Mark Vernon had an interesting piece in the UK’s Tablet recently. It was published under the title: “All in the Mind: Neuroscience and Spirituality”. Mark has kindly posted the full article (with permission) on his blog.
Here’s an excerpt:
One crucial phenomenon here is brain lateralisation: the significance of the fact that the brain is not symmetric. Its two hemispheres are structurally, physiologically and psychologically different. They see the world in different ways.
In fact, argues Iain McGilchrist, in his fascinating book, The Master and His Emissary, it is best to think of the hemispheres as two personalities. It often makes better sense to ask what each hemisphere is like, as opposed to how it works.
It is a discovery with deep implications for the study of spirituality. I suspect McGilchrist’s book will prove instrumental in reinvigorating spirituality for an age that has otherwise grown wary of the religious quest. Others appear to think similarly too. Last month, no less a figure than the Archbishop of Canterbury, Rowan Williams hosted a private seminar with McGilchrist to discuss the ramifications of his work.
…Here, then, is a first ‘discovery’ that chimes with the traditions of spirituality because this is precisely the kind of awareness promoted in practices such as insight meditation. Mindfulness, as it is also known, cultivates an ability to be aware of thoughts and feelings as well as actually having those thoughts and feelings. As the author of the Visuddhimagga wrote 1600 years ago: ‘The first realization in insight is that the phenomena contemplated are distinct from the mind contemplating them… he can, with further insight, gain a clear understanding of these dual processes…’…
…There are many other points of contact between the science and the spiritual, but one more particularly catches my eye. It concerns the way the two hemispheres communicate. This is something of a problem because they speak such different languages. The gulf is bridged largely by processes of inhibition across the structure known as the corpus callosum. It is the inhibitive quality that is so fascinating because what it implies is that the left can only accept what the right has to offer, and vice versa, by a process of unknowing what it had taken to be the case. It must let go and tolerate a new, unsettling and unexpected vision of things. To make the link to the spiritual, it could be said that this mode of communication is a kind of via negativa. To cite the author of The Cloud of Unknowing again, when describing how God might be grasped: what was known must be ‘covered with a cloud of forgetting’.
In his book, McGilchrist musters the evidence to show that the left hemisphere is good at suppressing the insights of the right. Hence an age that fails to understand the spiritual quest, such as ours, may be suffering from a condition known as ‘hemispheric utilisation bias’. The left has, as it were, imposed its view of the world upon us at a cultural level.
That explains why it is often claimed that neuroscience demonstrates we are purely material beings and that consciousness is a delusional by-product of electrically charged meat. But perhaps the truth is precisely the opposite. To put it crudely, a culture enamoured with the insights of the left hemisphere trusts the neuroscience because it is a science. What it is perhaps just beginning to notice is that the science is subtly unpicking the very worldview to which it has been so wedded.”