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Today on The Big Questions, life after death. | 0:00:02 | 0:00:04 | |
APPLAUSE | 0:00:19 | 0:00:21 | |
Good morning. I'm Nicky Campbell. Welcome to The Big Questions. | 0:00:21 | 0:00:25 | |
We're back at Shelfield Community Academy in Walsall | 0:00:25 | 0:00:28 | |
to debate one very big question - is there life after death? | 0:00:28 | 0:00:31 | |
Welcome, everybody, to The Big Questions this morning! | 0:00:31 | 0:00:34 | |
Now, this week, the blockbuster American film, Heaven Is For Real, | 0:00:36 | 0:00:40 | |
was released over here. | 0:00:40 | 0:00:42 | |
It is based on the true story of a four-year-old boy, Colton Burpo, | 0:00:42 | 0:00:47 | |
who survived a near-death experience during emergency surgery. | 0:00:47 | 0:00:50 | |
The child later described to his parents how he had visited Heaven, | 0:00:50 | 0:00:54 | |
sat on the knee of Jesus, patted his multicoloured horse | 0:00:54 | 0:00:58 | |
and caught sight of Mary, John the Baptist and Satan. | 0:00:58 | 0:01:02 | |
But Colton also knew about things that had happened at home | 0:01:02 | 0:01:06 | |
when he was struggling for life and this convinced his pastor father | 0:01:06 | 0:01:10 | |
that his son had gone to Heaven and watched over them all - | 0:01:10 | 0:01:14 | |
he had experienced life after death. | 0:01:14 | 0:01:17 | |
Well, to debate whether life after death is possible, | 0:01:17 | 0:01:21 | |
we have assembled theologians from several faiths, | 0:01:21 | 0:01:24 | |
people who have heard from dead people and dead animals, | 0:01:24 | 0:01:26 | |
experts on death, psychologists, sceptics, atheists | 0:01:26 | 0:01:29 | |
and former believers. You can join in, too, | 0:01:29 | 0:01:32 | |
via Twitter or online. Just log on to... | 0:01:32 | 0:01:35 | |
..and follow the links, to where you can continue the discussion online. | 0:01:36 | 0:01:40 | |
There will be lots of encouragement and contributions | 0:01:40 | 0:01:42 | |
from our very lively Walsall audience. Is there life | 0:01:42 | 0:01:46 | |
after death? | 0:01:46 | 0:01:48 | |
Dr Conor Cunningham, | 0:01:48 | 0:01:50 | |
theology and philosophy, University of Nottingham. | 0:01:50 | 0:01:53 | |
Let us talk about the soul, first of all. | 0:01:53 | 0:01:55 | |
There you are. What's a soul? | 0:01:55 | 0:01:57 | |
A soul is not what we tend to think, certainly in the Christian tradition, | 0:01:57 | 0:02:01 | |
where we think of it as something I've got in my pocket, like a wallet, | 0:02:01 | 0:02:06 | |
and it floats off to Florida - | 0:02:06 | 0:02:09 | |
read "heaven". Rather, it is the very possibility of the body, at all. | 0:02:09 | 0:02:14 | |
So, for someone like St Thomas Aquinas, | 0:02:14 | 0:02:17 | |
the soul is the form of the body. That is how you recognise something - | 0:02:17 | 0:02:22 | |
a giraffe, a tomato, a collar... Different. | 0:02:22 | 0:02:27 | |
And that is how we live our entire social lives. | 0:02:27 | 0:02:30 | |
That is why we think someone killed someone, because they killed | 0:02:30 | 0:02:33 | |
someone who had a form - a soul. | 0:02:33 | 0:02:36 | |
It is actually... It's the Nicky soul... | 0:02:36 | 0:02:38 | |
..not the collar soul. | 0:02:39 | 0:02:41 | |
-We are different. -It's a body, isn't it? -You may have been a giraffe! | 0:02:41 | 0:02:44 | |
It's body. Your body. Your corporeal form, as they put it. | 0:02:44 | 0:02:49 | |
Yeah. And the point here, I mean - I shouldn't jump ahead - | 0:02:49 | 0:02:53 | |
but you do not have... Cos we think | 0:02:53 | 0:02:57 | |
of the soul as being something spiritual. It's not, at all. | 0:02:57 | 0:02:59 | |
Erm...the soul is the possibility of any body, whatsoever. | 0:02:59 | 0:03:04 | |
There aren't any bodies without a soul. | 0:03:04 | 0:03:08 | |
It just happens that ours has a nature which is subsistent, | 0:03:08 | 0:03:13 | |
which means, by that, that its rationality, its ability | 0:03:13 | 0:03:16 | |
to think... | 0:03:16 | 0:03:19 | |
to write, from Origin of Species | 0:03:19 | 0:03:22 | |
to...whatever...King Lear, | 0:03:22 | 0:03:25 | |
it has the ability to transcend its corporeality. | 0:03:25 | 0:03:28 | |
And this is one thing that people must remember, | 0:03:28 | 0:03:31 | |
and Aquinas said this quite clearly, St Thomas Aquinas, said, | 0:03:31 | 0:03:34 | |
"The body is there to ennoble the soul", | 0:03:34 | 0:03:37 | |
whereas we, in Western culture, tend to think that the soul is there | 0:03:37 | 0:03:41 | |
-to ennoble the body. -Right. -The body enables the soul to be. | 0:03:41 | 0:03:46 | |
So what about - and more and more scientists are acknowledging this - | 0:03:46 | 0:03:51 | |
what about the cognitive, the more sentient species, | 0:03:51 | 0:03:54 | |
the ones closest to us - bonobos, chimpanzees - | 0:03:54 | 0:03:56 | |
but also extraordinary elephants? Their own self-awareness, | 0:03:56 | 0:04:00 | |
their own cognition, their sense of self, their ability with, | 0:04:00 | 0:04:04 | |
you know, to plan ahead, episodic memory. | 0:04:04 | 0:04:07 | |
-Absolutely. -So... -Sorry. -Are we unique or not? | 0:04:07 | 0:04:10 | |
We are unique, but uniqueness has to be very careful. | 0:04:10 | 0:04:15 | |
Anyone who wins the Premier League - Man City - | 0:04:15 | 0:04:19 | |
is still part of a league, yeah? They are still part of a league. | 0:04:19 | 0:04:22 | |
Just so we are unique, we might win the Premier League, | 0:04:22 | 0:04:26 | |
but it doesn't mean we're not the same players playing the same game. | 0:04:26 | 0:04:30 | |
We're still playing football. Right down at the bottom - | 0:04:30 | 0:04:33 | |
-QPR have just got up yesterday. -So, what, are QPR dogs or something? | 0:04:33 | 0:04:37 | |
No, no! | 0:04:37 | 0:04:38 | |
-But it's... -So, it's, kind of, a league table? | 0:04:38 | 0:04:40 | |
Yeah, it's like, I would say, it's like a Jewish thinker said, | 0:04:40 | 0:04:44 | |
"What we have forgotten is that, from evolution, we are connected | 0:04:44 | 0:04:48 | |
"to other animals." | 0:04:48 | 0:04:49 | |
-And everyone thought, "Boo!"... -OK, so, it's... | 0:04:49 | 0:04:53 | |
..like it's a bad thing, but, no, it's not. | 0:04:53 | 0:04:55 | |
-Because it means they're connected to us. -So, everything has a soul, | 0:04:55 | 0:04:58 | |
but humans have a slightly elevated form of soul. | 0:04:58 | 0:05:01 | |
So, at what stage in our journey from tree-dwelling apes | 0:05:01 | 0:05:07 | |
to bipedal hunter-gatherers | 0:05:07 | 0:05:10 | |
did we go "Woosh! Right, there you go, you've got a special soul." | 0:05:10 | 0:05:14 | |
-At what stage? -Well... | 0:05:14 | 0:05:17 | |
Was it homo erectus, was it homo ergaster, what was it? | 0:05:17 | 0:05:21 | |
Well, anthropologically, we all came from Africa, obviously, | 0:05:21 | 0:05:24 | |
early Africa paradigms. | 0:05:24 | 0:05:26 | |
And then when we got to Europe, we all went, | 0:05:26 | 0:05:29 | |
"Hey, let's have a cappuccino," | 0:05:29 | 0:05:30 | |
and suddenly there was a massive burst | 0:05:30 | 0:05:32 | |
in our cerebral potential, so sort of 40,000 years ago. | 0:05:32 | 0:05:37 | |
-So, it was a gradual thing? -It was massive. | 0:05:37 | 0:05:40 | |
-So the soul didn't appear all of a sudden? -No. -It gradually appeared. | 0:05:40 | 0:05:43 | |
Chris French, does this make any sense to you whatsoever? | 0:05:43 | 0:05:46 | |
Well, I mean, in general terms, the idea that we've evolved | 0:05:46 | 0:05:49 | |
from simpler species, perfect sense, absolutely. | 0:05:49 | 0:05:53 | |
That's biological fact. | 0:05:53 | 0:05:55 | |
But that does raise that whole question of, for those people, | 0:05:55 | 0:05:58 | |
and there are many of them, I don't think we've got one here, | 0:05:58 | 0:06:01 | |
but there are many people who believe that humans | 0:06:01 | 0:06:03 | |
are the only species with a soul, | 0:06:03 | 0:06:05 | |
then obviously evolution is a problem. | 0:06:05 | 0:06:08 | |
Because when did souls suddenly come into being? | 0:06:08 | 0:06:11 | |
I mean, did they come along with the opposable thumb, or what? | 0:06:11 | 0:06:13 | |
How did it work? | 0:06:13 | 0:06:15 | |
And I mean, again, in terms of whether or not we have souls, | 0:06:15 | 0:06:19 | |
it all depends on how you define it. | 0:06:19 | 0:06:21 | |
For a lot of people, | 0:06:21 | 0:06:22 | |
and again, I don't think we've got an example here, | 0:06:22 | 0:06:25 | |
but for a lot of people, the soul is essentially | 0:06:25 | 0:06:27 | |
kind of consciousness, but in some way it survives bodily death. | 0:06:27 | 0:06:31 | |
Now, I don't have any problem at all in accepting that we all have | 0:06:31 | 0:06:34 | |
consciousness, and I think we are a long way from understanding | 0:06:34 | 0:06:37 | |
exactly how consciousness arose and how it worked, etc cetera. | 0:06:37 | 0:06:40 | |
But the idea that we have an immortal soul, a consciousness | 0:06:40 | 0:06:44 | |
that survives bodily death, then I've got big problems with that. | 0:06:44 | 0:06:47 | |
We've got a... Consciousness? | 0:06:47 | 0:06:50 | |
You see, this is the point I disagree with. | 0:06:50 | 0:06:52 | |
Because I think if we are going to be... | 0:06:52 | 0:06:55 | |
We think of the supernatural as something extra special. | 0:06:55 | 0:06:58 | |
It's up here, it's the Florida holiday you always wanted, | 0:06:58 | 0:07:00 | |
the Willy Wonka ticket that you get to go the Chocolate Factory, | 0:07:00 | 0:07:03 | |
the gold ticket. | 0:07:03 | 0:07:05 | |
Then the natural is just here, like the floor, the shoes, | 0:07:05 | 0:07:08 | |
like toenails and stuff. | 0:07:08 | 0:07:09 | |
But the point is that any good atheist, philosopher or scientist | 0:07:09 | 0:07:12 | |
will tell you, there isn't any consciousness. | 0:07:12 | 0:07:16 | |
It's not, it's a life after death. | 0:07:16 | 0:07:18 | |
The big, big, big debate, is there life before death? | 0:07:18 | 0:07:22 | |
And I would argue... | 0:07:22 | 0:07:24 | |
-No, no. It's not a near-death experience... -I'm going with it. | 0:07:24 | 0:07:28 | |
It's mere life experience we want. | 0:07:28 | 0:07:30 | |
And I think that consciousness is completely wiped out | 0:07:30 | 0:07:32 | |
without a theological framework, a metaphysical framework. | 0:07:32 | 0:07:36 | |
Chris, there are 10 billion neurons in our brain, | 0:07:37 | 0:07:43 | |
and they're connected. Through the neurotransmitters | 0:07:43 | 0:07:46 | |
they have a thousand connections, each of them. | 0:07:46 | 0:07:50 | |
-I mean, it's mind-boggling how the mind boggles, isn't it? -Absolutely. | 0:07:50 | 0:07:55 | |
Is that consciousness? | 0:07:55 | 0:07:57 | |
