Posted by:
captainmoroni
(
)
Date: January 11, 2012 05:08PM
One of the key parts of Mormon theology is the belief that we all have a "personage of spirit" within us. As the old missionary lessons taught, our spirit are to our bodies as a hand is to a glove. This "personage of spirit" corresponds to and animates our body. It is eternal and our "personages of spirit" will continue onto the next world and will eventually gain a resurrected body and be exalted.
It's a nice concept, but as these two simple experiments show, probably not accurate.
The following passage is from Phantoms in the Brain by V.S. Ramachandran, M.D., Ph.D., and Sandra Blakeslee
"You'll need two helpers (...call them Julie and Mina). Sit in a chair, blindfolded, and ask Julie to sit on another chair in front of you, facing the same direction as you are. Have Mina stand on your right side and give her the following instructions: "Take my right hand and guide my index finger to Julia's nose. Move my hand in a rhythmic manner so that my index finger repeatedly strokes and taps her nose in a random sequence like a Morse code. At the same time, use your left hand to stroke my nose with the same rhythm and timing. The stroking and tapping of my nose and Julia's nose should be in perfect synchrony."
After thirty or forty seconds, if you're lucky, you will develop the uncanny illusion that you are touching your nose out there or that your nose has been dislocated and stretched out about three feet in front of your face. The more random and unpredictable the stroking sequence, the more striking the illusion will be. This is an extraordinary illusion; why does it happen? [It is suggested that] your brain "notices" that the tapping and stroking sensations from your right index finger are perfectly synchronized with the strokes and taps felt on your nose. It then says, "The tapping on my nose is identical to the sensations on my right index finger; why are the two sequences identical? The likelihood that this is a coincidence is zero, and therefore the most probable explanation is that my finger must be tapping my nose. But I also know that my hand is two feet away from my face. So it follows that my nose must also be out there, two feet away."
[This experiment works on about fifty percent of people.] The astonishing thing is that it works at all -- that your certain knowledge that you have a normal nose, your image of your body and face constructed over a lifetime should be negated by just a few seconds of the right kind of sensory stimulation. This simple experiment shows [how malleable your body image is.]
The second illusion requires one helper and is even spookier. You'll need to go to a novelty or Halloween store to buy a dummy rubber hand. Then construct a two-foot by two-foot cardboard "wall" and place it on a table in front of you. Put your right hand behind the cardboard so that you cannot see it clearly. Next have your friend stroke identical locations on both your hand and the dummy hand synchronously while you look at the dummy. Within seconds you will experience the stroking sensation as arising from the dummy hand. The experience is uncanny, for you know perfectly well that you're looking at a disembodied rubber hand, but this doesn't prevent your brain from assigning sensation to it. The illusion illustrates, once again, how ephemeral your body image is and how easily it can be manipulated."
This phenomena can also be observed in other instances. Brains of people with prosthetics soon adopt the fake limb as their own. Ramachandran's experiments have shown that brains can even be fooled into thinking that cups and balls are part of the body and receive sensations from them. Most people who have played the "human knot game" have probably experienced that moment of uncertainty where they are not sure which hand in the pile is their own and have even received sensations from other hands.
If we accept that our minds are plastic and that body image is very fluid and learned, these phenomena are easily explained.
However, they present problems for this idea that a "personage of spirit" fills our physical body and provides sensation and animation. How can we "feel" that an inanimate object or a part of someone else is ours if we have a clearly defined spirit personage within us? Does a piece of our spirit break off and go inside the cup or fake hand and relay these sensations back to the brain?
The "hand in glove" model seems discredited by these experiments. There are a host of other psychological experiments that seem to suggest that our minds are based in neurons and chemistry rather than some spiritual phenomena. This experiment is one of the most interesting and brings up interesting questions about our identity and the boundary that separates the "I" from the rest of the world. That boundary is much less solid than we once thought. The LDS idea of a "defined spirit person" goes out the window too.