First, neurosurgeon Eben Alexander published “Proof of Heaven,” his account of a near-death experience he had when in a coma due to a severe meningitis attack. The book was a big success, and not surprisingly has its many admirers and detractors. Claims of an afterlife, not to mention personal accounts, have that whiff of religion that annoys secularists and atheists. On the flip side, just about any claim of a near-death experience is held up as “proof” by believers in the divine.
However, in his follow-up book, “The Map of Heaven” (co-written with Ptolemy Tompkins), Alexander is deliberately de-emphasizing the religious angle to the afterlife, while not completely eliminating it. Instead, Alexander advocates the science of the prenatural, or “supraphysical realms” that exist beyond earth. He argues that the philosophies of Plato, Aristotle, personal experiences -- some noted in the book -- and the work of historical scientists and academics make it necessary to consider the afterlife and near-death experiences as a science to be studied, rather than something based only on faith. The author cites the Division of Perceptual Studies at the University of Virginia as one academic center where consciousness, including perceptions of the afterlife, are being studied.
I found the book persuasive but I’m a believer, and as mentioned, there’s no doubt that a cottage industry trying to debunk Alexander and others will always be around. And to be fair, proof that one can touch is not going to be found in “Map of Heaven.” Alexander believes that all humans have an inherent knowledge of a divine existence, and that to lose it, or enhance it, are acquired traits. He argues that as young children we were more in tune with these perceptions, and that their strength weakens as we age. He further argues that religions -- not one religion -- are tools for humans to regain the spiritual consciousness that we once had as children. In fact, he asserts that just about every religion in the world has as its goal, and accomplishment, a path to understanding the afterlife and the greater consciousness. Our ability to tap into this metaphysical portion of the earth depends on us. The author suggests meditation, and accompanying music, as positive tools.
In the book, Alexander writes, “... it’s important to understand that beneath the ’religion vs. science’ debates that lead nowhere, there is another, deeper, and fantastically fruitful discussion going on. In this discussion, a new group of participants -- people who have undergone near death experiences, out-of-body experiences, and other experiences suggestive of the survival of consciousness -- are increasingly being allowed to describe the experiences they’ve undergone. And a small but select group of scientists have decided to take them seriously; to ponder, with the combination of fierce intellectual rigor and vigorous, empirical open-mindedness that all good science demands, what they might mean.”
Since this is a community with a majority of members of The Church of Jesus Christ of Latter-day Saints, I’ll mention some similarities in “Map of Heaven” to Mormon theology, with the reminder that Alexander appropriately is disinterested in picking a preferred religion. “Map of Heaven” describes an afterlife that is located in the same world we exist and is comprised of several layers of consciousness, each more perfect than the other. In fact, Alexander argues that each object in our world probably has a more-enhanced version of itself in another layer of existence. We enjoy more perfection as we advance to each higher level.
The book is written kindly; it’s not preachy or supercilious. Nevertheless, Alexander wants the reader to understand that despite their doubts, he knows that an afterlife exists. In fact, he urges that the word “believe” be changed to “know” when it comes to the divine, quoting Carl Jung, who late in his life said, “I don’t believe; I know,” when asked for his stance on the afterlife. Further study on the divine is envisioned by the author as a means toward better understanding a discipline that is with us and has always been with us.
Recognizing the divine, understanding that there is a map of the afterlife, can provide meaning to a world that sometimes seems meaningless. The adversity of the world, great or small, is a preparation for something greater. The author writes, “... ’all shall be well’ is not the same as ’everything is peachy.’ It does not mean the world is without its terrors and sufferings. It means that we can navigate this world if we remember one thing: that beneath its apparent meaninglessness, there is a world of meaning which is rich beyond all imagining.”
As mentioned, this is a subject that is easy to play the skeptic with; perhaps that’s because scoffing at personal experiences involving the afterlife or increased consciousness is easier than wondering if there is something to all this and perhaps even trying to see if we can enhance our own consciousness. I think I can echo Alexander and others that despite what our personal opinion on these issues are, the best stance is to respect the opinions of all involved.
-- Doug Gibson
-- Originally published at StandardNET
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