There have been many
NDEs during which the brain was starved of oxygen
for a much longer time than the critical two
to four minutes without the near-death experiencers
(NDErs) suffering any noticeable brain damage.
Another serious short-coming of that theory
is that it fails to account for the many NDEs
that have occurred when the brain was not being
starved of oxygen.
Concerning theories
that NDEs are produced by hallucinogenic drugs,
Peter Fenwick, a neuropsychiatrist, was
quoted as saying:
"The difficulty
with those theories is that when you create
these wonderful states by taking drugs, you're
conscious. In the near-death experience, you
are unconscious. One of the things we know about
brain function in unconsciousness is that you
cannot create images and if you do, you cannot
remember them ... But, yet, after one of these
experiences (a NDE), you come out with clear,
lucid memories ... This is a real puzzle for
science. I have not yet seen any good scientific
explanation which can explain that fact."
(6)
One could advance
the theory that whenever any one of the many
physiological conditions that have been associated
with NDEs is present, the body sends signals
to the brain that are perceived in the brain
as the body being in great danger, and a NDE
occurs. While such a theory includes a wide
variety of conditions that are often associated
with NDEs, it does not account for NDEs that
occur under circumstances in which the body
is obviously not in any danger.
P.M.H. Atwater (1994), in quoting the results
of a survey by the
International Association of Near-Death Studies
(IANDS), reported that 37 percent of 229 responders
to an IANDS questionnaire had their NDEs:
"... in a setting
unrelated to anything that could be construed
as life threatening." (p. 90)
The current afterlife
theory is based mainly on the belief that NDEs
are real. Those who accept that theory are much
less concerned about the causes of NDEs than
they are about what happens during the NDE and
how the lives of many NDErs are transformed
in the years following their NDE. A major problem
with the afterlife theory is difficulty in providing
hard evidence to support it. Critics of the
afterlife theory say supporters provide little
evidence to support it other than thousands
of anecdotal reports of NDEs, which are often
referred to as "pseudoscientific"
evidence.
Probably the most
unusual of all people who have ever had one
or more NDEs was
Edgar Cayce (1877-1945), a celebrated psychic
during most of his adulthood, and who was said
to have had about 14,000 NDEs through self-hypnosis.
(3) A plausible theory should account for Cayce's
multitude of NDEs, which evidently occurred
on demand. A few people have reported having
multiple spontaneous NDEs, or perhaps more appropriately,
out-of-body experiences (OBEs), seemingly without
an underlying cause, and they believed at an
early age that everybody had such experiences.
Jerry Gross reported that he had multiple
spontaneous NDEs as a child and learned to confide
only in his grandmother, who also had multiple
spontaneous NDEs. (8)
Charles Tart was asked by an unidentified
young woman to be studied in his sleep lab in
order to learn more about her frequent spontaneous
NDEs. (13) I'm not aware of a current theory
that includes an explanation of the causes of
multiple NDEs that occur while the experiencer
is undergoing self-hypnosis and frequent spontaneous
NDEs, or OBEs, that seemingly occur without
a cause.
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2. The Theory That Accounts For the
Occurrence of All NDEs |
A plausible NDE theory
should not only include an explanation of what
leads to a NDE in some people, it should also
include an explanation of why the majority of
people do not have a NDE when they are in the
same circumstances as those who do have a NDE.
An example of such a theory, which is an afterlife
theory, is what I call the "Free Will of
The Spirit" theory. It is based on the
ideas that each of us has a spirit form (soul)
with a spirit mind that had free will prior
to entering our physical body, it has free will
during its stay in our physical body, and it
has free will after it departs the body during
a NDE, and at some point near death.
In a critique of Susan Blackmore's "dying
brain" theory, i.e., NDEs result from
dying brain cells, the unidentified critic stated
that:
"What requires
an explanation is HOW the spirit interfaces
with the body and WHAT causes an interruption
or severance of this connection." (14)
With respect to what
causes a severance of the connection between
the physical body and the spirit, the free will
of the spirit theory leads to the obvious conclusion
that the severance is caused by the spirit -
it has free will and it can depart the physical
body whenever it deems it advisable to do so,
for a wide variety of reason, or simply because
it chooses to do so.