-I mean, again... -In there? | 0:07:57 | 0:08:00 | |
The nature of consciousness is something that philosophers | 0:08:00 | 0:08:02 | |
have debated for centuries, and they still argue about it. | 0:08:02 | 0:08:06 | |
It's referred to in philosophy as the hard problem. | 0:08:06 | 0:08:08 | |
How could it be that subjective self-awareness can arise? | 0:08:08 | 0:08:14 | |
-Something that seems to be, whether it is or not... -Transcendent? | 0:08:14 | 0:08:17 | |
..something different to this physical body, this physical brain. | 0:08:17 | 0:08:20 | |
How can one arise from the other? | 0:08:20 | 0:08:22 | |
It's called the hard problem in philosophy for a good reason, | 0:08:22 | 0:08:25 | |
because nobody's solved it yet. | 0:08:25 | 0:08:27 | |
And I personally don't think that a theological framework | 0:08:27 | 0:08:30 | |
-actually helps us very match. -Reverend... -Sorry... | 0:08:30 | 0:08:32 | |
-I will be back, I will be back. -It's David Chalmers who coined | 0:08:32 | 0:08:36 | |
-the hard problem. -The hard problem. | 0:08:36 | 0:08:38 | |
Let's spread the love. Sorry. Reverend Dr Andrew Pinson. | 0:08:38 | 0:08:42 | |
The hard problem, solve it for us. | 0:08:42 | 0:08:45 | |
Because you know the complexity of the brain, | 0:08:45 | 0:08:48 | |
it could be one of those God of the Gaps things. | 0:08:48 | 0:08:50 | |
Something we just do not yet understand. | 0:08:50 | 0:08:53 | |
I'll just agree with Dr Cunningham about this idea of the soul. | 0:08:53 | 0:08:56 | |
Originally, it meant organising principle, | 0:08:56 | 0:08:59 | |
or living principle, animating principle. | 0:08:59 | 0:09:01 | |
We use the same word for the word animal, in fact. | 0:09:01 | 0:09:04 | |
And the Ancient Greeks saw is a great difference | 0:09:04 | 0:09:06 | |
between the matter that's is dead, and the matter that is living. | 0:09:06 | 0:09:09 | |
Even though the matter is almost exactly the same, | 0:09:09 | 0:09:11 | |
the animating principle is not there in the case of the dead being. | 0:09:11 | 0:09:15 | |
But what the Greeks also suggested is that human souls are different, | 0:09:15 | 0:09:19 | |
because we have the ability to step outside the flow of time. | 0:09:19 | 0:09:22 | |
We have the ability to understand ideas, concepts, abstractions, | 0:09:22 | 0:09:26 | |
numbers, and so on. | 0:09:26 | 0:09:28 | |
And so there must be something rather special about the human soul. | 0:09:28 | 0:09:31 | |
So even before consideration in Christian theology, | 0:09:31 | 0:09:34 | |
for example, people in ancient Greece were already thinking | 0:09:34 | 0:09:38 | |
that there must be something immortal about this special kind | 0:09:38 | 0:09:40 | |
of human soul. And just to add about the uniqueness... | 0:09:40 | 0:09:43 | |
Can I just refer you, before you do that, to Chris's previous point? | 0:09:43 | 0:09:47 | |
At what stage in the ascent of man | 0:09:47 | 0:09:51 | |
and our progress to become bipedal apes and the primates we are now, | 0:09:51 | 0:09:55 | |
the very bright primates, did we get this soul? | 0:09:55 | 0:09:58 | |
I think there is a fallacy here, | 0:09:58 | 0:09:59 | |
because people sometimes think with complex systems | 0:09:59 | 0:10:02 | |
that you change the inputs continuously | 0:10:02 | 0:10:04 | |
and you've got a change of output that is continuous. | 0:10:04 | 0:10:07 | |
But imagine another situation. | 0:10:07 | 0:10:08 | |
Imagine if you raised the Earth's temperature. | 0:10:08 | 0:10:10 | |
Suddenly the Gulf Stream might switch off, for example. | 0:10:10 | 0:10:13 | |
Something like that might happen with complex systems like living | 0:10:13 | 0:10:16 | |
systems. You have a certain number of changes accumulated. | 0:10:16 | 0:10:18 | |
If suddenly you get a change of state, like a phase, | 0:10:18 | 0:10:21 | |
like ice melting or something, and the capacity human beings have | 0:10:21 | 0:10:25 | |
seem to be different in kind, not just in degree. | 0:10:25 | 0:10:28 | |
So Chesterton said, a bird builds a nest. | 0:10:28 | 0:10:31 | |
It doesn't build a nest in the Gothic style. | 0:10:31 | 0:10:33 | |
We don't see ants building statues of famous ants. | 0:10:33 | 0:10:37 | |
But what about the more self-aware animals? | 0:10:37 | 0:10:40 | |
There's extraordinary scientific work... | 0:10:40 | 0:10:43 | |
There are certainly animals... | 0:10:43 | 0:10:45 | |
It's interesting you cite the example of elephants. | 0:10:45 | 0:10:47 | |
-We think elephants can point. -They grieve. -Very sophisticated. | 0:10:47 | 0:10:50 | |
Grieve, perhaps, yes. | 0:10:50 | 0:10:52 | |
Certainly, some animals seem to get towards some of these capacities. | 0:10:52 | 0:10:56 | |
But nevertheless, what human beings do seems to be different in degree. | 0:10:56 | 0:11:00 | |
-Killing each other by the million. -Good and bad. | 0:11:00 | 0:11:03 | |
-But there's an explosion of potential. -Chris French. | 0:11:03 | 0:11:06 | |
I think it is that question of, it's a matter of degree. | 0:11:06 | 0:11:09 | |
We're talking about a kind of continuum here. | 0:11:09 | 0:11:12 | |
And so the notion that you either do have consciousness or you don't, | 0:11:12 | 0:11:16 | |
or you do have a soul or you don't, I think is a fallacy. | 0:11:16 | 0:11:19 | |
It's an emergent problem. And so therefore to say... | 0:11:19 | 0:11:23 | |
In terms of all the things you mentioned there, counting, planning, | 0:11:23 | 0:11:28 | |
all these other things, even language, debatably, | 0:11:28 | 0:11:31 | |
animals do demonstrate these things. | 0:11:31 | 0:11:33 | |
We're realising more and more about the cognitive ability of animals. | 0:11:33 | 0:11:37 | |
And there's nothing you can really point to that says, | 0:11:37 | 0:11:39 | |
this is something that only humans have got. It's a fallacy. | 0:11:39 | 0:11:43 | |
-Jackie, you speak to animals, don't you? -Absolutely. | 0:11:43 | 0:11:46 | |
-Spoke to me earlier! -I'm just amazed | 0:11:46 | 0:11:50 | |
that people can think that only humans have cognitive thinking, | 0:11:50 | 0:11:54 | |
only humans have the soul, have emotions | 0:11:54 | 0:11:57 | |
-and that we should be above... -Scientists no longer say that. | 0:11:57 | 0:11:59 | |
-But we're talking about the soul. You believe animals have souls? -Yes. | 0:11:59 | 0:12:03 | |
-You say you communicate with animals. -Absolutely. | 0:12:03 | 0:12:05 | |
But we're talking about how they think, and as Chris was saying, | 0:12:05 | 0:12:08 | |
they can do absolutely amazing things. Same with elephants. | 0:12:08 | 0:12:11 | |
They can travel for miles. | 0:12:11 | 0:12:13 | |
There was a story about a man who'd died and saved some elephants. | 0:12:13 | 0:12:15 | |
They tracked and found his grave and stood there, | 0:12:15 | 0:12:18 | |
-and that was all recorded. -Lawrence Anthony. -Yeah. | 0:12:18 | 0:12:20 | |
And they do absolutely amazing things. | 0:12:20 | 0:12:23 | |
And it's beyond my understanding to think that people think | 0:12:23 | 0:12:26 | |
that they are like robots, or they just do because they do. | 0:12:26 | 0:12:29 | |
They are on the same level, but unique. They are different. | 0:12:29 | 0:12:32 | |
An animal is an animal, but they think | 0:12:32 | 0:12:34 | |
-and do amazing things as an animal. -What do they say to you? | 0:12:34 | 0:12:36 | |
Oh, they have problems. It's like horses. Horses get problems. | 0:12:36 | 0:12:39 | |
So, therefore, if you think of it, a horse, it's a big animal. | 0:12:39 | 0:12:42 | |
If they didn't want us to ride them and compete and jump and stuff, | 0:12:42 | 0:12:45 | |
they can just say no. And some do. | 0:12:45 | 0:12:47 | |
So, they have problems. | 0:12:47 | 0:12:49 | |
When we talk to an animal, they can actually understand what we say, | 0:12:49 | 0:12:53 | |
and sometimes there's problems where they don't understand. | 0:12:53 | 0:12:56 | |
They have misconceptions about things, the same as children do. | 0:12:56 | 0:12:59 | |
And then you'll get, say, | 0:12:59 | 0:13:01 | |
an animal that's been abused by somebody, and people will know this, | 0:13:01 | 0:13:04 | |
animals get seriously abused and yet they go to another home | 0:13:04 | 0:13:07 | |
and with love and care people can actually turn that animal round. | 0:13:07 | 0:13:10 | |
And not just to be, "Oh, I'll have a biscuit." | 0:13:10 | 0:13:13 | |
Look at the cat the other day that attacked a dog to save that child. | 0:13:13 | 0:13:17 | |
-That just shows... -Well, empathy is more and more observed, isn't it? | 0:13:17 | 0:13:21 | |
But have you talked to dead animals? | 0:13:21 | 0:13:25 | |
-Absolutely. This is basically... I think... -Some people will scoff. | 0:13:25 | 0:13:30 | |
Oh, absolutely. But this, to me, our bodies are just the energy. | 0:13:30 | 0:13:34 | |
And if I can talk about the energy field, NASA invented a machine | 0:13:34 | 0:13:39 | |
to measure auras, and so therefore they are measuring our energy field. | 0:13:39 | 0:13:43 | |
It's been done. | 0:13:43 | 0:13:45 | |
A man had a leg amputated, it still showed up in his picture. | 0:13:45 | 0:13:48 | |
This is our soul, our core. | 0:13:48 | 0:13:50 | |
So when we leave this physical body, then yes, they go to spirit. | 0:13:50 | 0:13:55 | |
And I don't just... | 0:13:55 | 0:13:56 | |
There's lots of people that do my job, you talk to them, | 0:13:56 | 0:13:59 | |
you tell them stuff, the owners know about their animals. | 0:13:59 | 0:14:01 | |
I wouldn't know the animals, but I can tell them stuff | 0:14:01 | 0:14:04 | |
that that animal shared with them when they were living. | 0:14:04 | 0:14:06 | |
-You look a bit sceptical, Chris. -I'm looking very sceptical indeed. | 0:14:06 | 0:14:09 | |
-I'm sorry, Jackie. -No, no bother at all. -Even more so. | 0:14:09 | 0:14:13 | |
Would you be as sceptical with any other belief system? | 0:14:13 | 0:14:17 | |
Whether they spoke about virgin births, or resurrections... | 0:14:17 | 0:14:20 | |
-Personally, yes. -..on night flights to wherever? | 0:14:20 | 0:14:24 | |
Are you equally sceptical? | 0:14:24 | 0:14:26 | |
-Are you equivalently sceptical of all? -Yeah. | 0:14:26 | 0:14:30 | |
-So no religion would exist then? -Are you an equal-opportunities sceptic? | 0:14:30 | 0:14:35 | |
Exactly, yeah. I'm an atheist, so, you know. | 0:14:35 | 0:14:39 | |
The thing is, we get a lot of these kind of claims. | 0:14:41 | 0:14:44 | |
As far as I am aware, and please do send me the details | 0:14:44 | 0:14:47 | |
if I'm wrong, Jackie, NASA have not got a machine that measures auras. | 0:14:47 | 0:14:50 | |
-They have. -There are lots of claims related to these kind of things, | 0:14:50 | 0:14:55 | |
like Kirlian photography et cetera. | 0:14:55 | 0:14:56 | |
