Art Bell warns those with sensitive religious beliefs to possibly tune out, indicating that the show might challenge some traditional views. He shares an email from a listener describing a nightmare about a meteor narrowly missing Earth due to NASA’s intervention, which ironically leads to Earth’s destruction.
Art discusses various scientific phenomena, such as the sun’s 11-year cycle of sunspots and its relationship with dark matter. He recalls a historical anecdote about Thomas Jefferson’s skepticism towards meteors and comments on the limitations of human knowledge in understanding advanced societies. The show takes a turn towards the bizarre with the revelation that two hydrogen bombs were accidentally dropped on North Carolina, which didn’t detonate due to a single safety feature.
Bell also expresses his belief that humans have an innate fear of comets due to a traumatic event in our ancestral past. He connects this with the guest, Matthew Alper’s theory that the concept of God is embedded in human DNA. This segment of the show highlights Art’s unique blend of scientific curiosity, historical insights, and explorations into the unknown.
Art discusses how our ancient ancestors’ fears, such as fear of the dark or large animals, may have been essential for survival and how these instincts might still be present in modern humans. Art shares his reading experience of Tess Gerritsen’s book “Gravity,” and notes the similarity of its plot to an upcoming movie, albeit not an adaptation of Gerritsen’s work.
Art then touches on various news items, including the Navy Yard gunman who claimed he was influenced by extremely low frequencies, the Nairobi mall attack, and the Iranian president’s readiness to discuss nuclear issues. He comments on the bizarre emergence of a new island in Pakistan following an earthquake and expresses concern over the fragile state of Fukushima’s Unit 4, which shows signs of potential collapse.
The show takes a commercial turn as Art promotes the C Crane company’s Center-All speaker, emphasizing its Bluetooth capability and high-quality sound. He ensures his audience that the upcoming guest, Matthew Alper, will challenge their beliefs, potentially touching on the intertwining of science, religion, and human nature.
Next Art interviews Matthew Alper, author of “The God Part of the Brain,” a pioneering work in the field of neurotheology. Alper’s book, which explores the idea that belief in God and spirituality may have a biological basis in the brain, has been translated into seven languages and acclaimed by scientists and academics. Alper, an atheist, clarifies his position by stating he does not believe in any spiritual realm or transcendent reality, adhering strictly to the physical world.
Alper shares his background, including his diverse experiences as a history teacher in Brooklyn, a tutor in the Philippines, and a truck smuggler in Central Africa. He discusses his spiritual journey, which led him to write “The God Part of the Brain” and his subsequent book, “Icarus of Brooklyn: A Spiritual Quest Gone Wrong,” detailing his quest and how it went awry.
Art and Alper touch upon Alper’s time in Zamboanga City, Philippines, where he witnessed the impact of the Abu Sayyaf group, an Al-Qaeda affiliate in the Pacific. They discuss the current situation in Zamboanga, with ongoing battles and a humanitarian crisis unfolding.
Matthew Alper delves deeper into his personal journey and the development of his theories presented in “The God Part of the Brain.” He describes his extensive travels and adventures, including his time in Central Africa as a truck smuggler. Alper explains that his life has been a quest for answers, particularly about the nature of life and death, which led him to study philosophy, science, and world religions.
Alper’s quest involved exploring altered states of consciousness through meditation and psychedelic drugs, though he found these experiences did not provide definitive proof of a higher power or spiritual realm. He shares a turning point in his life while working as a screenwriter in Germany, where he revisited the question of God’s existence. Alper realized that the concept of God is a universal word found in every culture, leading him to investigate this phenomenon from a scientific perspective.
Alper theorizes that belief in a higher power or transcendental quality is an inherited instinct, a part of the human brain that helps cope with our awareness of mortality. He suggests that this could be a coping mechanism to help humans survive the unique awareness of death. This line of thought forms the basis for his work in neurotheology, where he explores the possibility that our brains are genetically predisposed to conceive of a higher power or God as a result of innate fears and existential questions.
Alper emphasizes that while our ability to recognize our own reflections and contemplate our existence and mortality has made us the dominant species on Earth, it also brings an existential angst about our inevitable death.