It is important to
note that spirits' free will does not enable
them to choose early in the NDE the type of
NDE (heavenly, hellish, combination hellish/heavenly,
or neither heavenly nor hellish) that they will
have. Certainly, if spirits had such a choice,
very few, or none, would choose to have a hellish
NDE. Neither can spirits choose such things
as whether or not they will go through a tunnel
toward a bright light, meet certain beings,
have a life review, hear beautiful music, see
sparkling cities, and visit beautiful meadows
during the NDE. How, or by whom, aspects of
the NDE such as these are determined is another
missing piece of the NDE puzzle.
With respect to how
the spirit interfaces with the body, the physical
brain and the spirit mind evidently interface
in such a way that whatever the physical brain
experiences, learns, and feels, the spirit mind
also does those things because once the spirit
separates from the physical body, NDErs report
that the spirit mind functions much as the physical
brain functioned prior to the NDE. The reports
of NDErs indicate the spirit mind possesses
the same knowledge the physical brain possesses
(but it sometimes gains much new knowledge during
the NDE), the same personality - including a
sense of humor, feelings of anger, fear, and
love, an inclination to argue, and a desire
for adventure.
Tom Sawyer stated that during his NDE, he
had all of his five senses, which were heightened,
and all of his personality characteristics.
(12) Other NDErs have concurred on these points.
Most people believe
that spirits never go OBE while the body is
living and then depart exactly at the right
moment prior to actual death. While the majority
of spirits evidently do that, the reports of
thousands of NDErs indicate that isn't the case
with many others. As indicated above, some spirits
choose to go OBE only once prior to actual death--resulting
in only one NDE. A few others choose to go OBE
a few times before death - resulting in an equal
number of NDEs. Very few choose to depart dozens,
hundreds, or thousands of times prior to actual
death--as did Jerry Gross', the unidentified
student's, and Edgar Cayce's, all of whom were
mentioned above.
A spirit may choose
to depart the body for various reasons and under
a wide variety of circumstances, such as, when
the physical brain is experiencing extreme fear,
when the spirit mind senses the physical body
is in a life-threatening situation from an impending
accident, or immediately after the accident
and severe injuries have occurred to the physical
body, when drugs such as
ketamine
and
LSD
are being used, whenever the brain is being
starved of oxygen under any circumstance (such
as loss of blood, smoke inhalation, and near
drowning), when the brain is undergoing electrical
stimulation, preceding seizures, during moments
of sexual and religious ecstasy, when it is
being coaxed in some way (as it might be during
self-hypnosis and meditation), or for other
reasons.
As their OBE is getting
underway, many NDErs reported they were very
surprised upon realizing they were OBE and the
body below them was their own. Some also reported
they were very surprised when they realized
the severe pain they had been feeling prior
to the NDE was gone and had been replaced with
a feeling of well-being, peace, and contentment.
Some reported they couldn't understand why they
were unable to communicate with medical personnel
who were working frantically on their body to
save their life. Many reported they were also
surprised when they realized their concept of
time no longer existed. Surprises such as these
are good indications the spirit mind had assumed
control, or had superseded the consciousness
of the physical brain, prior to or at the beginning
of the NDE.
Probably the most
convincing evidence that the spirit mind has
superseded the physical brain can be found in
the unexpected movements of NDErs during the
early part of their NDE. Many NDErs have reported
movements such as these:
"Suddenly, and
without warning, I found myself floating above
the light fixture near the ceiling."
"I found myself
out in the waiting room and my parents were
there."
"Then I found
myself outside the building."
"I felt myself
moving toward a small white light in the distance
and I somehow knew that was my destination."