It can all be explained in terms of conventional physics and chemistry. | 0:14:56 | 0:15:00 | |
But these are claims that we can actually put to the test, | 0:15:00 | 0:15:03 | |
-and indeed, I spend a lot of my time... -Falsifiable. | 0:15:03 | 0:15:05 | |
The idea that Jackie can actually read animals' minds, | 0:15:05 | 0:15:09 | |
we could put that to the test. | 0:15:09 | 0:15:11 | |
I've tested lots of psychics with lots of claims, | 0:15:11 | 0:15:13 | |
under properly controlled conditions, | 0:15:13 | 0:15:15 | |
-and they don't seem to be able to do what they think they can do. -Jackie? | 0:15:15 | 0:15:18 | |
It's interesting. You use the word supernatural, OK? | 0:15:18 | 0:15:21 | |
It is supernatural. Super, as in very natural. But it's like exams. | 0:15:21 | 0:15:25 | |
That's true. | 0:15:25 | 0:15:27 | |
Somebody goes for an exam and they can be cracking at school, but you | 0:15:27 | 0:15:29 | |
put them in an exam, under pressure, and it's like, this is harder. | 0:15:29 | 0:15:33 | |
And I know you say that. | 0:15:33 | 0:15:35 | |
But why don't you say, just follow, say, 10 psychics' work, | 0:15:35 | 0:15:38 | |
follow what they do. | 0:15:38 | 0:15:39 | |
I've changed animals that were going to be put to sleep and stuff. | 0:15:39 | 0:15:42 | |
Can I take you back to what we're discussing, | 0:15:42 | 0:15:44 | |
which is the basic point that, | 0:15:44 | 0:15:46 | |
you are actually theoretically in agreement, because | 0:15:46 | 0:15:48 | |
if there is such a thing as a soul, you are closer to Jackie's position. | 0:15:48 | 0:15:51 | |
You are saying if there is a soul, animals have one. | 0:15:51 | 0:15:53 | |
I wouldn't deny animal consciousness. | 0:15:53 | 0:15:56 | |
Again, it depends how you want to define the soul. | 0:15:56 | 0:15:58 | |
Personally, I don't find it a very useful concept, | 0:15:58 | 0:16:00 | |
and I certainly don't believe in the immortality of souls. | 0:16:00 | 0:16:03 | |
-Let's get the Muslim perspective. Good morning, sir. -Good morning. | 0:16:03 | 0:16:07 | |
A cardiologist. And also an Imam. Mr Hamed, isn't it? | 0:16:07 | 0:16:13 | |
-Dr Hamed, yes. -Dr Hamed, I do beg your pardon. | 0:16:13 | 0:16:17 | |
What is a soul, and where do the souls come from? | 0:16:17 | 0:16:22 | |
I am commenting on the soul in Islamic belief, which is part | 0:16:22 | 0:16:26 | |
of the monotheism, believing in one God, is that it is part of God. | 0:16:26 | 0:16:31 | |
Now, animals do have souls, but they are different from humans. | 0:16:31 | 0:16:36 | |
That is why in the Koran there is a verse, | 0:16:36 | 0:16:38 | |
"We dignified the human beings." | 0:16:38 | 0:16:40 | |
So, human beings have been dignified by God to have the willing | 0:16:40 | 0:16:43 | |
to do things. | 0:16:43 | 0:16:45 | |
Unlike other souls, which... You can communicate with them, you can feel | 0:16:45 | 0:16:48 | |
that your animal, whether it is a horse or a camel or whatever, | 0:16:48 | 0:16:51 | |
feels your emotion. That is different. | 0:16:51 | 0:16:54 | |
But the soul of human beings is quite different, and there is a | 0:16:54 | 0:16:57 | |
difference, also from conceptive matters, in between brain and mind. | 0:16:57 | 0:17:01 | |
And that is what the philosophy talks about. | 0:17:01 | 0:17:04 | |
There is quite a difference between that. | 0:17:04 | 0:17:06 | |
All animals have brains, but they don't have a mind. | 0:17:06 | 0:17:09 | |
See, this is the... | 0:17:09 | 0:17:11 | |
There are animals, you will appreciate that there are animals | 0:17:11 | 0:17:13 | |
which have cognition, and also, they think, some have mental cognition. | 0:17:13 | 0:17:17 | |
-They have. -They not only know they are an animal, | 0:17:17 | 0:17:19 | |
-they -know -they know they are an animal, which is metacognition. | 0:17:19 | 0:17:21 | |
There are animals with self-awareness. It's a spectrum. | 0:17:21 | 0:17:24 | |
-You think it's animals, and it's us. -Yeah. As I'm saying, | 0:17:24 | 0:17:30 | |
-their cognition is different from the cognition of human beings. -That's what you believe. | 0:17:30 | 0:17:34 | |
Scientists may disagree with you, but that's what you believe, | 0:17:34 | 0:17:36 | |
and that's fine. What about souls? Where do they come from, | 0:17:36 | 0:17:39 | |
and how are they handed out? | 0:17:39 | 0:17:41 | |
From an Islamic perspective, it all comes from God. | 0:17:41 | 0:17:43 | |
And usually the human being created as a small flash | 0:17:43 | 0:17:46 | |
in the womb of the woman. | 0:17:46 | 0:17:49 | |
And then, after a certain period, usually around 120 days... | 0:17:49 | 0:17:52 | |
-Do the souls pre-exist? -The souls pre-exist from God. | 0:17:52 | 0:17:56 | |
Everything God created and is there, but it will come to that body, | 0:17:56 | 0:18:00 | |
to that flesh at that time, at 120 days. | 0:18:00 | 0:18:03 | |
Where are the souls right now that have not yet come to flesh | 0:18:03 | 0:18:06 | |
and come to bodies? Where are they now? Are they in a special place? | 0:18:06 | 0:18:10 | |
There's a very special saying... HE SPEAKS IN ARABIC | 0:18:10 | 0:18:14 | |
The translation is that God takes our oath from before we existed, | 0:18:14 | 0:18:19 | |
that you recognise that there is one God, | 0:18:19 | 0:18:22 | |
and that the place of mercy to everything, to the whole universe. | 0:18:22 | 0:18:27 | |
And then everybody accepted that. | 0:18:27 | 0:18:28 | |
That's why we all, whether you are humanists, atheists, | 0:18:28 | 0:18:32 | |
at certain times, when the plane crashes | 0:18:32 | 0:18:34 | |
or when someone has a difficulty or has a divorce, | 0:18:34 | 0:18:36 | |
then we all come back to our source of love, God. | 0:18:36 | 0:18:40 | |
Whether we believe in it before or not, that will come. | 0:18:40 | 0:18:44 | |
-Again, Chris, you're looking agitated. -I know, I don't agree. | 0:18:44 | 0:18:48 | |
There is this statement, "No atheists in foxholes". | 0:18:48 | 0:18:51 | |
It's just not true. | 0:18:51 | 0:18:52 | |
I know lots of atheists and humanists who've gone through | 0:18:52 | 0:18:55 | |
very difficult times and they don't resort to praying to God. | 0:18:55 | 0:18:58 | |
They just don't believe there is such a thing. | 0:18:58 | 0:19:00 | |
Deborah, I'm so sorry not to have come to you sooner. | 0:19:00 | 0:19:02 | |
Because I see you've been moving around in your seat. | 0:19:02 | 0:19:05 | |
You want to come in. So, the soul. | 0:19:05 | 0:19:08 | |
Is there anything more, anything greater, | 0:19:08 | 0:19:10 | |
anything that transcends the sum of the parts of the neurons | 0:19:10 | 0:19:14 | |
and axons and dendrites and neurotransmitters? | 0:19:14 | 0:19:17 | |
I think the first thing we've got from what we've got so far is that | 0:19:17 | 0:19:20 | |
you've got to start with your definitions very, very carefully. | 0:19:20 | 0:19:23 | |
And the colloquial definition of a soul starts with a personality | 0:19:23 | 0:19:27 | |
and a character, a consciousness, and something | 0:19:27 | 0:19:30 | |
that can last after death. | 0:19:30 | 0:19:32 | |
So that's a very colloquial definition. | 0:19:32 | 0:19:34 | |
And it's not the definition that Conor started with. | 0:19:34 | 0:19:37 | |
So, if you are going to believe in something like that, | 0:19:37 | 0:19:40 | |
it's frankly quite hard. | 0:19:40 | 0:19:42 | |
We'd all like to. I mean, I'm a total atheist, | 0:19:42 | 0:19:44 | |
but I would like to, why wouldn't I want to last? | 0:19:44 | 0:19:47 | |
I just don't think that the evidence is particularly compelling. | 0:19:47 | 0:19:50 | |
But Mark Twain said something like, "I was dead for billions of years | 0:19:50 | 0:19:55 | |
"before I was born and it didn't trouble me in the slightest." | 0:19:55 | 0:19:58 | |
Absolutely. That's the thing, it's just an in-built preference of ours. | 0:19:58 | 0:20:02 | |
It's the way we look at the world. | 0:20:02 | 0:20:03 | |
It must be the single hardest thing to escape, | 0:20:03 | 0:20:06 | |
the thought that we have our perspective. | 0:20:06 | 0:20:08 | |
You know, this is me looking at things and interpreting things | 0:20:08 | 0:20:11 | |
and talking to you. | 0:20:11 | 0:20:12 | |
It's very difficult to imagine this without me | 0:20:12 | 0:20:14 | |
as a witness in the middle of it. And I think that's the failure. | 0:20:14 | 0:20:18 | |
Let's get a Buddhist perspective on this from the Venerable Choesang. | 0:20:18 | 0:20:23 | |
-Good morning. -Good morning. | 0:20:23 | 0:20:25 | |
A senior nun of His Holiness the 14th Dalai Lama of Tibet. | 0:20:25 | 0:20:30 | |
-Good to have you here. -Thank you. | 0:20:30 | 0:20:33 | |
-For you, the soul is on a journey, isn't it? Through many lives? -Yes. | 0:20:33 | 0:20:37 | |
We don't refer to it as a soul, although I would use that | 0:20:37 | 0:20:41 | |
when I'm talking within a Western society. | 0:20:41 | 0:20:43 | |
We talk about it being an essence of mind, | 0:20:43 | 0:20:46 | |
and that essence of mind is what's released from the body on death | 0:20:46 | 0:20:49 | |
and goes forward to the next life. | 0:20:49 | 0:20:52 | |
So all sentient beings have an essence of mind, | 0:20:52 | 0:20:54 | |
and that essence of mind grows with a cognitive ability, | 0:20:54 | 0:20:58 | |
depending on what type of animal they are. | 0:20:58 | 0:21:02 | |
So, you wouldn't go from an insect to a human, perhaps, but once | 0:21:02 | 0:21:06 | |
you've been a human you probably wouldn't go back to being an insect. | 0:21:06 | 0:21:09 | |
Although you could travel backwards a little, | 0:21:09 | 0:21:11 | |
depending on what you're going to be. | 0:21:11 | 0:21:13 | |
So we see all sentient beings as being very precious, | 0:21:13 | 0:21:17 | |
that they all have that essence of mind. | 0:21:17 | 0:21:19 | |
And the Tibetans actually studied for over a thousand years the mind, | 0:21:19 | 0:21:22 | |
rather than the reaction with the body, | 0:21:22 | 0:21:25 | |
and came up with the fact that mind is everywhere. | 0:21:25 | 0:21:29 | |
It's in every cell of your body. | 0:21:29 | 0:21:30 | |
And scientists now are actually proving that one. | 0:21:30 | 0:21:33 | |
And so the brain is just like the motherboard | 0:21:33 | 0:21:36 | |
that puts the thought into action. | 0:21:36 | 0:21:40 | |
But your essence of mind is throughout your body. | 0:21:40 | 0:21:43 | |
And it gathers at the point of death, and then | 0:21:43 | 0:21:46 | |
leaves your body at some point after the heart has stopped beating. | 0:21:46 | 0:21:49 | |
And you believe that what we are now is dictated | 0:21:49 | 0:21:52 | |
-by what we have done previously in a previous life? -Yes. | 0:21:52 | 0:21:56 | |
