I have recently been reading the book Is There Life After Death? by the clinical psychologist Robert Kastenbaum. Here are some important points I have adapted from his book which show how NDE is not evidence for the survival hypothesis:
The case for the NDE experience of survival is weakened by a fact readily acknowledged by investigators and scholars. The mental state characteristic of the core NDE also occurs under other circumstances. One does not have to be on the verge of physical death to witness the blinding light, encounter spirit beings or have the sense of wandering away from one’s body. Such a state often occurs in the sacred literature of the both the East and the West and among individuals who have attained ‘mystical’ experiences independent of any religious belief. Furthermore, people have often sought and attained such a state through hallucinogenic drugs (as well as through fasting, withdrawing into the wilderness and other actions). Medical psychologist Ronald Siegal has shown that imagery similar if not identical to the NDE can be produced by commonly used anaesthetics in the operating room as well as by peyote and other established hallucinogens.
Who should be more likely to have an NDE the person who objectively is very close to death, or the person who is in less extreme jeopardy of his life? By definition and usage, the closer to death, the more impressive the NDE. A study has addressed this question specifically and found that survivors subjective sense of being close to death was not related to the depth of completeness of their NDEs. Furthermore people who objectively had been in less perilous situation were more likely to report NDEs in the first place! In effect this study distinguished between near and very near death experiences - and the results indicate that fewer memories are reported the closer the individual actually has been to death. The survival hypothesis of the NDE is certainly not strengthened by results which show that people who are very close to death have fewer experiences to report.
Ten thousand cases of vivid NDEs tell us nothing dependable about what experience, if any, a person has when death ‘lives up’ to its reputation for finality. Nowhere in all the available statistics on NDEs is there one scrap of evidence for similarity or identity between the experiences of those who return and those who do not. One cannot advise researchers to continue to waste their time in the hope that more cases; more numbers will change this situation. This is a fundamental flaw in NDE research – namely that we learn only from the returnees – and no viable alternative has been suggested.
We must remind ourselves that all the nearly-dead did, in fact, have viable physical bodies remaining to them. No authenticated reports have come from people whose bodies were absolutely destroyed by say, explosion, avalanche or fire. The expression of mind has invariably depended on a relatively intact, if jeopardized, body. Were the ‘spiritual body’ really as free as some believe, then this strict dependence on an intact physical body should not be necessary.
There is a problem which seems to have escaped all the researchers and advocates of NDEs as evidence of survival. No NDE study has pinned down precisely when the experience actually occurred. Most studies think they have – when what they have settled for is really only the period of time when the person’s life was in greatest jeopardy. This will not do. While what we actually know about the NDE is limited, it comes to us as a form of memory – and much is known about memory in its psychological and even its biological aspects.
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