S a CB (1992) 4. 27-41 0954—4194 ' LA WRENCE oseonN The Machine and the Mother Goddess: The Gaia Hypothesis in Contemporary Scientific and Religious Thought ‘James Lovelock’s Gaia Hypothesis has received wideSpread publicity as a popular explanation of the development of the global ecosystem. The article examines its credibility as a scientific hypothesis and examines some of the more common criticisms levelled against it. it has come under suspicion because of its apparent affinity with recent mystical approaches to the natural world. The article argues that a clear distinction must be drawn between its use as a scientific hypothesis and the attempts to associate it with such concepts as planetary consciousness and earth goddess. it is suggested that the hypothesis may have a limited role in contemporary Christian theologies of nature provided certain safeguards are maintained.’ Keywords: Earth Mysticism, Gaia Hypothesis. Global Ecosystem. Goddess. Green Spirituality, New Age Movement. Planetary Consciousness. Theology of Nature. Few scientific hypotheses of recent generations have generated the degree of controversy common in the scientific debates of our Victorian forefathers. One exception to this generalisation is the Gaia hypothesis promoted by James Lovelock—an engagingly unconventional scientist who has worked for NASA and Hewlett-Packard. has been president of the Marine Biological Association, and currently holds a visiting professorship in cybernetics. In a recent newspaper article Lovelock is pilloried as a ‘catalyst for irrationalism,’ ‘a scientist of sorts.’ and a man who ‘knew embarrassingly little ecology and evolution when he wrote his first bestseller on Gaian global ecology.’1 By contrast. Sir George Trevelyan. that guru of the New Age. proclaims Gaia to be an appropriate myth for our post-industrial society.2 Such language recalls the mythology of the conflict between Darwinists and the religious establishment. Why has the Gaia hypothesis generated such strong feelings? The article cited above dismisses it as attractive to ‘the ecologically naive‘ because of ‘its religious undertones. bolstered by woolly associations with the art and 1 I. Horsefali. 'The Hijack of reason’ [Gunrdiom Apr 20. 1990. p. 2?}. Similar language is used by I. Postgate in New Scientist. 7 April 1988. p. 60. 2 G. Trevelyan. Summons to a High Crusade (Forms: Findhorn Press. 1986]. p. 68. He derived this view from Kit Pedler [see note 26] but his status within the New Age movement gives his use of the phrase additional significance. Science 8. Christian Belief. Vol 4. No 1 I 27