-And earlier in this life. -What about your own situation? | 0:21:56 | 0:21:59 | |
-Because you have had illness in your life. -Yes. | 0:21:59 | 0:22:02 | |
Have you considered why that was? | 0:22:02 | 0:22:05 | |
Yes, it really helped me to understand, actually. | 0:22:05 | 0:22:07 | |
Because rather than be thinking that somebody out there | 0:22:07 | 0:22:10 | |
defined how my life was going to be, to understand Buddhism | 0:22:10 | 0:22:13 | |
and realise that I was in control of my life, | 0:22:13 | 0:22:16 | |
and the fact that I was born with a disability, | 0:22:16 | 0:22:19 | |
and I have met mothers that have been born with a disability, | 0:22:19 | 0:22:22 | |
knowing it comes from a previous karma is actually much more | 0:22:22 | 0:22:25 | |
acceptable than that there is a God figure out there defining | 0:22:25 | 0:22:29 | |
-that that is going to be my life. -Was it your fault? | 0:22:29 | 0:22:33 | |
No, it's just the culmination of a previous life. | 0:22:33 | 0:22:36 | |
So I'm no longer responsible for how I behaved in a previous life, | 0:22:36 | 0:22:40 | |
-but at that time I was responsible. -Right, OK. So are you a changed...? | 0:22:40 | 0:22:46 | |
Are you a changed essence of person, or essence of human? | 0:22:46 | 0:22:50 | |
But you're the same essence? | 0:22:50 | 0:22:52 | |
Yes, your main propensities will go forward. | 0:22:52 | 0:22:55 | |
You see some children, they'll be only 18 months old | 0:22:55 | 0:22:58 | |
and they'll go stamping on animals and they are always angry. | 0:22:58 | 0:23:01 | |
And then you get others that want to mother everything, | 0:23:01 | 0:23:04 | |
and you see babies that are born with the wisdom of ages. | 0:23:04 | 0:23:07 | |
So you see this essence of mind that's come forward | 0:23:07 | 0:23:09 | |
-from a previous life. -Deborah? | 0:23:09 | 0:23:12 | |
I think there's a couple of things there. | 0:23:12 | 0:23:15 | |
First of all, we can end up imbruing other people's characters, | 0:23:15 | 0:23:18 | |
especially when they are very tiny, with specific characteristics, | 0:23:18 | 0:23:21 | |
and bringing those things out. | 0:23:21 | 0:23:23 | |
And however you choose to find the comfort in your own life | 0:23:23 | 0:23:26 | |
is of course your own business. | 0:23:26 | 0:23:29 | |
But the belief in predestination, sorry, in karma and reincarnation | 0:23:29 | 0:23:34 | |
and things like that, can sometimes be downright offensive. | 0:23:34 | 0:23:37 | |
I have a friend who has very, very bad cerebral palsy. She's an atheist. | 0:23:37 | 0:23:43 | |
But she has family members who are Hindu, | 0:23:43 | 0:23:47 | |
and they believe in some way she has deserved this. They think it's OK. | 0:23:47 | 0:23:51 | |
And they don't want to listen to her whining. | 0:23:51 | 0:23:54 | |
Yes, we wouldn't use words like, you deserve it. | 0:23:54 | 0:23:57 | |
-It's a culmination of previous karma. -Have you got any idea? | 0:23:57 | 0:24:02 | |
Is it possible to get any inkling, any glimpse, of previous life? | 0:24:02 | 0:24:09 | |
-Can you find out? -Yes. | 0:24:09 | 0:24:11 | |
When you become more of a senior practitioner, | 0:24:11 | 0:24:14 | |
-your past lives do start bouncing in. -Have yours bounced in? | 0:24:14 | 0:24:17 | |
We all see this, don't we? You have a deja vu moment. | 0:24:17 | 0:24:20 | |
And we say that's because you've recognised a place, | 0:24:20 | 0:24:22 | |
or you've recognised a person from a previous life. | 0:24:22 | 0:24:25 | |
And yes, they do start coming. Not in order. | 0:24:25 | 0:24:27 | |
They just come bouncing through when you are in your other practice. | 0:24:27 | 0:24:31 | |
Lots of bits of evidence are put forward by people | 0:24:31 | 0:24:35 | |
who believe in reincarnation, deja vu would be one example. | 0:24:35 | 0:24:38 | |
Apparently retrieving past lives through hypnotic regression, | 0:24:38 | 0:24:42 | |
all kinds of other things. | 0:24:42 | 0:24:44 | |
All of these can be explained much more plausibly with a lot of evidence | 0:24:44 | 0:24:47 | |
to support it in terms of what we know | 0:24:47 | 0:24:49 | |
about science and human psychology. | 0:24:49 | 0:24:52 | |
Are you telling us that when you see someone and you think, | 0:24:52 | 0:24:55 | |
"I've seen this person before, I know this person from somewhere," | 0:24:55 | 0:24:58 | |
it's not because you knew them in a previous life? | 0:24:58 | 0:25:00 | |
I'm saying exactly that, yes. I mean, we know, for example, | 0:25:00 | 0:25:04 | |
that what's happening in the temporal lobes of the brain can sometimes | 0:25:04 | 0:25:08 | |
give you that feeling of deja vu, | 0:25:08 | 0:25:11 | |
that feeling that you recognise that person, even though you don't. | 0:25:11 | 0:25:14 | |
And certainly with respect to memories of past lives, | 0:25:14 | 0:25:17 | |
there's absolutely no doubt at all in my mind that we are dealing | 0:25:17 | 0:25:20 | |
with false memories there. | 0:25:20 | 0:25:21 | |
They may feel very real, but they're actually not. | 0:25:21 | 0:25:24 | |
I want to come to you in a second, but... | 0:25:24 | 0:25:25 | |
I've actually investigated two young children that have come out | 0:25:25 | 0:25:28 | |
with previous lives that they've had, | 0:25:28 | 0:25:30 | |
which no way they could have had that information. | 0:25:30 | 0:25:32 | |
What was the information? | 0:25:32 | 0:25:34 | |
One was that he was a water carrier in India, | 0:25:34 | 0:25:36 | |
and he explained about his bicycle and how his legs became bent, and | 0:25:36 | 0:25:39 | |
he explained what the carrier looked like, and what his village was like. | 0:25:39 | 0:25:43 | |
He was four years old. | 0:25:43 | 0:25:45 | |
And then another one was, even at two and a half, | 0:25:45 | 0:25:48 | |
this little girl was talking football to her father, | 0:25:48 | 0:25:50 | |
and maintained that she could drive a car. | 0:25:50 | 0:25:52 | |
And she'd crashed her previous car. | 0:25:52 | 0:25:54 | |
And what glimpses have you had into your previous lives, | 0:25:54 | 0:25:58 | |
since you're quite spiritually advanced? | 0:25:58 | 0:26:01 | |
I've come up with some previous lives, and one of them, | 0:26:01 | 0:26:03 | |
in particular Tibetan life, | 0:26:03 | 0:26:05 | |
has actually been proven by the high Lamas. | 0:26:05 | 0:26:08 | |
But it's not something we actually discuss openly with people, | 0:26:08 | 0:26:12 | |
-just within our own groups. -But it's interesting to get a sense of it. | 0:26:12 | 0:26:17 | |
Gail, Gail Millington. Morning. | 0:26:17 | 0:26:20 | |
You're a past life regression therapist. | 0:26:20 | 0:26:23 | |
-So this part of our conversation is absolutely for you. -Yes, absolutely! | 0:26:23 | 0:26:30 | |
And your husband, I believe, | 0:26:30 | 0:26:32 | |
-you've been married to him in previous lives as well? -Yes. | 0:26:32 | 0:26:35 | |
-CONOR: -So was I. -So were you what? -I was married to him as well! | 0:26:35 | 0:26:38 | |
That's quite a revelation! | 0:26:39 | 0:26:41 | |
I think it's quite easy to be very flippant about this. | 0:26:41 | 0:26:44 | |
-Yeah, Conor. Put it back in your box. -Sorry! | 0:26:44 | 0:26:46 | |
So how do you know that you knew him before, in previous lives? | 0:26:46 | 0:26:49 | |
Four times, I believe. How do you know that? | 0:26:49 | 0:26:52 | |
Well, because of being regressed myself. | 0:26:52 | 0:26:54 | |
And I think that, | 0:26:55 | 0:26:57 | |
certainly with doing regressions with other people, as well, | 0:26:57 | 0:27:00 | |
I mean I'm not in total agreement with what the previous speaker | 0:27:00 | 0:27:05 | |
mentioned in terms of karma, because I believe that we... | 0:27:05 | 0:27:10 | |
There's nobody that judges us other than ourselves | 0:27:10 | 0:27:12 | |
when we pass over to the other side. | 0:27:12 | 0:27:14 | |
And that we decide when we reincarnate what lessons | 0:27:14 | 0:27:19 | |
we want to learn from the forthcoming incarnation. | 0:27:19 | 0:27:24 | |
So my concept of the soul would be the immortal essence | 0:27:24 | 0:27:30 | |
that goes from one incarnation to another. | 0:27:30 | 0:27:33 | |
It's not that far away from what the Venerable Choesang was saying. | 0:27:33 | 0:27:36 | |
No, it isn't too far away. | 0:27:36 | 0:27:38 | |
But I don't believe that it's for... That it's karmic, | 0:27:38 | 0:27:42 | |
why the lady has found herself in ill health. | 0:27:42 | 0:27:47 | |
I think that she has chosen that to enable her to do what she does now. | 0:27:47 | 0:27:53 | |
She's been brought to this point in time, | 0:27:53 | 0:27:55 | |
and perhaps doing what she does in terms of her Buddhist belief, | 0:27:55 | 0:27:58 | |
as a result of the disability. | 0:27:58 | 0:28:01 | |
I'll come back to what Venerable Choesang was saying | 0:28:01 | 0:28:03 | |
in a second - just to explore this a little bit more - | 0:28:03 | 0:28:05 | |
What were you in a previous life? | 0:28:05 | 0:28:07 | |
Were you sometimes a man, and was your husband a woman? | 0:28:07 | 0:28:10 | |
Most of the time it was as it is at the moment. | 0:28:10 | 0:28:13 | |
-But it has been different? -There has been differences. | 0:28:13 | 0:28:16 | |
But, yes, times as a Shaman, various other scenarios. | 0:28:16 | 0:28:22 | |
But are you the same person? You were a Shaman, were you? | 0:28:22 | 0:28:25 | |
Yes, in one life. | 0:28:25 | 0:28:26 | |
Are you the same person as the person who was a Shaman? | 0:28:26 | 0:28:29 | |
-When was this? -No, that was a soul progression. The soul progresses. | 0:28:29 | 0:28:34 | |
The same soul, but not the same person? | 0:28:34 | 0:28:36 | |
-Absolutely not the same person. -When were you a Shaman? | 0:28:36 | 0:28:38 | |
-Hundreds of years ago. -Hundreds of years ago, yeah. | 0:28:38 | 0:28:41 | |
Do you know when specifically? | 0:28:41 | 0:28:42 | |
-I can't remember when it was, to be honest. -No. | 0:28:42 | 0:28:44 | |
But it was hundreds of years ago. But there's no linear time. | 0:28:44 | 0:28:48 | |
When you are doing regressions, you can go back | 0:28:48 | 0:28:51 | |
to any particular life that's going to help you specifically | 0:28:51 | 0:28:55 | |
in your current life now, so you don't go back to a specific... | 0:28:55 | 0:28:59 | |
I believe it's the higher self that chooses the life that you need | 0:28:59 | 0:29:04 | |
to go back to which is going to be most beneficial to help you now. | 0:29:04 | 0:29:07 | |
-Deborah? -For what it's worth, and I can assure you it isn't worth a lot, | 0:29:07 | 0:29:10 | |
I'm a qualified hypnotherapist. | 0:29:10 | 0:29:12 | |
A quick course while I had nothing else to do. And it was fascinating. | 0:29:12 | 0:29:17 | |