Alper argues that this awareness of mortality could have been so overwhelming for early humans that nature selected a cognitive modification – a part of the brain that compels us to believe in an afterlife or a spiritual realm. This belief, according to Alper, acts as a coping mechanism to alleviate the horror of knowing that we will lose everything with death. He suggests that parts of our brain are hardwired to believe in this other realm, which has given birth to various religions and mythologies throughout human history.
He then discusses the evidence supporting his theory, mentioning that there’s significant research and data, including MRI studies, that provide physical evidence for the ‘God part of the brain.’ Alper outlines four major proofs for his theory: socio-biological, neurophysiological, genetic, and ethno-botanical. Before he can elaborate, the show goes to a break, promising to return with more detailed explanations of these proofs.
Art acknowledges the complexity and controversial nature of Alper’s theory. He admits his own mixed feelings about it, revealing that while he kind of believes in God, he doesn’t completely disagree or agree with Alper’s perspective.
Alper explains the socio-biological aspect of his theory, which is based on the principle that any universal trait within a species has a genetic component. He uses examples like the specific behaviors of various animals (e.g., dogs barking, cats meowing) to illustrate that these behaviors are not learned but are instead genetically encoded in the brain.
Applying this principle to humans, Alper argues that since every human culture, no matter how isolated, has some form of language and spiritual belief, these must be innate, genetically driven behaviors. He suggests that just as specific areas of the brain are responsible for language, there must be parts of the brain that compel us to have spiritual beliefs and create religions around those beliefs. Alper refers to this as the ‘God part of the brain.’
Art challenges this idea, questioning whether this theory is absolute proof or just a hypothesis. Alper acknowledges that while this is part of his scientific approach, it’s one aspect of a larger argument that includes neurophysiological and other evidence. He emphasizes that the universality of certain behaviors in humans is a strong indication of a genetic basis, but also acknowledges that this might not be seen as definitive proof by everyone.
Alper discusses how recent studies have used MRI scans to observe the brains of people in the midst of prayer or meditation. These studies have found that during these experiences, there is a decrease in blood flow to the amygdala, a part of the brain responsible for generating fear and anxiety, which results in feelings of euphoria and tranquility. Additionally, decreased blood flow to the parietal lobe, responsible for spatial and temporal consciousness, creates a sense of timelessness and spacelessness, while changes in the right frontal lobe, associated with ego and personality, lead to a feeling of being one with the universe.
Alper argues that these physical changes in the brain during spiritual experiences suggest that the brain is wired to alter perception and induce these states. Art Bell counters this by suggesting that the entity being worshiped could be causing these changes in the brain. Alper responds by pointing out that these effects are observed in people from all religious backgrounds, indicating that it is not the specific entity but rather the act of spiritual belief itself that triggers these brain responses.
Further supporting his argument, Alper refers to studies on temporal lobe epilepsy, where a significant portion of those affected tend towards hyper-religiosity and report intense religious experiences during seizures. Historical research suggests that several world prophets, like Joan of Arc and Mohammed, exhibited symptoms indicative of epilepsy.
Alper also notes that scientists have been able to electrically stimulate certain brain areas to induce religious or spiritual experiences, reinforcing the idea that these experiences are brain states rather than divine interventions.
Matthew Alper continues his discussion on the neurophysiological evidence for the ‘God part of the brain’. He explains that researchers using transcranial magnetic stimulators have found that specific regions of the brain, when stimulated, can induce religious experiences. This further supports the idea that such experiences are brain-based rather than external divine interventions.
Alper also mentions a study involving high school students, where one out of five very religious students reported having experienced a traumatic brain injury. This aligns with research by Dr. Arnold Saad, who studied organic psycho syndrome, indicating that traumatic brain injuries can alter religious perceptions and behaviors. This suggests that religiosity can be influenced by changes in brain mechanics.
