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THE SECRET BEYOND OF MATTER WARNING
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reveals The Secret Beyond Matter Those who contemplate their surroundings conscientiously and wisely realize that everything in the universe—both living and non-living—must have been created. So the question becomes, "Who is the Creator of all these things?" It is evident that the creation that reveals itself in every aspect of the universe cannot be an outgrowth of the universe itself. For example, no insect could have created itself, nor could the solar system have created or organized itself. Neither could plants, humans, bacteria, red-blood cells, nor butterflies have created themselves. As this book explains throughout, any possibility that all these could have originated "by chance" is unimaginable. Therefore, we arrive at the following conclusion: Everything that we see has been created, but nothing we see can itself be a "creator." The Creator is different from—and superior to—all that we see, a Superior Power Who is invisible to our eyes, but Whose existence and attributes are revealed in everything that He creates. This is where those who deny God's existence are led astray. They are conditioned not to believe in God's existence unless they see Him with their own eyes, forced to conceal the actuality of creation manifested all throughout the universe, and to claim that the universe and all the living things it contains have not been created. In order to do so, they resort to falsehoods. As explained earlier, evolutionary theory is one key example of their lies and vain endeavours to this end. The basic mistake of those who deny God is shared by many others who don't actually deny His existence, but have wrong perceptions of Him. These people, constituting the majority of society, do not deny creation, but have superstitious beliefs about God, most believing that God is only "up in the sky." They tacitly and falsely imagine that God is off behind some very distant planet and only occasionally interferes with worldly affairs. Or perhaps He doesn't intervene at all: He created the universe, and then left it to itself, leaving us humans to determine our fates for ourselves. Still others have heard the fact that God is "everywhere," as revealed in the Qur’an, but cannot understand exactly what this means. Superstitiously, they think that God surrounds all matter like radio waves or like an invisible, intangible gas. (God is certainly beyond that.) However, this and other notions that cannot clarify "where" God is (and perhaps deny Him accordingly) are all based on a common mistake: They hold a groundless prejudice that moves them to wrong opinions about God. What is this prejudice? It concerns the existence and nature of matter. Most people have been conditioned to assume that the material universe we see is itself the true reality. Modern science, however, demolishes this position and discloses a very important and imposing truth. In the following pages, we will explain this great reality to which the Qur'an points.
The World of Electrical SignalsAll the information we have about the world is conveyed to us by our five senses. Thus, the world we know consists of what our eyes see, our hands feel, our nose smells, our tongue tastes, and our ears hear. We never believe that the external world can be other than what our senses present to us, since we've depended on those senses since the day we were born. Yet modern research in many different fields of science points to a very different understanding, creating serious doubt about the "outside" world that we perceive with our senses. For this new understanding, the starting point is that everything we perceive as external is only a response formed by electrical signals in our brain. The red of an apple, the hardness of wood—moreover, one's mother, father, family, and everything that one owns, one's house, job, and even the pages of this book—all are comprised of electrical signals only. On this subject, the late German biochemist Frederic Vester explained the viewpoint that science has reached: Statements of some scientists, positing that man is an image, that everything experienced is temporary and deceptive, and that this universe is only a shadow, all seem to be proven by current science.200 To clarify, let's consider the five senses which provide us with all our information about the external world. How Do We See, Hear, and Taste? The act of seeing occurs in a progressive fashion. Light (photons) traveling from the object passes through the lens in front of the eye, where the image is refracted and falls, upside down, onto the retina at the back of the eye. Here, visual stimuli are turned into electrical signals, in turn transmitted by neurons to a tiny spot in the rear of the brain known as the vision centre. After a series of processes, these electrical signals in this brain center are perceived as an image. The act of seeing actually takes place at the posterior of the brain, in this tiny spot which is pitch dark, completely insulated from light. Even though this process is largely understood, when we claim, "We see," in fact we are perceiving the effects of impulses reaching our eye, transformed into electrical signals, and induced in our brain. And so, when we say, "We see," actually we are observing electrical signals in our mind. All the images we view in our lives are formed in our centre of vision, which takes up only a few cubic centimetres in the brain's volume. The book you are now reading, as well as the boundless landscape you see when you gaze at the horizon, both occur in this tiny space. And keep in mind that, as noted before, the brain is insulated from light. Inside the skull is absolutely dark; and the brain itself has no contact with light. An example can illustrate this interesting paradox. Suppose we place a burning candle in front of you. You can sit across from it and watch this candle at length. During this time, however, your brain never has any direct contact with the candle's original light. Even while you perceive the candle's light, the inside of your brain is lightless. We all watch a bright, colourful world inside our pitch-dark brain. R. L. Gregory explains the miraculous aspect of seeing, which we take so very much for granted:
The same applies to all our other senses. Sound, touch, taste and smell are all transmitted as electrical signals to the brain, where they are perceived in the relevant centres. The sense of hearing proceeds in the same manner. The auricle in the outer ear picks up available sounds and directs them to the middle ear; the middle ear transmits the sound vibrations to the inner ear by intensifying them; the inner ear translates these vibrations into electrical signals and sends them to the brain. Just as with the eye, the act of hearing takes place in the brain's hearing centre. The brain is insulated from sound just as it is from light. Therefore, no matter how noisy it may be outside, it is completely silent inside the brain. Nevertheless, the brain perceives sounds most precisely, so that a healthy person's ear hears everything without any atmospheric noise or interference. Your brain is insulated from sound, yet you listen to the symphonies of an orchestra, hear all the noises in a crowded auditorium, and perceive all sounds within a wide frequency, from the rustling of leaves to the roar of a jet plane. However, were a sensitive device to measure the sound level in your brain, it would show complete silence prevailing there. Our perception of odour forms in a similar way. Volatile molecules, emitted by vanilla extract or a rose, reach receptors in the delicate hairs in the olfactory epithelium and become involved in an interaction that is transmitted to the brain as electrical signals and perceived as smell. Everything that you smell, be it pleasant or repugnant, is only your brain's perception of the interactions of volatile molecules transformed into electrical signals. The scent of a perfume, a flower, any delicious food, the sea, or other odours you like or dislike, you perceive entirely in your brain. The molecules themselves never reach there. Just as with sound and vision, what reaches your sensory centres is simply an assortment of electrical signals. In other words, all the sensations that, since you were born, you've assumed to belong to external objects are just electrical signals interpreted through your sense organs. Similarly, at the front of your tongue, there are four different types of chemical receptors that create the tastes of salty, sweet, sour, and bitter. After a series of chemical processes, your taste receptors transform these perceptions into electrical signals and transmit them to the brain, which perceives these signals as flavours. The taste you get when you eat chocolate or a fruit that you like is your brain's interpretation of electrical signals. You can never reach the object outside; you can never see, smell or taste the chocolate itself. For instance, if the nerves between your tongue and your brain are cut, no further signals will reach your brain, and you will lose your sense of taste completely. Here, we come across another fact: You can never be sure that how a food tastes to you is the same as how it tastes to anyone else; or that your perception of a voice is the same as what another's when he hears that same voice. Along the same lines, science writer Lincoln Barnett wrote that "no one can ever know whether his sensation of red or of Middle C is the same as another man's."202 Our sense of touch is no different. When we handle an object, all the information that helps us recognise it is transmitted to the brain by sensitive nerves on the skin. The feeling of touch is formed in our brain. Contrary to conventional wisdom, we perceive sensations of touch not at our fingertips or on our skin, but in our brain's tactile centre. As a result of the brain's assessment of electrical stimulations coming to it from the skin, we feel different sensations pertaining to objects, such as hardness or softness, heat or cold. From these stimulations, we derive all details that help us recognise an object. Concerning this important fact, consider the thoughts of B. Russell and L. J. J. Wittgenstein, two famous philosophers: For instance, whether a lemon truly exists or not and how it came to exist cannot be questioned and investigated. A lemon consists merely of a taste sensed by the tongue, an odor sensed by the nose, a color and shape sensed by the eye; and only these features of it can be subject to examination and assessment. Science can never know the physical world.203 It is impossible for us to reach the physical world outside our brain. All objects we're in contact with are actually collection of perceptions such as sight, hearing, and touch. Throughout our lives, by processing the data in the sensory centres, our brain confronts not the "originals" of the matter existing outside us, but rather copies formed inside our brain. At this point, we are misled to assume that these copies are instances of real matter outside us. The "External World" Inside Our BrainAs a result of these physical facts, we come to the following indisputable conclusion: Everything we see, touch, hear, and perceive as "matter," "the world" or "the universe" is in fact electrical signals interpreted in our brain. We can never reach the original of the matter outside our brain. We merely taste, hear and see an image