It's good for anxiety, that's about all. | 0:29:17 | 0:29:19 | |
And one of the most amazing things about hypnosis is just how it really | 0:29:19 | 0:29:23 | |
frees your imagination. If you can let yourself go with it, | 0:29:23 | 0:29:26 | |
you can come up with the most amazing things. | 0:29:26 | 0:29:29 | |
And you can come up with something that's historically plausible, | 0:29:29 | 0:29:32 | |
like you were a Viking raider, or you can come up with something | 0:29:32 | 0:29:35 | |
completely bizarre, that you were on an alien spacecraft. | 0:29:35 | 0:29:37 | |
So that, by itself, having a peculiar experience under | 0:29:37 | 0:29:41 | |
a hypnotic trance is not at all bizarre. | 0:29:41 | 0:29:44 | |
-It's totally predictable. -What you typically find | 0:29:44 | 0:29:46 | |
is that the stories that people typically come up with, | 0:29:46 | 0:29:49 | |
the narratives, and they've got all the images in their heads | 0:29:49 | 0:29:52 | |
-that make it seems very real... -So, it's sincere. -Totally sincere. | 0:29:52 | 0:29:55 | |
But it corresponds to the Hollywood version of life in Ancient Rome, | 0:29:55 | 0:30:00 | |
or wherever it may be. It's not the historically accurate version. | 0:30:00 | 0:30:04 | |
It's fantasy. | 0:30:04 | 0:30:06 | |
There is an awful lot of supporting evidence that's been done | 0:30:06 | 0:30:10 | |
specifically by Dr Ian Stevenson, for example, | 0:30:10 | 0:30:14 | |
where he has actually researched | 0:30:14 | 0:30:17 | |
quite specific cases of reincarnation. | 0:30:17 | 0:30:22 | |
And nobody is going to give you absolutely concrete proof | 0:30:23 | 0:30:27 | |
that this is the case, but there is a growing raft of evidence. | 0:30:27 | 0:30:30 | |
-You have communicated with, or been in the presence of people who have spoken to dead people? -Absolutely. | 0:30:30 | 0:30:35 | |
-What are they saying? What are the dead people saying? What's the message? -It varies. | 0:30:35 | 0:30:39 | |
It's very specific to the person concerned. | 0:30:39 | 0:30:43 | |
There isn't a general message. It's very specific for a specific person. | 0:30:43 | 0:30:49 | |
Right. We're going to talk about life after death soon. | 0:30:49 | 0:30:52 | |
But is there an unpleasant place and a pleasant place, | 0:30:52 | 0:30:55 | |
or is it all fine after? | 0:30:55 | 0:30:57 | |
No, I don't believe there is such a place as hell. | 0:30:57 | 0:30:59 | |
So, it's all kind of... Jackie, what's it like? | 0:31:01 | 0:31:04 | |
What are the dogs telling you? | 0:31:04 | 0:31:07 | |
To me, it's just your energy is free, | 0:31:07 | 0:31:10 | |
and yes, we do get some visual stuff, | 0:31:10 | 0:31:12 | |
but what I would say is, talking about a general message... | 0:31:12 | 0:31:15 | |
It's like you hadn't seen somebody for say, 20 years, | 0:31:15 | 0:31:19 | |
and somebody goes, "Here, have a phone, talk to them." | 0:31:19 | 0:31:22 | |
OK, the information you have to work out, but at the end of the day, | 0:31:22 | 0:31:24 | |
they will tell you stuff about you, about them, things you shared, | 0:31:24 | 0:31:28 | |
and that is where evidence comes in. | 0:31:28 | 0:31:31 | |
Rather than just, "They say hi." | 0:31:31 | 0:31:33 | |
Manoher, good morning. So what about the... | 0:31:33 | 0:31:37 | |
Does anything chime with you about the journey of the soul | 0:31:37 | 0:31:40 | |
that you have heard so far? | 0:31:40 | 0:31:42 | |
Not entirely. | 0:31:43 | 0:31:45 | |
I mean, my biggest question really would be, given that we | 0:31:45 | 0:31:50 | |
can map memories to brain function and stuff, | 0:31:50 | 0:31:54 | |
so it's a very physical thing, I'd be curious, as well as language, | 0:31:54 | 0:31:58 | |
communication and stuff, I'd be curious as to know exactly | 0:31:58 | 0:32:02 | |
how something that was immaterial had memory. | 0:32:02 | 0:32:05 | |
And also, could communicate. | 0:32:05 | 0:32:08 | |
That would be my biggest question about any of this. | 0:32:08 | 0:32:11 | |
What is the Sikh belief about the journey of the soul? | 0:32:11 | 0:32:14 | |
-Are you a believer? -Am I a believer? I'm very much a religious person. | 0:32:14 | 0:32:21 | |
But however, the assumptions would be that all religions are set up | 0:32:21 | 0:32:26 | |
in the same way with their beliefs. So there is something physical, | 0:32:26 | 0:32:30 | |
and then there is something non-physical - that is the soul. | 0:32:30 | 0:32:33 | |
And that a soul then migrates and carries karma and stuff. | 0:32:33 | 0:32:37 | |
This is the impression that people generally have of Eastern religions. | 0:32:37 | 0:32:41 | |
I think the place to start with Sikhism would be that you start | 0:32:41 | 0:32:46 | |
with a closed system, and make the assumption that everything | 0:32:46 | 0:32:49 | |
is divine, whether it's material or immaterial. | 0:32:49 | 0:32:52 | |
And that anything that is living, given that everything is divine, | 0:32:53 | 0:32:58 | |
there is no soul to be moved on from here to there or anywhere else. | 0:32:58 | 0:33:02 | |
There are cycles of birth and death, we know that. | 0:33:02 | 0:33:05 | |
There are multiple types of existence, | 0:33:05 | 0:33:07 | |
multiple types of animals and plants that have evolved over time. | 0:33:07 | 0:33:10 | |
So that isn't problematic. | 0:33:10 | 0:33:12 | |
What is more interesting from a Sikh perspective is, what any theory | 0:33:13 | 0:33:17 | |
you have about the soul or consciousness, | 0:33:17 | 0:33:20 | |
what it does ethically. | 0:33:20 | 0:33:22 | |
So, if you make the assumption that one type of animal has | 0:33:22 | 0:33:27 | |
a more elevated soul or consciousness than another, | 0:33:27 | 0:33:30 | |
does that then lead you to behave differently towards that animal? | 0:33:30 | 0:33:35 | |
Well, there used to be views, didn't there, in previous times, | 0:33:35 | 0:33:38 | |
-that one race had a superior type of soul to another. -Indeed. | 0:33:38 | 0:33:42 | |
So there is a kind of a road to hell on that one, isn't there? | 0:33:42 | 0:33:46 | |
Any thoughts from the audience, while we're on souls? | 0:33:46 | 0:33:49 | |
Right on the centre. While we're on souls. | 0:33:49 | 0:33:52 | |
I find it quite interesting, the indestructible aspect | 0:33:52 | 0:33:55 | |
of the soul, is it in the brain, is it in the mind? | 0:33:55 | 0:33:58 | |
People who have had brain injuries, it's also affected their mind. | 0:33:58 | 0:34:01 | |
Is it in the heart? Say if somebody has had a heart attack or | 0:34:01 | 0:34:03 | |
heart transplant, does that mean their soul has moved on as well? | 0:34:03 | 0:34:06 | |
So I think we have to be very careful, | 0:34:06 | 0:34:08 | |
and concepts such as karma and rebirth can be quite offensive | 0:34:08 | 0:34:12 | |
for many people who have been oppressed for generations. | 0:34:12 | 0:34:15 | |
Political elites that have used them, | 0:34:15 | 0:34:17 | |
and said, actually, you are in the state that you are, | 0:34:17 | 0:34:19 | |
you are suffering, because of what you've done in the past. | 0:34:19 | 0:34:21 | |
-You have to be careful. -Thank you. | 0:34:21 | 0:34:23 | |
-Gentleman just back there, hello. -It was Phineas P Gage who, | 0:34:23 | 0:34:27 | |
a while ago in the 19th century, there was a rock mining accident | 0:34:27 | 0:34:30 | |
and a pipe went through his head | 0:34:30 | 0:34:32 | |
and it destroyed most of his left frontal lobe. | 0:34:32 | 0:34:34 | |
This changed his personality, | 0:34:34 | 0:34:36 | |
and people who thought before he was a nice, kind person, | 0:34:36 | 0:34:39 | |
found that he was aggressive and mean to people. | 0:34:39 | 0:34:42 | |
Surely this takes away from the fact that the soul | 0:34:42 | 0:34:45 | |
-is what is your personality. -It's biochemistry. | 0:34:45 | 0:34:48 | |
It's backed by biochemistry, yeah. What about life after death? | 0:34:48 | 0:34:52 | |
-Andrew Pinsent, what happens? Is there such thing as hell? -OK. | 0:34:52 | 0:34:57 | |
I think the best way of describing it, | 0:34:57 | 0:35:00 | |
CS Lewis summed it up in just one short phrase. He said, | 0:35:00 | 0:35:02 | |
"In this life we write the title page of what we are to be in eternity." | 0:35:02 | 0:35:07 | |
One thing a Christian and atheist would agree about, | 0:35:09 | 0:35:12 | |
when we leave this life we cease to change. | 0:35:12 | 0:35:15 | |
That becomes the pattern of our eternity. | 0:35:15 | 0:35:17 | |
As to whether or not we have another life or not, I think | 0:35:17 | 0:35:21 | |
we really have to draw for the most part on revelation. | 0:35:21 | 0:35:25 | |
Of course, as a Christian, | 0:35:25 | 0:35:27 | |
there's all kinds of additional information on this. | 0:35:27 | 0:35:29 | |
The continuity of the personality of Christ, the resurrection, | 0:35:29 | 0:35:34 | |
that he knows his friends. | 0:35:34 | 0:35:38 | |
You've also got the sense of a life, ultimately, an embodied life, | 0:35:38 | 0:35:42 | |
actually, ultimately an embodied life. | 0:35:42 | 0:35:45 | |
Embodied, we have our physical bodies. At which stage in our life? | 0:35:45 | 0:35:48 | |
-In terms of the resurrection of the dead. -When we're 30, when we're 20, | 0:35:48 | 0:35:51 | |
when we're 40? At what stage? | 0:35:51 | 0:35:53 | |
Actually, there are differences of view on that. | 0:35:53 | 0:35:55 | |
I wouldn't want to give a definitive suggestion. | 0:35:55 | 0:36:01 | |
But there is some sense in which, we were meant to be body and soul. | 0:36:01 | 0:36:04 | |
We were created as body and soul. | 0:36:04 | 0:36:06 | |
And if there is a God, a loving God, God wants us to be body and soul | 0:36:06 | 0:36:10 | |
eventually, in some kind of new existence. | 0:36:10 | 0:36:14 | |
In this life, we write the title page of what we are to be in eternity. | 0:36:14 | 0:36:18 | |
Is it not a very anthropocentric view to say that, looking at | 0:36:18 | 0:36:23 | |
the world through human eyes to say, we will be reunited with our bodies? | 0:36:23 | 0:36:27 | |
Is that almost a kind of medieval version? | 0:36:27 | 0:36:31 | |
An attempt to understand, an attempt at solace, | 0:36:31 | 0:36:33 | |
an attempt at consolation? | 0:36:33 | 0:36:36 | |
For many, it's just an utterly ridiculous concept. | 0:36:36 | 0:36:39 | |
Well, what otherwise can we look through, except our own eyes? | 0:36:39 | 0:36:43 | |
that doesn't make it either valid or invalid. | 0:36:43 | 0:36:45 | |
But the very question about our bodies when we are 15, I'll have one | 0:36:45 | 0:36:48 | |
-when I was 21, I think. -OK, I'll give you the view... | 0:36:48 | 0:36:51 | |
Thomas Aquinas thought we all ought to be 30 years old, | 0:36:51 | 0:36:54 | |
that's roughly the time that Christ died, for example. | 0:36:54 | 0:36:58 | |