Art Bell challenges Alper’s New York accent and its perceived effect on listeners, shifting the conversation briefly to a lighter note. Returning to the topic, Alper distinguishes between spirituality and religiosity, describing them as two separate instincts governed by different regions of the brain. He explains that while the spiritual instinct is more about sensory experiences and a sense of oneness with the universe, the religious instinct involves creating institutions, laws, rituals, and customs based on these spiritual experiences.
The discussion then turns to the concept of atheism. Alper suggests that just as with any physical trait, there is a spectrum of intensity in these brain-based beliefs and experiences, implying that this could explain the existence of atheists.
Matthew Alper elaborates on the concept of the bell curve as it applies to traits like musicality and religiosity. He explains that in any given population, most people fall within the average range of a particular trait, while a smaller percentage falls at the extremes. This distribution is true for physical traits, musical talent, and also for spiritual and religious belief.
Alper illustrates this idea using music as an example. He points out that while some people may have profound musical talents, others may be tone-deaf. However, even those without musical talent can experience music deeply and emotionally, akin to a spiritual experience. This comparison demonstrates how brain activity can vary widely among individuals in response to different stimuli.
Applying this concept to spirituality and religiosity, Alper suggests that most people have an average capacity for spiritual and religious beliefs, with extremes at both ends of the spectrum. Some individuals are deeply religious or spiritual (hyper-religious), while others are entirely indifferent or non-responsive to religious concepts (atheists or agnostics). This variance, according to Alper, is due to the physical nature of brain mechanisms and genetic variations.
Art Bell asks about the prevalence of atheists like Alper in the United States. Alper estimates that about 8% of the population in America identifies as atheists, a figure which falls into the lower end of the spectrum compared to most developed Western nations. He notes that in many European countries, the percentage of atheists is significantly higher, ranging between 20% and 30%. Discussing Asian countries, Alper remarks on their diverse religious beliefs and practices, including ancestor worship and superstition, even in countries like China where formal religion is suppressed.
Matthew Alper addresses a listener’s question about atheism and acknowledges that his views can be seen as invalidating others’ beliefs, which may cause discomfort or anger.
The conversation then shifts to the topic of near-death experiences (NDEs). Alper discusses the neuroscientific perspective on these experiences, referring to studies conducted on the brains of individuals who have had NDEs. He explains that during such experiences, when the body experiences decreased blood flow to the brain, a neurotransmitter called glutamate is released. Glutamate is similar to the drug ketamine and can induce psychedelic effects. This release also triggers endorphins in the body, contributing to the common features of NDEs, such as seeing a light at the end of a tunnel or feeling a sense of euphoria.
Alper also touches on the topic of love and its neurochemical basis. He references Dr. Helen Fisher’s research at Rutgers University, which focuses on the neurochemistry of love. According to Fisher, while lust is governed by the hormones estrogen and testosterone, the feeling of love and bonding is largely influenced by neurotransmitters like oxytocin and vasopressin. These chemicals create a sense of connection and bonding, explaining why people can feel intensely attached even after brief encounters.
Matthew Alper discusses the neurochemical basis of near-death experiences (NDEs). He explains that during traumatic events, the brain secretes glutamate, a neurotransmitter that relaxes the body and can induce experiences similar to NDEs. This secretion causes a decrease in heart rate, helping to conserve blood during injury. When glutamate is released, the optic nerve is triggered, leading individuals to perceive a bright light, irrespective of their actual visual input.
Alper also addresses the commonalities in NDE narratives across different cultures and religions. He suggests that the universal nature of these experiences indicates they stem from biological mechanisms rather than actual encounters with deities or afterlife realms. He points out that people from various religious backgrounds tend to see figures or symbols specific to their beliefs during NDEs, further supporting the idea that these experiences are internally generated.
The conversation shifts to Alper’s personal experiences with psychedelics, particularly LSD. He shares that a bad trip led him to a mental hospital, providing him with insights into the chemistry of the brain. He clarifies that this experience did not directly lead to his atheism but contributed to his understanding of how the brain works.
Alper maintains that all religious and spiritual experiences are chemical in nature, originating from the neurochemistry and mechanics of the brain. He emphasizes that his exploration into these topics is driven by a desire to understand the truth about human belief systems and consciousness.