of the external world formed in our brain. In fact, someone eating an apple confronts not the actual fruit, but its perceptions in the brain. What that person considers to be an apple actually consists of his brain's perception of the electrical information concerning the fruit's shape, taste, smell, and texture. If the optic nerve to the brain were suddenly severed, the image of the fruit would instantly disappear. Any disconnection in the olfactory nerve travelling from receptors in the nose to the brain would interrupt the sense of smell completely. Simply put, that apple is nothing but the interpretation of electrical signals by the brain. Also consider the sense of distance. The empty space between you and this page is only a sense of emptiness formed in your brain. Objects that appear distant in your view also exist in the brain. For instance, someone watching the stars at night assumes that they are millions of light-years away, yet the stars are within himself, in his vision centre. While you read these lines, actually you are not inside the room you assume you're in; on the contrary, the room is inside you. Perceiving your body makes you think that you're inside it. However, your body, too, is a set of images formed inside your brain. The same applies to all other perceptions. When you believe you're hearing the sound of the television in the next room, for instance, actually you are experiencing those sounds inside your brain. The noises you think are coming from meters away and the conversation of the person right beside you—both are perceived in the auditory centre in your brain, only a few cubic centimetres in size. Apart from this centre of perception, no concepts such as right, left, front or behind exist. That is, sound does not come to you from the right, from the left, or from above; there is no direction from which sound "really" comes. Similarly, none of the smells you perceive reach you from any distance away. You suppose that the scents perceived in your centre of smell are those of outside objects. However, just as the image of a rose exists in your visual centre, so its scent is located in your olfactory centre. You can never have direct contact with the original sight or smell of that rose that exists outside. To us, the "external world" is merely a collection of the electrical signals reaching our brains simultaneously. Our brains process these signals, and we live without recognizing our mistaken assumption that these are the actual, original versions of matter existing in the "external world." We are misled, because by means of our senses, we can never reach the matter itself. Again, our brain interprets and attributes meanings to the signals that we assume to be "external." Consider the sense of hearing, for example. In fact, our brain interprets and transforms sound waves reaching our ear into symphonies. Music, too, is a perception formed by—and within—our brain. In the same manner, when we see colours, different wavelengths of light are all that reaches our eyes, and our brain transforms these wavelengths into colours. There are no colours in the "external world." Neither is the apple red, nor is the sky blue, nor the trees green. They are as they are only because we perceive them to be so. Even the slightest defect in the eye's retina can cause colour blindness. Some people perceive blue as green, others red as blue, and still others see all colours as different tones of grey. At this point, it no longer matters whether the outside object is coloured or not. The prominent Irish thinker George Berkeley also addressed this point: First, . . . it was thought that colour, figure, motion, and the rest of the sensible qualities or accidents, did really exist without the mind; . . . But, it having been shewn that none even of these can possibly exist otherwise than in a Spirit or Mind which perceives them it follows that we have no longer any reason to suppose the being of Matter. . .204 In conclusion, we see colours not because objects are coloured or because they have a material existence outside ourselves, but because all the qualities we ascribe to objects are inside us, not in the "external world." In that case, how can we claim to have complete knowledge of "the external world?” Mankind's Limited KnowledgeOne implication of the facts described so far is that actually, man's knowledge of the external world is exceedingly limited. That knowledge is limited to our five senses, and there is no proof that the world we perceive by means of those senses is identical to the "real" world. It may, therefore, be very different from what we perceive. There may be a great many dimensions and other beings of which we remain unaware. Even if we reach the furthermost extremities of the universe, our knowledge will always remain limited. Almighty God, the Creator of all, has complete and flawless knowledge of all beings who, having been created by God, can possess only the knowledge that He allows them. This reality is explained in the Qur'an as follows:
The Artificially Constituted "External World"The only world we know is the one that is designed, recorded, and made vivid there—in short, the one created and existing within our minds. Perceptions we observe in our brain may sometimes be coming from an artificial source. We can illustrate this with an example: First, imagine that by artificial means, your brain can survive apart from your body. And suppose a computer able to produce all kinds of electrical signals. Let us artificially produce electrical signals of the data relating to a given environment—including its sights, sounds and aromas. Finally, let's have electrical cables connect this computer to your brain's sensory centres and transmit the recorded signals. Perceiving these signals, your brain (in other words, "you") will see and experience the environment they represent. This computer can also send to your brain electrical signals related to your own image. For example, if we send the electrical correlates of all senses such as hearing, sight and touch that you experience while sitting at a desk, you will assume that you're a businessman in his office. This imaginary world will endure as long as the computer keeps sending stimuli. Never will it become possible for you to understand that you consist of nothing but your brain. This is because all that's needed to form a world within your brain is the availability of stimulations to the relevant centres. It is perfectly possible for these stimulations (and hence, perceptions) to originate from some artificial source. Along these lines, the distinguished philosopher Bertrand Russell wrote: As to the sense of touch when we press the table with our fingers, that is an electric disturbance on the electrons and protons of our fingertips, produced, according to modern physics, by the proximity of the electrons and protons in the table. If the same disturbance in our finger-tips arose in any other way, we should have the sensations, in spite of there being no table.205 It's very easy indeed to be deceived into deeming perceptions without any material correlates as real. Often we experience this illusion in dreams, wherein we experience events and see people, objects and settings that seem completely genuine. But they're all merely perceptions. There's no basic difference between these dreams and the "real world"; both sets of perceptions are experienced in the brain. Who Is the Perceiver? The "external world" that we think we inhabit is no doubt created inside our brain. Here, however, arises a question of primary importance: If all the physical objects we know of are intrinsically perceptions, what about our brain itself? Since our brain is a part of the material world just like our arms, our legs, or any other object, it too should be a perception. An example will help illustrate this point. Assume that we perceive a dream in our brain. In our dream, we have an imaginary body, imaginary arms and eyes, and an imaginary brain. If, during our dream, we were asked "Where do you see?" we'd answer, "I see in my brain." Yet, actually there is no real brain to talk about, only an imaginary body, along with an imaginary head and an imaginary brain. The seer of the dream's various images is not the imaginary dreaming brain, but a being who is far beyond it. Since there is no physical distinction between the setting of a dream and the setting we call real life, when in "real life" we are asked the same question of "Where do you see?" it would be equally meaningless to answer, "In my brain." Under either condition, the entity that sees and perceives is not the brain, which is after all only a hunk of nerve tissue. So far, we have kept referring to how we watch a copy of the external world in our brains. An important result is that we can never know the external world as it actually is. A second, no less important fact is that the "self" in our brains who observes this world cannot be the brain itself, which is like an integrated computer system: It processes data reaching it, translates it into images, and projects them on a screen. Yet a computer cannot watch itself; nor is it aware of its own existence. When the brain is dissected to search for this awareness, nothing is found in it but lipid and protein molecules, which exist in other organs of the body as well. This means that within the tissue we call "our brain," there is nothing to observe and interpret the images, constitute consciousness, or to create the being we call "ourselves." In relation to the perception of images in the brain, perceptual scientist R.L. Gregory refers to a mistake people make: There is a temptation, which must be avoided, to say that the eyes produce pictures in the brain. A picture in the brain suggests the need of some kind of internal eye to see it—but this would need a further eye to see its picture… and so on in an endless regress of eyes and pictures. This is absurd.206 This problem puts materialists, who hold that nothing is real except matter, in a quandary: Who is behind the eye that sees? What perceives what it sees, and then reacts? Renowned cognitive neuroscientist Karl Pribram focused on this important question, relevant to the worlds of both science and philosophy, about who the perceiver is: Philosophers since the Greeks have speculated about the "ghost" in the machine, the "little man inside the little man" and so on. Where is the I—the entity that uses the brain? Who does the actual knowing? Or, as Saint Francis of Assisi once put it, "What we are looking for is what is looking."207 This book in your hand, the room you are in—in brief, all the images before you—are perceived inside your brain. Is it the blind, deaf, unconscious component atoms that view these images? Why did some atoms acquire this quality, whereas most did not? Do our acts of thinking, comprehending, remembering, being delighted, being unhappy, and everything else consist of chemical reactions among these atoms' molecules? There is no sense in looking for will in atoms. Clearly, the being who sees, hears, and feels is a supra-material being, "alive," who is neither matter nor an image. This being interacts with the perceptions before it by using the image of our body. This being is the soul. The intelligent being reading these lines is not an assortment of atoms and molecules and the chemical reactions between them, but a soul.
200 Frederick
Vester, Denken, Lernen, Vergessen, vga, 1978, p.6
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