And did he have a divine revelation? | 0:36:58 | 0:37:00 | |
Or was he just a philosopher writing and working it out as he went along? | 0:37:00 | 0:37:05 | |
Well, he suggested it as a possibility. As a probable thing. | 0:37:05 | 0:37:10 | |
-Chris French. -But the issue raised by this gentleman here, | 0:37:10 | 0:37:15 | |
I mean, supposing somebody suffers some form of brain damage | 0:37:15 | 0:37:18 | |
that completely changes their personality before the age of 30? | 0:37:18 | 0:37:23 | |
Does that mean that that's the version of them | 0:37:23 | 0:37:25 | |
that goes onto the afterlife? It just doesn't really make sense. | 0:37:25 | 0:37:28 | |
It's arbitrary, it's about trying to make out we are God's special | 0:37:28 | 0:37:31 | |
creation, and really evolution knocked that on the head. | 0:37:31 | 0:37:34 | |
-The theory of evolution knocked that on the head. -Conor? | 0:37:34 | 0:37:37 | |
Yes, I just disagree. First of all I think that story is not true. | 0:37:37 | 0:37:40 | |
-But there is actually better versions than that. -Which story? | 0:37:40 | 0:37:44 | |
Phineas, with the pole through the head. | 0:37:44 | 0:37:47 | |
But if your hippocampus is damaged, your personality changes. | 0:37:47 | 0:37:50 | |
But the better one is actually the guy who became a paedophile | 0:37:50 | 0:37:53 | |
through a tumour in his brain in Texas, and they took it out, | 0:37:53 | 0:37:56 | |
and he was fine again, | 0:37:56 | 0:37:58 | |
and it grew back again and he went back to paedophilia. | 0:37:58 | 0:38:00 | |
So that's a better classic example. | 0:38:00 | 0:38:03 | |
I think the thing we're doing here is, | 0:38:03 | 0:38:05 | |
I still think we're doing the natural-supernatural thing too much. | 0:38:05 | 0:38:08 | |
And I think that we are... If atheism is true, | 0:38:08 | 0:38:13 | |
materialist reductionism is the case, fair dos. That's absolutely fair dos. | 0:38:13 | 0:38:19 | |
But if that's the case, there are no atheists. | 0:38:19 | 0:38:22 | |
It's as bad as me thinking that Nicky, whose body | 0:38:22 | 0:38:25 | |
I saw two years ago, clothed, two years ago, is completely different. | 0:38:25 | 0:38:30 | |
-Different cells. -You're completely different. | 0:38:30 | 0:38:33 | |
-You're already resurrected. -Yeah. -In that sense. | 0:38:33 | 0:38:36 | |
But we still call you Nicky. So, how are we doing that? It's form. | 0:38:36 | 0:38:39 | |
-It's regeneration. -And that's why we hold people accountable for crimes. | 0:38:39 | 0:38:43 | |
-Hitler, genocide, rape, paedophiles. -But the memories are still there. | 0:38:43 | 0:38:48 | |
-Yeah. -The old memories and the new memories | 0:38:48 | 0:38:50 | |
and the memories that have formed. That's continuity. | 0:38:50 | 0:38:52 | |
But the point is, what they call HADD, | 0:38:52 | 0:38:56 | |
hyper agency density device | 0:38:56 | 0:38:57 | |
or something like that, where we make false positives, | 0:38:57 | 0:39:00 | |
like lovers sitting on a summer's day looking up at the sky and seeing | 0:39:00 | 0:39:04 | |
clouds and going, "That looks bit like a horse," | 0:39:04 | 0:39:06 | |
"That's a bit like the Isle of Wight, that looks a bit like..." But it's not, is it? | 0:39:06 | 0:39:09 | |
We are doing it by looking at each other, thinking... What's your name? | 0:39:09 | 0:39:13 | |
-Chris. -Chris! I'm making a false positive, thinking it's Chris. | 0:39:13 | 0:39:19 | |
It's not true. | 0:39:19 | 0:39:21 | |
Because Chris is simply a material aggregation which has no form. | 0:39:21 | 0:39:24 | |
-But it's called Chris. -It doesn't exist. -Pete. | 0:39:24 | 0:39:26 | |
Do we spend too much time...and it's very persuasive, isn't it? | 0:39:26 | 0:39:29 | |
This idea, it's a very powerful idea. It's a very consoling idea. | 0:39:29 | 0:39:32 | |
The idea that we go on, we see our loved ones again, | 0:39:32 | 0:39:34 | |
we see our dog again. | 0:39:34 | 0:39:36 | |
I'd love to see the dog that died when I was 11 years old. | 0:39:36 | 0:39:38 | |
I still get weepy when I think about that dog. It's persuasive, isn't it? | 0:39:38 | 0:39:43 | |
-Can I have a word later on? -Give us his name. -It's persuasive, isn't it? | 0:39:43 | 0:39:47 | |
It is. I think there's something about it that is comforting | 0:39:47 | 0:39:51 | |
and consoling, the sense that everything stops at the grave | 0:39:51 | 0:39:55 | |
is actually quite terrifying for both those who are saying farewell | 0:39:55 | 0:39:59 | |
to relatives, and also when people reach the end of their lives. | 0:39:59 | 0:40:03 | |
You definitely have a sense that, "Is this it?" | 0:40:03 | 0:40:05 | |
I hope there is something more than this. | 0:40:05 | 0:40:07 | |
And maybe there is, maybe there isn't. | 0:40:07 | 0:40:10 | |
But I don't think, in the end, we are ever going | 0:40:10 | 0:40:12 | |
to come up with an answer this side of wherever it is. | 0:40:12 | 0:40:15 | |
There's a lovely Talmudic story which says that just before a baby | 0:40:15 | 0:40:18 | |
is born, an angel takes this baby | 0:40:18 | 0:40:20 | |
and shows it the entire secrets of the universe, | 0:40:20 | 0:40:23 | |
then places his finger on the baby's lips, | 0:40:23 | 0:40:25 | |
and the baby forgets everything. | 0:40:25 | 0:40:27 | |
And we then spend the rest of our lives remembering. | 0:40:27 | 0:40:29 | |
Now, we're not doing a very good job, let's be honest. | 0:40:29 | 0:40:31 | |
A couple of comments and I'll come back to you. Guy at the back. | 0:40:31 | 0:40:34 | |
-I'd just like to say... -No, you go first, you've got the microphone. | 0:40:34 | 0:40:38 | |
I really do agree with that in the sense of, | 0:40:38 | 0:40:41 | |
I work in a hospice where I've seen many patients deteriorate. | 0:40:41 | 0:40:45 | |
And going back to what you said about when people are backed | 0:40:45 | 0:40:49 | |
into a corner, you could say that they turn to religion. | 0:40:49 | 0:40:52 | |
That's not true. A lot of people are very, very upfront about it. | 0:40:52 | 0:40:56 | |
"I'm going to die, I don't believe that there's anything after death." | 0:40:56 | 0:40:59 | |
-And they're fine about it. -Yeah. | 0:40:59 | 0:41:01 | |
And some people who have been religious for their entire lives, | 0:41:01 | 0:41:05 | |
for years and years, will then renounce their faith. | 0:41:05 | 0:41:08 | |
I've seen that happen as well. | 0:41:08 | 0:41:09 | |
When you are in that situation, | 0:41:11 | 0:41:13 | |
-some people do actually consistently stay atheist. -And at the back? Hello. | 0:41:13 | 0:41:18 | |
I think it's been well established in neuroscience for a long time | 0:41:18 | 0:41:22 | |
that when you damage certain parts of the brain | 0:41:22 | 0:41:26 | |
you lose certain abilities of the mind. | 0:41:26 | 0:41:28 | |
So if you damage the prefrontal cortex you lose the ability | 0:41:28 | 0:41:31 | |
to feel compassion for people, for example. | 0:41:31 | 0:41:33 | |
In philosophy, this is called the causal argument. | 0:41:33 | 0:41:35 | |
But what's been said, although no-one has said it directly, | 0:41:35 | 0:41:39 | |
is that at complete destruction of the brain at death, | 0:41:39 | 0:41:42 | |
that the cognitive faculties stay intact, | 0:41:42 | 0:41:45 | |
rise off the brain and live on for all eternity. | 0:41:45 | 0:41:47 | |
Which, to me, poses even more difficult questions | 0:41:47 | 0:41:50 | |
than it seems to answer. | 0:41:50 | 0:41:52 | |
I mean, Pete, interesting points from our contributors there. | 0:41:52 | 0:41:57 | |
But you can understand, as I say, it's a seductive idea, isn't it? | 0:41:57 | 0:42:00 | |
You can understand, for example, why Christianity really took off. | 0:42:00 | 0:42:04 | |
In Roman times, which is when Christianity began, the Jews, | 0:42:04 | 0:42:09 | |
and of course, Jesus was a Jew as well, | 0:42:09 | 0:42:12 | |
were having a particularly tough time under the Romans. | 0:42:12 | 0:42:14 | |
They were oppressing them and persecuting them, | 0:42:14 | 0:42:16 | |
and killing them quite randomly. | 0:42:16 | 0:42:18 | |
And yet the rabbis, | 0:42:18 | 0:42:19 | |
who were the ones who were bringing the Judaism into the world | 0:42:19 | 0:42:23 | |
as we currently know it, 2,000 years ago, | 0:42:23 | 0:42:26 | |
were continuing to insist that the people carry out these | 0:42:26 | 0:42:29 | |
various commandments, and the more commandments they observed, | 0:42:29 | 0:42:31 | |
the more God would be pleased with them, and all would go well. | 0:42:31 | 0:42:35 | |
And this was not a very persuasive argument, | 0:42:35 | 0:42:38 | |
because evidence was clearly to the contrary. | 0:42:38 | 0:42:40 | |
Things were NOT going well. The Romans were giving the Jews a difficult time, | 0:42:40 | 0:42:44 | |
and nothing they did made any difference. | 0:42:44 | 0:42:45 | |
And the Jews complained to the rabbis, because they're very good at complaining, | 0:42:45 | 0:42:49 | |
and said, why are we doing this stuff if it isn't working? | 0:42:49 | 0:42:52 | |
So, the rabbis said, "OK, there'll be a life after death | 0:42:52 | 0:42:55 | |
"and it will all be better in that one." | 0:42:55 | 0:42:57 | |
And that was where the whole concept of life after death emerged. | 0:42:57 | 0:43:00 | |
It's fascinating as to why it emerged, | 0:43:00 | 0:43:03 | |
because... Professor Tony Walter, Death Studies, Bath University. | 0:43:03 | 0:43:06 | |
It's really interesting relating different cultures, different | 0:43:06 | 0:43:10 | |
periods of time, with what people believed and why they believe it. | 0:43:10 | 0:43:14 | |
-Give us some examples. -Yeah. | 0:43:14 | 0:43:16 | |
Just take something like belief in hell, which is distinctly | 0:43:16 | 0:43:19 | |
out of fashion nowadays. | 0:43:19 | 0:43:21 | |
-Not for some of the people that appear on this programme, I have to say. -Yes! | 0:43:21 | 0:43:25 | |
But in the Middle Ages, | 0:43:25 | 0:43:26 | |
probably more people did believe in everlasting flames | 0:43:26 | 0:43:29 | |
for ordinary sins. | 0:43:29 | 0:43:31 | |
But that was a time when you could be hung for stealing a sheep. | 0:43:31 | 0:43:34 | |
But not any sheep. If it was the Lord of the Manor's sheep, | 0:43:34 | 0:43:37 | |
then you'd be hung. | 0:43:37 | 0:43:38 | |
The point was, the size of the punishment in the medieval system | 0:43:38 | 0:43:41 | |
was actually not dependent on the size of the crime | 0:43:41 | 0:43:44 | |
but on the status of the person you had offended against. | 0:43:44 | 0:43:48 | |
So, minor sins against an almighty God | 0:43:48 | 0:43:50 | |
merited actual eternal damnation. | 0:43:50 | 0:43:53 | |