Matthew Alper discusses the genetic and ethno-botanical aspects of his theory. The ethno-botanical argument focuses on how various cultures use psychoactive substances, such as cannabis, ayahuasca, and mescaline, to induce religious experiences. Alper argues that if a substance can induce a vision of God, it suggests that the experience is chemically induced within the brain rather than an actual visitation from a divine being.
Art Bell challenges this by suggesting that these substances could be revealing a pre-existing spiritual reality. Alper counters that these substances have been used to induce religious experiences in a variety of religions, implying that the experiences are more likely a product of brain chemistry than a confirmation of any particular deity’s existence.
The conversation then shifts to the burden of proof in proving the existence of God or other spiritual entities. Alper argues that it’s unreasonable to believe in something without solid proof, just because its non-existence cannot be proven. He uses the analogy of an invisible leprechaun dancing on his head to illustrate the absurdity of believing in something without evidence.
Alper also discusses the role of science and theories, explaining that in science, only the laws of thermodynamics are absolute, and everything else is considered a theory that can be disproven with new evidence. He relates this to his belief in atheism, acknowledging that while he strongly believes in it, he must allow for the possibility, however remote, that he could be wrong.
Art asks Alper about personal experiences with deceased relatives during near-death experiences. Alper maintains that such experiences would be hallucinations induced by brain chemistry, not evidence of an afterlife or spiritual realm.
Alper discusses the use of entheogens (psychoactive substances) in various cultures for religious experiences and argues that the ability of these substances to induce visions of deities or spiritual experiences suggests that these experiences are products of brain chemistry.
Alper and Art Bell then delve into a hypothetical scenario where Alper receives information from his deceased grandmother during a coma, information he could not have known otherwise. Alper maintains that even in such a scenario, he would attribute it to subconscious knowledge or dismiss it as hallucination, rather than proof of an afterlife or spiritual realm. He asserts his belief in the scientific explanation for such experiences, arguing that even highly specific or unlikely information received in such states could be coincidental or subconsciously known.
The conversation also touches on the nature of belief and faith. Alper argues that his trust in scientific explanations, like evolutionary theory, is based on logical order and evidence, rather than faith akin to religious belief. However, Bell challenges this, suggesting that Alper’s unwavering adherence to his atheistic beliefs, even in the face of seemingly inexplicable experiences, borders on a form of faith or religion.
Alper discusses his views on the possibility of extraterrestrial life and its distinction from spiritual beliefs. He approaches the topic from a scientific perspective, emphasizing the need for concrete evidence to support claims of alien life or abductions.
Alper acknowledges the possibility of organic life forms elsewhere in the universe, citing the discovery of exoplanets as evidence that conditions suitable for life could exist beyond Earth. However, he expresses skepticism about the likelihood of encountering intelligent extraterrestrial life due to the vast distances involved and the limitations of current space travel technology.
Using the example of Alpha Centauri, the closest star system to Earth, Alper calculates the immense travel time required even for the fastest spacecraft. He points out that at the speed of Voyager, the fastest spacecraft built by humans, it would take 75,000 years to reach Alpha Centauri. This vast distance makes it highly improbable, in his view, that humans will ever encounter or be visited by extraterrestrial life from even the nearest star systems.
Alper’s stance is grounded in the principles of physics and thermodynamics, emphasizing the importance of empirical evidence and scientific plausibility in considering claims of alien life and interstellar travel.
Matthew Alper discusses the potential for extraterrestrial life and human evolution. He acknowledges the possibility of life elsewhere in the universe, given the vastness of space and the discovery of exoplanets. However, he remains skeptical about the likelihood of encountering intelligent extraterrestrial life, citing the vast distances and limitations of current technology.
Alper discusses the speed of light as a constant and the improbability of travel at or beyond this speed based on current understanding of physics. He speculates that even if a highly advanced extraterrestrial civilization existed, the risks and efforts involved in traveling vast interstellar distances make it unlikely they would visit Earth for trivial purposes.
