Apologies for the long gap between posts, but I am still working on a new book that I will be publishing later this year. Anyway, this article really caught my attention:
“But I was wrong. Katie made me face my misunderstanding. She was a whole person. The child in my office was not mapped in any meaningful way to the scan of her brain or the diagram in my neuroanatomy textbook. The roadmap got it wrong.”
This a quote in which the neuroscientist discusses the relationship between the brain and the soul, or self. He claims that the brain is not the source of the mind or the soul, and cites findings from interesting experiments performed over the years that support this thesis. He concludes the following:
“There is a part of Katie’s mind that is not her brain. She is more than that. She can reason and she can choose. There is a part of her that is immaterial – the part that Sperry couldn’t split, that Penfield couldn’t reach, and that Libet couldn’t find with his electrodes. There is a part of Katie that didn’t show up on those CAT scans when she was born.
Katie, like you and me, has a soul.”
This is of course central to the whole understanding of what is going on with an NDE. Just as it should not be possible for a child to have a full range of mental skills when she has been born with a fraction of a functioning brain, so too should it not be possible to experience consciousness when the brain is technically dead, or at the very least “unalive”. Both of these phenomenon are incompatible with a materialistic understanding of human consciousness, and point to the soul being a separate entity, entirely independent of the brain for its existence.
The issue in this type of case where a significant part of the brain is missing or not working properly, is that if the mind is entirely a product of the physical functioning of the brain, then any significant reduction in brain capacity should correspondingly reduce the mind’s capacity. Classically speaking, various parts of the brain have been shown to be responsible for various cognitive functions through brain imaging experiments, and yet when those parts are damaged or destroyed, or not present in the first place, then it seems that other parts sometimes pick up the slack. This completely negates the idea that the mind is a mechanical product of the brain since the relationship between the brain and the mind must therefore be somewhat abstract. This points to the metaphysical nature of the soul/mind/conscious.
When you look at the brain as just being a host organ for the mind, then the observations from the ER and the neurology journals start to make sense. If the mind, or soul, is a whole independent entity, it would be able to occupy and communicate with the brain, even if the brain is reduced in its capacity. The soul is not reliant on the brain for its existence. This is of course the conclusion from NDEs, where the brain is “unalive”, to be technically correct, and yet the soul/mind/conscious persists. These two findings which have been replicated numerous times are mutually supportive of the understanding that the soul is not a product of brain activity.