So, in that legal system, then it feels plausible. | 0:43:53 | 0:43:55 | |
But once you move to modern legal systems, | 0:43:55 | 0:43:58 | |
where punishment fits the crime, as it were, | 0:43:58 | 0:44:00 | |
that notion of eternal damnation doesn't make any sense any more. | 0:44:00 | 0:44:03 | |
So you get a kind of relationship between legal systems | 0:44:03 | 0:44:05 | |
-and what people think about life after death. -Add also tribal systems. | 0:44:05 | 0:44:08 | |
Surely if we're talking about the desert tribes of the seventh or | 0:44:08 | 0:44:11 | |
eighth century, or 2,000 years ago, you can understand the patriarchal | 0:44:11 | 0:44:15 | |
reasons for what they were saying and why they were saying it. | 0:44:15 | 0:44:18 | |
Oh, yes. Absolutely. | 0:44:18 | 0:44:19 | |
What people believe about life after death depends on all sorts of things. | 0:44:19 | 0:44:23 | |
Partly what they've been taught, but also, | 0:44:23 | 0:44:25 | |
as you've just described, very specific historical circumstances. | 0:44:25 | 0:44:30 | |
But also, very specific personal circumstances. | 0:44:30 | 0:44:33 | |
And I think it's not necessarily the most helpful way to see | 0:44:33 | 0:44:36 | |
afterlife beliefs as a way of coping with bereavement. | 0:44:36 | 0:44:39 | |
People who are grieving very often have a very clear sense | 0:44:39 | 0:44:43 | |
of an ongoing relationship between them and the person who has died. | 0:44:43 | 0:44:46 | |
And actually some of the things they say about what happens | 0:44:46 | 0:44:49 | |
after death is actually a way of articulating those relationships. | 0:44:49 | 0:44:52 | |
Whether you believe those relationships to have some kind | 0:44:52 | 0:44:55 | |
-of spiritual distance or not is a question, obviously. -Dr Hamed. | 0:44:55 | 0:45:00 | |
-Let me talk about health. -I'll tell you about health. | 0:45:00 | 0:45:04 | |
I have to set the agenda because I know how long we have got. | 0:45:04 | 0:45:07 | |
It doesn't make sense, what you told him, | 0:45:07 | 0:45:09 | |
that there is 11 billion cells in our brain, | 0:45:09 | 0:45:11 | |
and we still think that there is no God. It doesn't make sense. | 0:45:11 | 0:45:14 | |
In any school now, any judge... You will be Hitler-like, | 0:45:14 | 0:45:18 | |
and somebody who is saint-like, and everything is fine. | 0:45:18 | 0:45:21 | |
-There should be a God. -OK, hell. | 0:45:21 | 0:45:23 | |
-And that's the concept of hell. -Life after death, | 0:45:23 | 0:45:25 | |
or, you know, life before death, as somebody said, | 0:45:25 | 0:45:29 | |
hell is very graphically described in the Koran, isn't it? | 0:45:29 | 0:45:37 | |
It is precisely described, the same number, the hell and heaven. | 0:45:37 | 0:45:41 | |
So, it's fair. | 0:45:41 | 0:45:42 | |
Women hanging by their breasts if they've committed adultery... | 0:45:42 | 0:45:46 | |
-But also, heaven as well. -This is a misconception. | 0:45:46 | 0:45:49 | |
-Adultery can be punishable for men and women. -It's not only for women. | 0:45:51 | 0:45:56 | |
People are hung by...? | 0:45:56 | 0:45:58 | |
It's a misconception that Islam punishes women only. It's not that. | 0:45:58 | 0:46:00 | |
I'm talking about one example. Are women hung by their breasts or not? | 0:46:00 | 0:46:04 | |
People can be punished differently. There are all kinds of punishment. | 0:46:04 | 0:46:09 | |
-Men can be punished also. -I never said they couldn't. | 0:46:09 | 0:46:12 | |
But you've got to eat devils' heads. | 0:46:12 | 0:46:13 | |
It's all very graphic, very horrible. It sounds to many people like... | 0:46:13 | 0:46:16 | |
But there's also a very, very pleasant life, | 0:46:16 | 0:46:19 | |
-that you have rivers of wine... -Alcoholic wine? | 0:46:19 | 0:46:23 | |
Alcoholic, but it will not give you the effect of alcohol. | 0:46:23 | 0:46:26 | |
-So, what's the point of having it alcoholic then? -The point is... -LAUGHTER | 0:46:26 | 0:46:30 | |
The point is that God, that is the concept. | 0:46:33 | 0:46:36 | |
God asks you not to do something, and that's what you have done. | 0:46:36 | 0:46:39 | |
All right. Can I ask you something? Can I ask you something? | 0:46:39 | 0:46:42 | |
It says that you will be served by dark-eyed maidens and youths, yeah? | 0:46:42 | 0:46:48 | |
Yes, people who are serving you, like a servant. | 0:46:49 | 0:46:52 | |
Like anybody who is wealthy, | 0:46:52 | 0:46:54 | |
and you will go on to find many people serving you. | 0:46:54 | 0:46:56 | |
-So people are serving you? -Yeah. -What about them? | 0:46:56 | 0:46:59 | |
Can't they enjoy the rivers of wine? Why do they have to spend their time | 0:46:59 | 0:47:02 | |
serving people who are enjoying the rivers...? | 0:47:02 | 0:47:04 | |
Yes, I know, but let's come back | 0:47:04 | 0:47:06 | |
to why we are human beings and these are animals. | 0:47:06 | 0:47:10 | |
-From an Islamic concept... -Why is it youths and dark-eyed maidens? | 0:47:10 | 0:47:15 | |
I'm sorry to say it, but there's a kind of... | 0:47:15 | 0:47:17 | |
There's something very seductive about that for some people, | 0:47:17 | 0:47:20 | |
and again, it's playing on very earthly desires, | 0:47:20 | 0:47:23 | |
if you don't mind me saying so. | 0:47:23 | 0:47:24 | |
Look, God gave us the will to come into this world | 0:47:25 | 0:47:29 | |
and do whatever we like, obey and disobey. | 0:47:29 | 0:47:33 | |
That is the difference between us and animals and other creatures. | 0:47:33 | 0:47:36 | |
They do have a soul, but their soul is different from ours. | 0:47:36 | 0:47:39 | |
-And we have a higher level of soul. -I wasn't asking that. -In hell... | 0:47:39 | 0:47:44 | |
I was asking about the earthly desires. It's in the Christian heaven as well. | 0:47:44 | 0:47:47 | |
-Chris French, do you know what I mean? Let me move to Chris. -Well, exactly, yeah. | 0:47:47 | 0:47:52 | |
Sadly, I hate to point this out, but it's beliefs like that | 0:47:52 | 0:47:55 | |
that lead people to drive jet planes into skyscrapers. | 0:47:55 | 0:47:59 | |
-You won't get that happening from an atheist. -Well, I mean... | 0:47:59 | 0:48:03 | |
THEY ALL TALK AT ONCE | 0:48:03 | 0:48:05 | |
Point of order. | 0:48:05 | 0:48:08 | |
But human beings are responsible for it whatever their beliefs. | 0:48:08 | 0:48:12 | |
But this whole idea of, the betrayal of heaven and hell in the terms | 0:48:12 | 0:48:17 | |
which the people at which the betrayal is aimed would understand. | 0:48:17 | 0:48:21 | |
Exactly. I think it goes back to the point being made over here. | 0:48:21 | 0:48:23 | |
It depends on the kind of specific historical contact, | 0:48:23 | 0:48:26 | |
the way that these ideas are put out. | 0:48:26 | 0:48:29 | |
It's not to say that they are deliberately made up, | 0:48:29 | 0:48:31 | |
but they fit their times certainly. | 0:48:31 | 0:48:34 | |
So if you looked back at the way that hell was betrayed in earlier | 0:48:34 | 0:48:38 | |
centuries, then it was a useful means for people to actually probably | 0:48:38 | 0:48:44 | |
-avoid getting hung. -Deborah. | 0:48:44 | 0:48:46 | |
I think it was brilliant that the Rabbi Pete brought up the point | 0:48:46 | 0:48:49 | |
that, and that probably not a lot of people know, that many thousands | 0:48:49 | 0:48:52 | |
of years before that, the Jewish religion | 0:48:52 | 0:48:56 | |
-wasn't particularly preoccupied with the afterlife. -Not at all. | 0:48:56 | 0:48:59 | |
It kind of happened at the same time as Christianity. | 0:48:59 | 0:49:03 | |
And if you look at, say, the story of Odysseus, | 0:49:03 | 0:49:06 | |
when he went and he had to seek the wisdom of Teiresias, | 0:49:06 | 0:49:09 | |
who had already died. | 0:49:09 | 0:49:10 | |
So, Odysseus had to go to the Underworld to speak to him, | 0:49:10 | 0:49:14 | |
and he had to give him a sacrifice of blood so he could drink the | 0:49:14 | 0:49:17 | |
blood, drink the life, in effect, to even be able to speak. | 0:49:17 | 0:49:21 | |
Hell was a very miserable place. | 0:49:21 | 0:49:22 | |
It was a very dark place full of shades, | 0:49:22 | 0:49:24 | |
and they were just shuffling around. | 0:49:24 | 0:49:26 | |
So you can see with each culture that their hell | 0:49:26 | 0:49:29 | |
very much corresponds | 0:49:29 | 0:49:30 | |
to their current ideas, as you said. | 0:49:30 | 0:49:33 | |
So in our idea of heaven there would be no mobile phones? | 0:49:34 | 0:49:38 | |
Something like that? | 0:49:38 | 0:49:39 | |
If other images weren't too ingrained. | 0:49:41 | 0:49:43 | |
What about, if I may, moving on... What about near-death experiences. | 0:49:43 | 0:49:48 | |
Ken, you've looked into this, haven't you? | 0:49:48 | 0:49:50 | |
-And you work in a hospital? -Indeed, yes. | 0:49:50 | 0:49:52 | |
We have been conducting some research | 0:49:52 | 0:49:54 | |
which is due for publication imminently. | 0:49:54 | 0:49:57 | |
And it's very interesting to hear the various philosophical | 0:49:57 | 0:50:01 | |
perspectives. Of course from a scientific angle | 0:50:01 | 0:50:05 | |
we aren't particularly troubled by those varying views. | 0:50:05 | 0:50:10 | |
What we are trying to discover, of course, | 0:50:10 | 0:50:13 | |
is something about the brain | 0:50:13 | 0:50:15 | |
and the mind and consciousness, with the perspective of trying to address | 0:50:15 | 0:50:20 | |
some of the failures that we have. | 0:50:20 | 0:50:22 | |
When we recover people from cardiac arrest there's a small | 0:50:22 | 0:50:26 | |
but unfortunate percentage of those individuals who have a modicum | 0:50:26 | 0:50:29 | |
of brain damage. And part of our enquiry is to try and understand | 0:50:29 | 0:50:34 | |
what's going on at cellular level so that we can bring into being | 0:50:34 | 0:50:38 | |
appropriate interventions, | 0:50:38 | 0:50:40 | |
medical interventions, such as therapeutic... | 0:50:40 | 0:50:42 | |
So what do people think is happening? Do they think they are floating above themselves? | 0:50:42 | 0:50:46 | |
-What sort of things do they describe? -About one in 10 patients | 0:50:46 | 0:50:49 | |
who recover are able to describe feelings of otherworldliness, | 0:50:49 | 0:50:55 | |
of having a consciousness whilst they are clinically dead. | 0:50:55 | 0:51:00 | |
And I'd like to make the point, | 0:51:00 | 0:51:02 | |
some folks get cardiac arrest mixed up with heart attack. | 0:51:02 | 0:51:05 | |
What we're talking about here are people who are dead. | 0:51:05 | 0:51:09 | |
Their heart has stopped, their breathing has stopped, | 0:51:09 | 0:51:11 | |
and if you measure their brain activity, | 0:51:11 | 0:51:14 | |
they flatline on their brain, too. | 0:51:14 | 0:51:16 | |
So unless they have an advance directive, | 0:51:18 | 0:51:21 | |