Art Bell introduces a listener’s “love letter” supporting Alper’s views, which prompts a discussion on human evolution. Alper expresses his belief that humans have ceased evolving biologically. He argues that due to our capacity for self-conscious awareness and technological innovation, humans have transcended natural selection. He explains that humans can now adapt their environment to suit their needs, rather than physically evolving to adapt to environmental changes.
Alper’s perspective suggests that technological advancements have essentially halted the traditional process of evolution for humans, as we can now artificially create solutions to challenges that would have previously driven biological change.
Alper discusses his belief that human evolution has reached its pinnacle and the role of prayer in healing. He posits that humans stopped evolving about 100,000 years ago with the emergence of Homo sapiens. According to Alper, humans have transcended natural selection by adapting their environments to suit their needs, rather than physically evolving to adapt to environmental changes.
The conversation then shifts to the topic of prayer and its effect on healing. Alper expresses skepticism about studies suggesting that prayer can positively affect health outcomes, especially in double-blind studies where the subjects are unaware they’re being prayed for. He argues that for every miraculous recovery attributed to prayer, there are many more cases where prayer did not prevent death or illness. Alper contends that claims of prayer’s effectiveness in such studies are more likely charlatanism than genuine scientific findings.
Alper also addresses the concept of evil, stating that he doesn’t believe in a spiritual embodiment of evil. He views good and evil as human constructs used to categorize behaviors, with ‘evil’ being a label for actions that are destructive to the community. He cites the case of Phineas Gage, who experienced a personality change after a brain injury, as evidence that what we perceive as moral or immoral behavior can be influenced by brain chemistry and structure.
Matthew Alper and Art Bell discuss the role of religion and morality in society. Alper, identifying as a secular humanist, argues that morality is not inherently tied to religion. He suggests that religious beliefs do not necessarily make people more moral, pointing out instances where religious motivations have led to war and conflict.
Alper contends that moral behavior stems from social science and human conditioning rather than religious doctrine. He believes that teaching moral reasoning based on social science, rather than fear of divine punishment, leads to a more sophisticated moral understanding. He references psychologist Lawrence Kohlberg’s stages of moral development to support this view, highlighting that the lowest level of moral reasoning is based on fear of punishment.
Art Bell challenges Alper’s perspective, suggesting that religion provides a framework for controlling behavior in a positive way and that removing religious belief could lead to increased immorality. Alper disagrees, maintaining that true moral reasoning should not be rooted in fear of divine retribution but in a more nuanced understanding of social and ethical responsibilities.
The segment concludes with Art Bell announcing the opening of phone lines for listeners to call in and engage with Matthew Alper on the topics discussed.
Matthew Alper addresses a listener’s inquiry about the Big Bang and the concept of infinity. The caller questions whether the Big Bang was an initiated event or if it indicates an infinite, holographic universe, hinting at a spiritual aspect of science.
Alper responds by sharing his belief in a series of infinite cycles of Big Bangs, suggesting that the universe undergoes continuous expansions and contractions. He posits that this is akin to a pulse in space that is oscillating and ongoing.
The discussion then turns to the human tendency to seek cause and effect, with Alper suggesting that humans are hardwired to project these concepts onto the universe as a way to make sense of it. He challenges the applicability of these concepts to the universe, arguing that questions of why and how are anthropomorphic projections without relevance in the broader universe.
Alper disagrees with the notion that the Big Bang necessitates a creator or an overseeing conscious being. He suggests that what people often attribute to a divine being or external power is better understood as nature itself. He emphasizes that the limitations of human understanding and the tendency to anthropomorphize can lead to misconceptions about the nature of the universe and the origins of existence.
Matthew Alper addresses a caller’s question about the varying rates of atheism in different countries and how it relates to brain structure. The caller inquires why there is a higher percentage of atheists in Europe compared to the United States, questioning if it is due to differences in brain composition.
Alper explains this disparity by discussing the historical and cultural backgrounds of America and Europe. He suggests that America’s high religiosity is an anomaly among developed nations with high literacy rates. Alper attributes America’s religiosity to its unique history as a nation founded by religious zealots and fanatics who migrated to escape persecution. He contrasts this with Europe, where the foundational population was not primarily composed of such groups.
