Created in the Image of G-d: Depicting G-d in a World of Neuroimaging
Jessica Frey, MD, Resident Physician, West Virginia University
In the beginning, G-d created man in His own image; since then, humans have attempted to create images representative of G-d through art and now through medicine. The advent of neuroimaging carries interesting implications for our perception of G-d. Analyzing the concept of religious images through the biblical, artistic, and medical lenses, we explore the relationship between human consciousness and the neural circuity involved in these perceptions.
The term “Image” first appears in Genesis during the creation of mankind: “G-d created man in His own image.” This statement is often debated, but most believe it to be a figurative interpretation, such that human beings are imbued with spiritual and empathic qualities reflective of G-d. The Hebrew word for image is “Tselem,” which derives from the root word for “Shadow.” A shadow is an imperfect representation of something original; thus, human beings can be considered imperfect representations of G-d. Extrapolating further, all images of G-d are imperfect representations.
In the Abrahamic religious traditions, depiction of religious figures, particularly G-d, is often forbidden. This belief stems from the second commandment forbidding idol worship. These restrictions have heavily influenced artistic depictions. For example, Islamic art traditionally avoids depicting living beings and instead uses calligraphy and geometric patterns. Similarly, in Judaism, sculpture of any heavenly beings is prohibited and synagogue walls are devoid of figures. In certain Christian sects, even doll’s faces are left blank. These artistic choices are made not only to maintain respect, but also with the understanding that artistic representations cannot capture the true essence of G-d.
The problematic nature of depicting religious images is also reflected in attempts to use modern technology to generate brain images involved in perceptions of G-d. Studies using fMRI have demonstrated activation of the nucleus accumbens, ventromedial prefrontal cortex, and frontal attentional regions in devout Mormons who were performing religious tasks. Other fMRI studies have shown that religious thinking is often associated with emotional centers; for example, activation of the anterior insular gyrus occurred in individuals when disparate religious statements were made to religious individuals. Although some of these studies carry limitations, the particular brain regions and pathways that light up on MRI scans offer another image of religious thought and human perception of G-d.
It is fascinating that there are some similar brain pathways that are consistently activated during religious activity, and some studies have even tried to modulate how this thinking occurs. If religion prohibits images from being created due to their imperfect nature, does science allow for a more perfect representation of depicting our perceptions of G-d? This is not an easy question to answer, but this technology may lead to more interconnections between medicine and religion than previously perceived.
The term “Image” first appears in Genesis during the creation of mankind: “G-d created man in His own image.” This statement is often debated, but most believe it to be a figurative interpretation, such that human beings are imbued with spiritual and empathic qualities reflective of G-d. The Hebrew word for image is “Tselem,” which derives from the root word for “Shadow.” A shadow is an imperfect representation of something original; thus, human beings can be considered imperfect representations of G-d. Extrapolating further, all images of G-d are imperfect representations.
In the Abrahamic religious traditions, depiction of religious figures, particularly G-d, is often forbidden. This belief stems from the second commandment forbidding idol worship. These restrictions have heavily influenced artistic depictions. For example, Islamic art traditionally avoids depicting living beings and instead uses calligraphy and geometric patterns. Similarly, in Judaism, sculpture of any heavenly beings is prohibited and synagogue walls are devoid of figures. In certain Christian sects, even doll’s faces are left blank. These artistic choices are made not only to maintain respect, but also with the understanding that artistic representations cannot capture the true essence of G-d.
The problematic nature of depicting religious images is also reflected in attempts to use modern technology to generate brain images involved in perceptions of G-d. Studies using fMRI have demonstrated activation of the nucleus accumbens, ventromedial prefrontal cortex, and frontal attentional regions in devout Mormons who were performing religious tasks. Other fMRI studies have shown that religious thinking is often associated with emotional centers; for example, activation of the anterior insular gyrus occurred in individuals when disparate religious statements were made to religious individuals. Although some of these studies carry limitations, the particular brain regions and pathways that light up on MRI scans offer another image of religious thought and human perception of G-d.
It is fascinating that there are some similar brain pathways that are consistently activated during religious activity, and some studies have even tried to modulate how this thinking occurs. If religion prohibits images from being created due to their imperfect nature, does science allow for a more perfect representation of depicting our perceptions of G-d? This is not an easy question to answer, but this technology may lead to more interconnections between medicine and religion than previously perceived.