what I’ve written here.)
- This I Believe: An uber-agnostic on religion, psychology, consciousness, the paranormal, and the meaning of life
- The bias of scientific materialism and the reality of paranormal experience
- Liminality, Synchronicity, and the Walls of Everyday Reality
Image: L’éclipse de lune de Christophe Colomb. by Camille Flammarion (Astronomie Populaire 1879, p231 fig. 86) [Public domain], via Wikimedia Commons
Dr. James Fadiman
Just published and now available here at The Teeming Brain: my interview/conversation with Dr. James Fadiman, one of the pioneers of transpersonal psychology and modern research into the spiritual and therapeutic applications of psychedelics. This has been a long time in coming, for reasons that I explain in the interview’s introduction.
The interview is ten thousand words, so be prepared to settle in. A lot of what we talk about focuses on the practical and philosophical inadequacies of dogmatic scientific materialism in dealing with things like anomalous and paranormal experiences such as inspiration and perceived communication or encounters with supernatural entities. Here’s a key excerpt:
JAMES FADIMAN: The reductionists eventually paint themselves into a corner. Consider the people who talk about the neurophysiology of dreams. They say, “Look, here’s this little part of the brain that turns on when you’re dreaming, and therefore dreams are psychophysiological in nature.” Then we ask, well, what generates a sex dream, a dream where a dead person appears with information, and a dream where you’re seated before a large pizza? And of course they say, “Why don’t you just go away.”
MATT CARDIN: I think you’re raising the basic question of phenomenology as it relates to ontology.
JAMES FADIMAN: But if you take the position that the brain is the place through which consciousness moves, so that it acts kind of like a radio, then all of those different dreams are much more understandable, because we can say they’re coming from different channels, different stations, different gods, different muses. And that makes much more sense. . . . Science’s fundamental error is a religious sort. Science says, “Certain data (since we know it does not exist) you shall not look upon.” Science holds up the story of the church and Galileo to emphasize how dogmatic the church was in its refusal to look at evidence. But if you say to scientists, “What do you know about telepathy? What do you know about clairvoyance? What do you know about near-death experiences?” they say, “Those don’t exist, and I’ve never spent a moment looking at the evidence, because they can’t exist” . . . . Scientism — science as a religion — and science are quite far apart. You see, I think I’m a scientist. That means that anything that happens, whether subjective, objective, sensory or whatever, I look at it. That may be due to my psychedelic experiences, which reminded me that, “Whatever you think the world is made of, James, you have a very limited view.” My muse chimes in and says, “Obviously, if you look at the size of the universe and contrast it with the size of your brain, the chances of your being able to know everything are statistically almost non-existent.”
In my recent post about Jeff Kripal’s article “Visions of the Impossible,” I mentioned that biologist and hardcore skeptical materialist Jerry Coyne published a scathing response to Jeff’s argument soon after it appeared. For those who would like to keep up with the conversation, here’s the heart of Coyne’s response (which, in its full version, shows him offering several direct responses to several long passages that he quotes from Jeff’s piece):
For some reason the Chronicle of Higher Education, a weekly publication that details doings (and available jobs) in American academia, has shown a penchant for bashing science and promoting anti-materialist views. . . . I’m not sure why that is, but I suspect it has something to do with supporting the humanities against the dreaded incursion of science — the bogus disease of “scientism.”
That’s certainly the case with a big new article in the Chronicle, “Visions of the impossible: how ‘fantastic’ stories unlock the nature of consciousness,” by Jeffrey J. Kripal, a professor of religious studies at Rice University in Texas. Given his position, it’s not surprising that Kripal’s piece is an argument about Why There is Something Out There Beyond Science. And although the piece is long, I can summarize its thesis in two sentences (these are my words, not Kripal’s):
“People have had weird experiences, like dreaming in great detail about something happening before it actually does; and because these events can’t be explained by science, the most likely explanation is that they are messages from some non-material realm beyond our ken. If you combine that with science’s complete failure to understand consciousness, we must conclude that naturalism is not sufficient to understand the universe, and that our brains are receiving some sort of ‘transhuman signals.'”
That sounds bizarre, especially for a distinguished periodical, but anti-naturalism seems to be replacing postmodernism as the latest way to bash science in academia.
. . . But our brain is not anything like a radio. The information processed in that organ comes not from a transhuman ether replete with other people’s thoughts, but from signals sent from one neuron to another, ultimately deriving from the effect of our physical environment on our senses. If you cut your optic nerves, you go blind; if you cut the auditory nerves, you become deaf. Without such sensory inputs, whose mechanisms we understand well, we simply don’t get information from the spooky channels promoted by Kripal.
When science manages to find reliable evidence for that kind of clairvoyance, I’ll begin to pay attention. Until then, the idea of our brain as a supernatural radio seems like a kind of twentieth-century alchemy—the resort of those whose will to believe outstrips their respect for the facts.
Full article: “Science Is Being Bashed by Academic Who Should Know Better“
(An aside: Is it just me, or in his second paragraph above does Coyne effectively insult and dismiss the entire field of religious studies and all the people who work in it?)
Jeff responded five days later in a second piece for the Chronicle, where he met Coyne’s criticisms head-on with words like these: Read the rest of this entry
Religion scholar Jeffrey Kripal is one of the most lucid and brilliant voices in the current cultural conversation about the relationship between science and the paranormal, and about the rehabilitation of the latter as an important concept and category after a century of scorn, derision, and dismissal by the gatekeepers of mainstream cultural and intellectual respectability. (And yes, we’ve referenced his work many times here at The Teeming Brain.)