Alper discusses the concept of the “pioneer effect,” which is a form of evolution observed in small, isolated communities. He likens the early American settlers to a genetic isolate, suggesting that the intense religiosity of the founding population could have a lasting impact on the nation’s overall religious beliefs. He argues that while Europe has a history of religious conflict, it did not experience the same kind of foundational religiosity that shaped American society.
The caller challenges Alper’s assertion, pointing to the long history of religious influence in Europe. Alper responds by reiterating his theory that the specific circumstances of America’s founding led to its unique religious landscape. He concludes that while humans are hardwired for religion, the difference in religiosity between Europe and America can be attributed to historical and genetic factors.
One caller questions the difference in atheism rates between Europe and America, and Alper attributes this disparity to America’s unique founding by religious zealots, which has had a lasting impact on the nation’s overall religious beliefs. He explains that initial populations can have a significant influence on the culture and beliefs of future generations, a concept he refers to as the “pioneer effect.”
Alper also addresses a caller’s challenge regarding the role of prayer and belief in higher powers. He maintains his position that human beings are genetically hardwired to perceive a spiritual reality as an evolutionary adaptation. Alper argues that beliefs in higher powers or spiritual realities are subjective and that they stem from the brain’s hardwiring rather than an external spiritual entity.
Another caller, a recovering alcoholic, shares his experience of a spiritual awakening that helped him overcome addiction. He asks Alper to explain how this could occur without the existence of a higher power. Alper responds by discussing the phenomenon of religious conversion, often occurring during life crises. He suggests that such conversions are psychological mechanisms that help individuals cope with challenging life situations.
A caller questions why there’s a disparity in the rates of atheism between Europe and the U.S., and Alper reiterates his theory that America’s foundation by religious zealots has influenced its current religious landscape.
Another caller, a recovering alcoholic, shares his experience of finding sobriety through a spiritual awakening. Alper responds by explaining that people often turn to religion or spirituality during life crises as a psychological coping mechanism. He emphasizes that such conversions are not necessarily evidence of a higher power but rather a natural response of the human brain in times of extreme stress or difficulty.
Alper also addresses the accusation of being close-minded, arguing that religious individuals are often atheistic towards other religions. He suggests that his skepticism is no different from a religious person’s disbelief in religions other than their own.
A new caller raises the question of why atheists, including Alper, seem to target Christianity more than other religions. Alper is asked to reflect on whether he is more offended by Christian symbols than by symbols of other religions.
One caller reflects on the happiness observed in the Philippines despite widespread poverty, attributing it to the strong Catholic faith of the people. Alper acknowledges this, suggesting that the function of religion is to provide comfort in the face of life’s hardships and challenges.
Alper also discusses the statistical mechanics of studying populations, emphasizing that individual experiences or preferences do not necessarily invalidate broader statistical trends. He addresses a caller’s reference to the Bible, emphasizing his view that religious texts and beliefs are cultural constructs rather than universal truths. Alper asserts that happiness and moral behavior are not exclusively tied to religiosity, citing Scandinavian countries with high rates of atheism and happiness as an example.
The conversation continues with callers expressing their views on religion, spirituality, and personal experiences related to these topics. Alper maintains his stance that while religion may bring comfort and happiness to some, it is not a necessary component for a fulfilling life.
One caller, inspired by Alper’s work, asks about out-of-body experiences during near-death situations, particularly instances where individuals claim to have seen things from a perspective outside their bodies.
Alper refers to a study conducted by the University of Virginia, where an LED screen with a message was placed in a position that could only be seen if someone were floating above their body during surgery. He explains that none of the patients who reported near-death experiences during the study period were able to recount the message on the screen, suggesting that out-of-body experiences are more likely hallucinations rather than actual spiritual experiences.
Alper addresses the perception of happiness in relation to wealth and religious beliefs. He discusses the idea that happiness is subjective and can be found in various ways, regardless of one’s financial status or religious beliefs. He emphasizes his view that religion is a comforting mechanism evolved by humans to cope with the challenges of life.