If we don't accept
realistic reports of unexpected movements such
as these as evidence there is a spirit mind,
and it has superseded the conscious mind (but
the conscious mind is a willing partner), then
we find ourselves in the position of needing
to explain how the large majority of NDErs are
in almost total agreement in relating such movements
and thoughts during the early stages of their
NDE.
Although the physical
brain and the spirit mind interface in such
a way that they almost work as one, the memory
of the physical brain occasionally comes to
the forefront. For example, many NDErs reported
that upon first seeing a light being they identified
as God, the light emanating from Him was brighter
than one can imagine, or describe, and they
had concern that such a bright light would severely
damage their eyes. They either soon realized
that, in their spirit form, they didn't have
physical eyes, or they quickly found that the
extremely bright light did not cause "eye"
problems. Thoughts such as these are indications
that the memory of the physical brain is present
during the NDE.
Soon after reaching
heaven, many NDErs think:
"I'm home! I
know I've been here before. This is where I
belong, and I never want to leave!"
The spirit mind is
surely the only type of consciousness that can
make such claims.
Edgar Cayce, through
one or more of his thousands of NDEs, learned
that:
"Souls were
given the power of free will so that they would
not remain simply a part of the individuality
of God." (3)
Some NDErs offered
support for Cayce's belief in telling about
their sojourn to heaven. While there they learned
that spirits they met in heaven had free will,
and one way the spirits exercised their free
will was by choosing the parents of the child
whose embryo, or fetus, they would enter. (Williams,
p. 112) The NDErs also found out they had free
will while engaging in instantaneous telepathic
communication with beings they met in heaven.
Some reported they were given the choice of
staying in heaven or returning to their physical
body.
David Oakford was strongly encouraged to
return to his body but he wanted to stay in
heaven. He was finally allowed to choose, and
he said it:
"... was really
the hardest decision I would ever have to make
... Without the free will to return, I would
not be here doing what I am doing." (11)
There are many other
NDE reports that indicate the spirits of NDErs
had free will and they exercised it. Most of
those reports involved heavenly NDEs.
Cecil, age 10, said:
"I had the feeling
that if I went with them (three beings) there
would be no coming back ...."
He exercised his
free will and chose not to accompany them. Another
being then asked him:
"Why do you
hesitate?"
Cecil replied, "Well,
there's some things I want to know first."
(4)
David Goines, at age 13, reported:
"... [the light
being's] hands stretched out to me and a voice
said, 'Will you come unto me?' I said, 'No,
I still have many things I must do.'" (7)
Jeanie Dicus reported:
"He (Jesus)
kind of grinned, I guess I was amusing him,
and he answered, 'You want to be reincarnated?'
'Hey, give me a break,' I yelled (only I made
no sound). 'I just died. Don't I get a chance
to rest?' [Jesus said], 'Take it easy, hold
on, it's alright. You can change your mind at
any time.'" (5)
Rene Turner was told that her time to die
had come, but she was so concerned about who
would care for her seven-month-old child that
she resisted the beings who gave her that news.
She expressed her strong desire to return to
her body, but the beings persisted. She reported
that:
"Finally, my
hysteria (caused by her dilemma) was calmed
by a higher spirit who seemed to envelop me
in love. My guides were instructed to allow
me to return." (Williams, p. 43)
Reports such as these
reflect the spirits of NDErs did have free will
in that they had many opportunities to make
choices. They not only felt free in making choices,
when they met with resistance, they sometimes
argued to get their way, and sometimes they
got it.
Melvin Morse (1990) stated that he:
"... reexamined
a generation of scientific research into higher
brain function and ... found that the soul (spirit)
hypothesis explains many "unexplained"
events. It explains out-of-body experiences,
the sensation of leaving the body and accurately
describing details outside of the body's field
of view. Events ... (that) are virtually impossible
to explain if we do not believe in a consciousness
separate from our bodies that could be called
a soul." (p. 258)
For those who accept "pseudoscientific"
evidence, such as the above, the free will of
the spirit theory enables us to answer questions
such as these:
(1) Why do some people
have one or more NDEs and others have none?