Recently, The Chronicle Review, from The Chronicle of Higher Education, published a superb essay by him that has become a lightning rod for both passionate attack and equally passionate defense. It has even brought a strong response — a scornful one, of course — from no less a defender of scientistic orthodoxy than Jerry Coyne. I’ll say more about these things in another post later this week, but for now here’s a representative excerpt that makes two things abundantly clear: first, why this essay serves as a wonderful condensation of and/or introduction to Jeff’s essential 2010 book Authors of the Impossible: The Paranormal and the Sacred and its semi-sequel, 2011’s Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal; and second, why it’s so significant that something like this would be published in a venue like The Chronicle Review. The intellectual orthodoxy of the day is clearly undergoing a radical transformation when a respected religion scholar at a respected university (Jeff currently holds the J. Newton Rayzor Chair in Philosophy and Religious Thought at Rice University) can say things like this in a publication like that:
Because we’ve invested our energy, time, and money in particle physics, we are finding out all sorts of impossible things. But we will not invest those resources in the study of anomalous states of cognition and consciousness, and so we continue to work with the most banal models of mind — materialist and mechanistic ones. While it is true that some brain research has gone beyond assuming that “mind equals brain” and that the psyche works like, or is, a computer, we are still afraid of the likelihood that we are every bit as bizarre as the quantum world, and that we possess fantastic capacities that we have allowed ourselves to imagine only in science fiction, fantasy literature, and comic books.
. . . In the rules of this materialist game, the scholar of religion can never take seriously what makes an experience or expression religious, since that would involve some truly fantastic vision of human nature and destiny, some transhuman divinization, some mental telegraphy, dreamlike soul, clairvoyant seer, or cosmic consciousness. All of that is taken off the table, in principle, as inappropriate to the academic project. And then we are told that there is nothing “religious” about religion, which, of course, is true, since we have just discounted all of that other stuff.
Our present flatland models have rendered human nature something like the protagonist Scott Carey in the film The Incredible Shrinking Man (1957). With every passing decade, human nature gets tinier and tinier and less and less significant. In a few more years, maybe we’ll just blip out of existence (like poor Scott at the end of the film), reduced to nothing more than cognitive modules, replicating DNA, quantum-sensitive microtubules in the synapses of the brain, or whatever. We are constantly reminded of the “death of the subject” and told repeatedly that we are basically walking corpses with computers on top — in effect, technological zombies, moist robots, meat puppets. We are in the ridiculous situation of having conscious intellectuals tell us that consciousness does not really exist as such, that there is nothing to it except cognitive grids, software loops, and warm brain matter. If this were not so patently absurd and depressing, it would be funny.
. . . We now have two models of the brain and its relationship to mind, an Aristotelian one and a Platonic one, both of which fit the neuroscientific data well enough: the reigning production model (mind equals brain), and the much older but now suppressed transmission or filter model (mind is experienced through or mediated, shaped, reduced, or translated by brain but exists in its own right “outside” the skull cavity).
. . . There are . . . countless . . . clues in the history of religions that rule the radio theory in, and that suggest, though hardly prove, that the human brain may function as a super-evolved neurological radio or television and, in rare but revealing moments when the channel suddenly “switches,” as an imperfect receiver of some transhuman signal that simply does not play by the rules as we know them.
Although it relies on an imperfect technological metaphor, the beauty of the radio or transmission model is that it is symmetrical, intellectually generous, and — above all — capable of demonstrating what we actually see in the historical data, when we really look.
MORE: “Visions of the Impossible“
Image courtesy of Dan / FreeDigitalPhotos.net
Thessaly la Force: It struck me when you said we must “trust the peripheral vision of our mind.” It seems like a muscle in your body that you have to develop by training some other part of you.
Marilynne Robinson: One reaches for analogies. I think it’s probably a lot like meditation — which I have never practiced. But from what I understand, it is a capacity that develops itself and that people who practice it successfully have access to aspects of consciousness that they would not otherwise have. They find these large and authoritative experiences. I think that, by the same discipline of introspection, you have access to a much greater part of your awareness than you would otherwise. Things come to mind. Your mind makes selections — this deeper mind — on other terms than your front-office mind. You will remember that once, in some time, in some place, you saw a person standing alone, and their posture suggested to you an enormous narrative around them. And you never spoke to them, you don’t know them, you were never within ten feet of them. But at the same time, you discover that your mind privileges them over something like the Tour d’Eiffel. There’s a very pleasant consequence of that, which is the most ordinary experience can be the most valuable experience. If you’re philosophically attentive you don’t need to seek these things out.
. . . [I]t’s finding access into your life more deeply than you would otherwise. Consider this incredibly brief, incredibly strange experience that we have as this hypersensitive creature on a tiny planet in the middle of somewhere that looks a lot like nowhere. It’s assigning an appropriate value to the uniqueness of our situation and every individual situation.
. . . I think that we have almost taught ourselves to have a cynical view of other people. So much of the scientism that I complain about is this reductionist notion that people are really very small and simple. That their motives, if you were truly aware of them, would not bring them any credit. That’s so ugly. And so inimical to the best of everything we’ve tried to do as a civilization and so consistent with the worst of everything we’ve ever done as a civilization.
MORE: “A Teacher and Her Student“