The conversation also touches on the spread and acceptance of Alper’s ideas over the years, with Art Bell acknowledging the impact and interest Alper’s work has generated among listeners and academics.
One caller inquires whether Alper’s lack of belief in an afterlife is solely due to his disbelief in God. Alper clarifies that his disbelief in an afterlife is based on his view that consciousness is tied to the physical brain. He argues that once the brain ceases to function, consciousness ends, and there is no continuation of the self in any form of afterlife.
Another caller questions whether a lack of belief in God, given the theory of the ‘God part of the brain,’ could be considered a mental illness. Alper refutes this, comparing it to being musically disinclined or not proficient in mathematics. He emphasizes that just as musical or mathematical ability varies among individuals due to innate capacities, the same applies to religious inclination. He asserts that being religiously disinclined does not equate to brain damage but represents a variation within the standard deviation of religiosity.
One caller inquires about Alper’s upbringing and whether he was raised with any religious affiliation, prompting Alper to joke about being raised in a satanic cult before clarifying that he had a secular upbringing with minimal religious influence.
Another caller asks about the moment of death and the perception of a “life force” leaving the body. Alper responds by emphasizing his belief that consciousness is tied to the physical functioning of the brain and ceases when the brain stops working. He is skeptical of claims about detecting a soul or life force leaving the body at the moment of death, insisting that such assertions require scientific validation.
The conversation also touches on the perception of happiness and how it relates to wealth and religion. Alper reiterates his view that happiness is subjective and can be achieved in various ways, independent of one’s financial status or religious beliefs.
A caller questions Alper’s view on the soul’s weight and its departure from the body at death. Alper expresses skepticism about such claims, insisting on the need for scientific validation rather than anecdotal reports or individual experiences. He discusses a historical experiment where attempts were made to measure a change in weight at the moment of death but emphasizes that modern science does not support these findings.
Another caller brings up the topic of past life regression and hypnosis, suggesting that some people have recalled details of past lives under hypnosis that were later verified. Alper remains skeptical, stating that for him, widespread scientific consensus is required before accepting such claims as valid.
The conversation also touches on the notion of free will. Alper shares his belief that humans do not possess free will in the traditional sense. He argues that our decisions are determined by a combination of our genetic makeup and the environment we are born into, rather than an inherent ability to choose freely.
A caller challenges Alper’s view that life has no inherent meaning, suggesting that such a belief could diminish the human spirit and the drive to live. Alper responds by clarifying that while he believes there is no ultimate meaning to existence in the cosmic sense, this does not prevent individuals from finding personal meaning and joy in life. He argues that the joy of human experiences like friendship, love, and art is not diminished by the lack of ultimate meaning.
Another caller questions the idea of free will and choice, considering Alper’s stance on the deterministic nature of human behavior. Alper reiterates his belief that human decisions are influenced by a combination of genetic and environmental factors, and he expresses skepticism about the traditional concept of free will.
The conversation also touches on the impact of technology and the internet on human interaction. Alper discusses how despite technological advancements, humans still possess an innate need to interact with others. He acknowledges the addictive nature of technology but maintains that it does not completely replace human-to-human interaction.
One caller questions Alper’s stance on evolution and the Big Bang theory, inquiring about his beliefs regarding the origins of life. Alper reaffirms his belief in physical evolution, stating that life began approximately 3.2 billion years ago with molecules capable of replicating themselves.
A caller, identifying as a mystic, suggests that the soul is just another term for what people call God or the infinite. They propose that life is an expression of this infinite entity.
Alper agrees with the caller to some extent but clarifies that he doesn’t attribute any mystical properties to the infinite. He views it as a quality of nature, timeless but not mystical. The caller elaborates that their mysticism is not about having psychic abilities or belonging to any particular religion but about sharing a perspective that life itself is the expression of the infinite.
The show concludes with Art Bell thanking Matthew Alper for his participation and stimulating discussion. Alper reminds listeners about his book, “The God Part of the Brain,” and where it can be found. The segment wraps up with Art Bell expressing appreciation for the engaging conversation and the thought-provoking ideas presented during the show.