(2) Why do some things "trigger"
a NDE in some people and not in others?
(3) Why do a few
people have many spontaneous NDEs?
(4) Why do NDEs occur
under such a wide variety of conditions?
(5) How ca NDErs
claim to have traveled to nearby and far away
places and telepathically communicated with
other beings in some of those places?
(6) How ca NDErs
gain information during a NDE (that later turns
out to be true) that they could not have gained
any other way?
(7) Why do some NDErs,
upon reaching heaven, feel they have been there
before and have come back home?
It is easy for those
who reject thousands of anecdotal reports, such
as those above, to assert that NDEs aren't real
and then feel their belief relieves them of
the responsibility of having to consider pertinent
questions related to NDEs. However, the descriptions
of NDEs, by both adults and children, are now
so numerous, so consistent in so many respects,
and so compelling that they can no longer be
casually dismissed. Those who embrace a physiological,
or other non-afterlife theory, need to explain
how their favorite theory helps to answer questions
such as these:
(1) How can NDErs
form much more vivid images during a NDE when
the physical brain is believed to be unconscious
than are formed during consciousness?
(2) During the early
stages of a NDE, most NDErs see their physical
body in the exact position and circumstances
in which it actually is during their NDE: lying
in a bed, under water, in a wrecked vehicle,
being loaded into and transported in an ambulance,
undergoing surgery, etc.? What is the explanation
for that?
(3) Why do many NDErs
report that, upon reaching what they believe
to be heaven, they have the feeling they have
been there before and have come back home?
(4) One would expect
many adults and children NDErs to be either
in great awe or fear upon meeting beings that
they are certain are God and Jesus (or other
major religious figures). Very few adults and
children have reported that to be the case.
Instead of being in awe or fear, the large majority
of NDErs reported they felt overwhelming love
in the presence of those beings. Furthermore,
an examination of their NDE reports showed their
telepathic communications with those awesome
beings to be very normal or ordinary. How can
these things be explained?
(5) Why is it that
a large majority of NDEs, including those of
atheists and other non-believers, involve common
afterlife beings, places, and events, such as
God, Jesus, deceased relatives, heaven, hell,
and reincarnation?
(6) Decades after
having a NDE, many NDErs remember it as clearly
as if it "happened yesterday." How
can that be explained?
Those who believe
the growing mountain of "pseudoscientific"
evidence is not convincing, and believe NDEs
are not real, are also asked to provide an answer
to this question:
What kind of consciousness
has a motive and the ability to create in the
spirit mind extremely vivid but phony images
that are so realistic that the human brain later
perceives the phony images to be so real that
major life-changes are made by NDErs because
of those images?
Surely, neither the
physical brain nor the spirit mind has anything
to gain from creating such realistic, very vivid
and long-lasting phony images. Neither does
the devil - if there is such a being.
Atwater, P.M.H. (1994), Beyond the Light, New
York, Avon.
Benedict, Mellen-Thomas -
http://www.near-death.com/experiences/reincarnation04.html
Cayce, Edgar -
http://www.near-death.com/experiences/paranormal06.html
Cecil -
http://www.near-death.com/children.html
Dicus, Jeanie -
http://www.near-death.com/experiences/reincarnation05.html
Fenwick, Peter -
http://www.near-death.com/experiences/evidence01.html
Goines, David -
http://www.near-death.com/children.html
Gross, Jerry -
http://www.near-death.com/gross.html
Morse, Melvin (1990).
Closer to the Light, Boston, G.K. Hall.
Nuland, Sherwin (1994)
How We Die, New York, Knopf.
Oakford, David -
http://www.near-death.com/oakford.html
Sawyer, Tom -
http://www.near-death.com/experiences/reincarnation03.html
Tart, Charles -
http://www.near-death.com/tart.html
Unidentified Critic -
http://www.near-death.com/experiences/skeptic001.html
Williams, Kevin (2002), Nothing
Better Than Death, Xlibris.
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