such as a Do Not Attempt CPR order in their medical notes, | 0:51:21 | 0:51:26 | |
-we will attempt to resuscitate. -What do they say about what has happened? | 0:51:26 | 0:51:30 | |
What they say is that they have a very positive feeling, | 0:51:30 | 0:51:34 | |
they feel spiritually uplifted. | 0:51:34 | 0:51:36 | |
All of the people that I spoke to who gave accounts of that | 0:51:36 | 0:51:41 | |
were very positive about it, | 0:51:41 | 0:51:43 | |
and otherworldly is the best word I can use. They wanted to go back. | 0:51:43 | 0:51:48 | |
One particular gentleman | 0:51:48 | 0:51:50 | |
was absolutely desperate to go back there. He was euphoric about it. | 0:51:50 | 0:51:53 | |
-Has anyone had an experience like this? You have? -Yes, I have. | 0:51:53 | 0:51:59 | |
Many years ago, in my teens, | 0:51:59 | 0:52:01 | |
the short version is, in my teens I had an exploded appendix. | 0:52:01 | 0:52:05 | |
I went in for an operation and I remember a dream, | 0:52:05 | 0:52:08 | |
a very specific dream that felt, to this day, like reality. | 0:52:08 | 0:52:11 | |
If I close my eyes I can see where I was. | 0:52:11 | 0:52:13 | |
I officially flatlined, I officially died. | 0:52:13 | 0:52:16 | |
Somehow they managed to get me back to life. | 0:52:16 | 0:52:18 | |
The dream, the short version is, | 0:52:18 | 0:52:20 | |
I was in what seemed like a place that was burning, with people | 0:52:20 | 0:52:24 | |
screaming, lots of faces of anger and trying to grab at me. | 0:52:24 | 0:52:27 | |
And something or someone that was bright and shiny | 0:52:27 | 0:52:29 | |
came towards me, held my arm. | 0:52:29 | 0:52:32 | |
And I can remember these words so clearly, "Come with me." | 0:52:32 | 0:52:36 | |
And I remember being taken away. I woke up. | 0:52:36 | 0:52:38 | |
I do believe now, God that cares, I believe that actually happened. | 0:52:38 | 0:52:43 | |
I can't explain where I was. I believe it, I really do. | 0:52:43 | 0:52:46 | |
I believe for some reason I was brought back to life, | 0:52:46 | 0:52:49 | |
and I realise that some of the ladies and gents on this front row | 0:52:49 | 0:52:51 | |
will probably dismiss this. | 0:52:51 | 0:52:53 | |
-No, but I think they believe that you believe it. -Yeah. | 0:52:53 | 0:52:55 | |
-That's the key thing. -I believe it actually happened. | 0:52:55 | 0:52:59 | |
-Conor. OK, Jackie. -On your studies, just looking at the evidence, | 0:52:59 | 0:53:04 | |
have you had people that have flatlined | 0:53:04 | 0:53:07 | |
but then actually told you what has been going on in the physical | 0:53:07 | 0:53:10 | |
-round them, in the hospital, things that have happened? -Yes. -Yes? | 0:53:10 | 0:53:13 | |
So how have they told you? That shows something, doesn't it? | 0:53:13 | 0:53:17 | |
The very first time I encountered a patient, it was entirely unplanned. | 0:53:17 | 0:53:22 | |
I went to see a gentleman | 0:53:22 | 0:53:24 | |
who had been involved in quite a prolonged resuscitation. | 0:53:24 | 0:53:26 | |
He had been in cardiac arrest for at least 15 minutes, | 0:53:26 | 0:53:29 | |
so he was clinically dead for 15 minutes. | 0:53:29 | 0:53:32 | |
And we were very pleased to have reversed that process. | 0:53:32 | 0:53:35 | |
And I went to see him, one of those brief moments, | 0:53:35 | 0:53:38 | |
when I had nothing better to do, | 0:53:38 | 0:53:40 | |
I thought "I'll go and see this gentleman." | 0:53:40 | 0:53:42 | |
As I walked towards him, and this is a long time ago now, | 0:53:42 | 0:53:44 | |
he had a face on him that suggested to me that he recognised me. | 0:53:44 | 0:53:48 | |
He said, "Hello, how are you?" And he was very familiar. | 0:53:48 | 0:53:52 | |
And I said to him, "I get a sense you know me." | 0:53:52 | 0:53:55 | |
And he said, "Yes, I saw you at my resuscitation." | 0:53:55 | 0:54:00 | |
And he described in very great detail the whole processes that were | 0:54:00 | 0:54:04 | |
-going on around him. -Absolutely. | 0:54:04 | 0:54:05 | |
And he can't have got that information from watching television | 0:54:05 | 0:54:09 | |
because on television it's largely inaccurate. | 0:54:09 | 0:54:13 | |
-Well done, thank you. -Who wants to go first? Deborah? | 0:54:13 | 0:54:20 | |
It's interesting, the definition of death, | 0:54:20 | 0:54:23 | |
and that's exactly what it is. It's a definition. | 0:54:23 | 0:54:25 | |
Who knows what it is? It might be a semantic thing. | 0:54:25 | 0:54:28 | |
It doesn't necessarily mean there is an activity we can't detect. | 0:54:28 | 0:54:31 | |
Also, to get a good, statistical analysis of that you would have | 0:54:31 | 0:54:34 | |
to get all of the false positives. | 0:54:34 | 0:54:36 | |
You would take loads of stories | 0:54:36 | 0:54:38 | |
and see which ones of them actually didn't happen, where they thought | 0:54:38 | 0:54:41 | |
something happened in the operating theatre where it didn't. | 0:54:41 | 0:54:44 | |
And third of all, even if you have very, very... | 0:54:44 | 0:54:47 | |
You might not have sight, but if you have something like a sound, | 0:54:47 | 0:54:50 | |
you can make a story from all sorts of clatterings. | 0:54:50 | 0:54:52 | |
There was one I read on Pim Van Lommel's paper where | 0:54:52 | 0:54:58 | |
somebody had had their teeth taken out and they were put into a drawer. | 0:54:58 | 0:55:01 | |
If you can feel your teeth being taken out, you can hear | 0:55:01 | 0:55:04 | |
a drawer being opened and you can hear a drawer being closed, | 0:55:04 | 0:55:06 | |
it's reasonable for him to have then | 0:55:06 | 0:55:09 | |
retroactively made up a story that then fits that. | 0:55:09 | 0:55:11 | |
Chris, what about this feeling of euphoria? | 0:55:11 | 0:55:14 | |
Could that be a biochemical... I don't know? Chris French? | 0:55:14 | 0:55:18 | |
Yes, it absolutely could be. | 0:55:18 | 0:55:20 | |
Whenever there's kind of physical, or even psychological stress, | 0:55:20 | 0:55:23 | |
then the body releases natural... | 0:55:23 | 0:55:25 | |
Whether you believe in that, it's quite reassuring to know | 0:55:25 | 0:55:27 | |
-that when that point comes we're going to feel... -It is. | 0:55:27 | 0:55:31 | |
I'm sure Ken will back this up, there is a minority | 0:55:31 | 0:55:33 | |
-of people with negative near-death experiences. -Very few, yes. | 0:55:33 | 0:55:36 | |
But it does happen. Like this gentleman described at the beginning, | 0:55:36 | 0:55:39 | |
some people don't get that happy ending. I'm very glad you did. | 0:55:39 | 0:55:41 | |
Thanks for your contribution, by the way. It's good to see you here. | 0:55:41 | 0:55:46 | |
But all of the different components of the near-death experience | 0:55:46 | 0:55:50 | |
do occur in other contexts, | 0:55:50 | 0:55:52 | |
where we can have a better idea of what's going on in the brain. | 0:55:52 | 0:55:55 | |
Essentially, it's this question of, is it a very rich, | 0:55:55 | 0:55:57 | |
very profound but hallucinatory experience? | 0:55:57 | 0:56:00 | |
One of the things that always occurs to me, | 0:56:00 | 0:56:02 | |
we've heard this story of this kid Colton who went up | 0:56:02 | 0:56:05 | |
and saw Jesus and a coloured pony, and Mary and Joseph. | 0:56:05 | 0:56:09 | |
Suppose he'd been a Jew? He'd have said, who are these people? | 0:56:09 | 0:56:12 | |
He'd have been in for a shock. | 0:56:12 | 0:56:14 | |
The point is, everybody has their own experiences, | 0:56:14 | 0:56:18 | |
or life-after-death stories coming from a particular cultural place. | 0:56:18 | 0:56:21 | |
You have particular cultural references with death as well. | 0:56:21 | 0:56:24 | |
Sorry, you had your hand up earlier. A quick point. | 0:56:24 | 0:56:27 | |
So, when you die, it's not just... you stop. There's still blood, | 0:56:27 | 0:56:32 | |
there's still oxygen going in your brain. | 0:56:32 | 0:56:35 | |
What if these experiences are things like your temporal lobes, | 0:56:35 | 0:56:39 | |
which deal with memory? What if that's the connections dying, | 0:56:39 | 0:56:42 | |
and you're remembering things? | 0:56:42 | 0:56:44 | |
And that's the explanation, and it's hormones that give you | 0:56:44 | 0:56:47 | |
this euphoria, and it's actually quite a natural, nice death? | 0:56:47 | 0:56:50 | |
Yeah, that's what we're kind of saying. Venerable Choesang, | 0:56:50 | 0:56:53 | |
Nirvana, let me move on to Nirvana as we move to the end. | 0:56:53 | 0:56:55 | |
Bliss, you reach this state of bliss. It's quite nice being alive. | 0:56:55 | 0:57:00 | |
It can be great being alive. | 0:57:00 | 0:57:02 | |
Why do we want to have this state of sort of floatiness? | 0:57:02 | 0:57:04 | |
Well, there's a misunderstanding. | 0:57:04 | 0:57:06 | |
Nirvana is actually living with equanimity, | 0:57:06 | 0:57:08 | |
and it can be in this very lifetime. | 0:57:08 | 0:57:10 | |
OK. | 0:57:10 | 0:57:12 | |
Whereas Buddhahood and Nirvana are different places, | 0:57:12 | 0:57:14 | |
and Buddhahood is when you go out as an energy being after a death, | 0:57:14 | 0:57:18 | |
and you don't have to be reincarnated. | 0:57:18 | 0:57:20 | |
You can come back if you wish, but you don't have to. | 0:57:20 | 0:57:24 | |
You are free from birth? | 0:57:24 | 0:57:25 | |
Yes, free from a gross birth that we experience. | 0:57:25 | 0:57:29 | |
And they can actually be out there at one with all the energy, | 0:57:29 | 0:57:32 | |
and work at an energetic level. | 0:57:32 | 0:57:35 | |
And same from what others were saying earlier. | 0:57:35 | 0:57:37 | |
If you're at an energetic level, | 0:57:37 | 0:57:39 | |
we don't use all the concepts that we have here in a body. | 0:57:39 | 0:57:42 | |
We can see and hear and think it's kinesiology, | 0:57:42 | 0:57:46 | |
it's all totally different. It all comes in a completely different way. | 0:57:46 | 0:57:51 | |
We have a framework of how we discuss it now, | 0:57:51 | 0:57:53 | |
but it wouldn't be the same framework | 0:57:53 | 0:57:55 | |
that we would use for that particular experience. | 0:57:55 | 0:57:59 | |
-Well, that was... -Can I...? -No, we're finished. We're over. | 0:57:59 | 0:58:02 | |
No, we've reached the point of Nirvana. | 0:58:02 | 0:58:05 | |
Thank you all very much indeed for your contributions. | 0:58:05 | 0:58:08 | |
As ever, the debate will continue on Twitter and online. | 0:58:08 | 0:58:11 | |
We're not on next week because of Whitsun, | 0:58:11 | 0:58:13 | |
but we'll be back from Brighton on June 15 for the last show | 0:58:13 | 0:58:17 | |
of this series, so, don't miss that. | 0:58:17 | 0:58:19 | |
For now, it's goodbye from everyone here in Walsall. | 0:58:19 | 0:58:21 | |
Have a really, really good Sunday. | 0:58:21 | 0:58:23 | |
Thanks for watching The Big Questions. | 0:58:23 | 0:58:25 |