Briefly summarized here are some reasons why the DNA/genetic model of life appears to be inadequate (for more details see previous OJPP paper). Given its foundational role with regards to our understanding of life and its challenges, this is significant. The traditional dualistic reincarnation model is introduced. That model is then considered, along with the DNA model, as potential explanations for our natural religious instincts. Next, the two models are considered as possible bases for the phenomenon of kin orientation or (...) bias. Together the case is made that a soul-based reincarnation model offers some explanatory advantages therein over the genetic-based (material-only) model. Finally, and of potential practical and philosophical significance, the corresponding imports for life and meaning are considered. (shrink)

Science’s theory of evolution purports to explain life and its historical dynamics in a physics/material-only fashion. But this entails a broad reliance on DNA (deoxyribonucleic acid) for inheritance (and thus blueprints), which appears to be implausible for a number of unusual innate behaviors. The immediate unfolding challenge, though, is that the inheritance role is conveniently testable via searches for the DNA origins of a number of human behavioral and health tendencies, and despite enormous efforts those searches have thus far largely (...) failed (i.e., the “absolutely beyond belief” missing heritability problem). This existing case for DNA’s inadequacies will be briefly reviewed herein. The subsequent main analysis considers some big challenges facing DNA associated with some evolutionary dynamics—the acquisition of color vision in primates; instinctive behaviors including the egg-laying practices of emerald jewel wasps; kin selection; and our natural religious beliefs. Together these challenges strongly suggest that the acceptance of DNA as the (complete) language of life was premature. The haphazard and ambiguous nature of DNA/genetic specifications is very unlikely to have provided a vehicle for the exacting blueprints required for the many instinctive behaviors or capacities. Life appears to be more complex than biologists believe. Two possible alternative explanations are briefly considered in the wake of these discussions. Finally, does anyone—beginning with academics—care about this unfolding foundational failure? (shrink)

In simple terms, psychological dualism purports that there is an underlying complementary, non-material/physical cognitive component associated with a living organism. Thus mind would not simply be an expression of brain function. Science embraces materialism and generally views any form of dualism with disdain. Yet there are a number of accepted phenomena that are suggestive of dualism and in particular are consistent with the existence of souls. One such phenomenon is terminal lucidity, in which people inexplicably return to mental coherence shortly (...) before death after appearing to be lost to “dull, unconscious, or mentally ill” conditions, sometimes for years. The physical/neural plausibility of such rejuvenation is difficult to imagine. Discussions herein introduce terminal lucidity primarily based on some clinal reports. Next, the medium-based communications reviewed in Chris Carter’s Science and the After Life Experience are used to introduce the concept of a soul. Further, a dynamic suggested in Carter’s coverage is then used to offer a simple explanation for terminal lucidity. Finally, for additional context, the state of neuroscience is considered and some brief conclusions are given. (shrink)

Psychological dualism (or dualism herein) purports that there is a complementary, non-material/physical, mind-active component associated with a living organism. Thus mind would not simply be an expression of brain function as confidently believed by neuroscience (and science in general). As earlier work has suggested that confidence can be brushed aside by considering some accepted unusual behaviors. One simple dualism-consistent example is terminal lucidity in which people return to psychological coherence shortly before death despite having been lost to “dull, unconscious, or (...) mentally ill” conditions, in some cases for years. Arguably framing these challenges to materialism, though, is genetics’ unfolding “missing heritability” crisis in which many expected DNA origins have not been found despite extensive searches. An associated soul-consistent explanation is that instead of DNA origins these innate characteristics reflect continuity associated with the earlier lives of incarnating souls (and of course with this some other particular explanations). Herein arguments for the existence of souls are considered for the very surprising case of multiple soul residency in a single organism. Discussions on this possibility focus on the stunning experiences of some heart transplant patients, and also the very difficult condition of Multiple Personality (or Dissociative Identity) Disorder. These two phenomena pose very difficult challenges for materialism (and brain function), and on the other hand are suggestive of the influences of additional souls. Finally, some of the implications of these extraordinary possibilities are briefly considered. (shrink)

Any meaningful investigation into the potential validity of religious beliefs—including God—should prominently include their innate presence in children. That presence offers an enormous challenge to the scientific perspective and appears to be more relevant than established arguments. As an initial backdrop to discussions here, I begin with some quotes conveying the import of the contemporary scientific vision of life, as well as quotes conferring that vision’s underlying DNA reliance. The article will then briefly argue that that confident vision—and in particular, (...) its DNA reliance—is clearly flawed. The main discussions then consider the mysterious phenomenon of terminal lucidity before moving on to a focus on the plausibility of a DNA-based evolutionary explanation for the fact that “[t]he universal themes of religion are not learned” since they arrive as our natural religion. As an example of our increasingly secular era, the paper pauses to note Western Buddhism’s divorce from religious and/or deeper perspectives. Subsequent closing discussions critically consider the questionable state of neuroscience and the limitations of the existing approaches to supporting religious perspectives. For those wondering about deeper aspects of life—with or without an affiliation to an official religion—then I suggest digging in for yourself. Hubris aside, the natural sciences do not have a monopoly on understanding life, and the contrary assumption has caused big problems. (shrink)

There are a number of reasons to question the established molecular-only (or materialist) model of life. These include a number of extraordinary behaviors and more generally the unfolding inability to identify a DNA (or genetic) basis for many innate, and presumed heritable, conditions. Perhaps the simplest way to question materialism, though, is by looking at prodigal (human) behaviors. There you can find some incredible abilities and inclinations which strongly challenge the plausibility of materialist explanations. Herein three such phenomena will be (...) considered: a childhood behavioral syndrome termed the Einstein syndrome; prodigious savants; and then the observed historical rise in our IQ’s, termed the Flynn effect. In isolation, each of these mysteries offers plenty of puzzlement, but in the context of the lack of a genetic explanation for the variations in intelligence, it will be argued that together they represent a major conundrum for the modern understanding of humans. Additionally, and in possible support for dualism, some reincarnation-based explanations will be presented. Furthermore, the particular challenges and complications posed by the Flynn effect (as well as instincts) will be considered. (shrink)

The unfolding problems with science’s materialist understanding of life are obviously noteworthy in and of themselves, but the associated potential support for dualistic/religious beliefs is particularly significant. Beyond a number of behavioral conundrums, the general problem facing the scientific molecular-only vision is the unfolding missing heritability (or DNA origins)—problem. Given our innate dualistic/religious understanding of life and its presumed—but increasingly questionable—DNA basis, it is argued here that this combination offers a straightforward preliminary argument supporting the basic dualism common to religions. (...) With this as a backdrop, a focus herein will be placed on experiences of transcendence (or unified consciousness or enlightenment) associated with religious/mystical practices. With such real-life transformations, there is the possibility of glimpsing the ultimate goal associated with religious practices. An introduction will be provided via the independent Unity experience given in Jacque Lusseyran’s And There Was Light. Next, a sequence of similar experiences associated with Buddhist practices is given. A suggested framework then connects such experiences to the religious/dualistic element, a soul, and with this a potential new avenue for discussions on meaning. A modern framing of these discussions is found in comparisons between traditional Buddhism, and its contemporary science-influenced, Western peer. Sam Harris’ Waking Up is utilized in part as a guide to the latter. It is not unlikely that other spiritual or religious traditions are facing analogous detours in our science-led, meaning-deprived, and increasingly superficial era. (shrink)