Mock on, mock on, Voltaire, Rousseau;
Mock on, mock on; 'tis all in vain!
You throw the sand against the wind,
And the wind blows it back again.
And every sand becomes a gem
Reflected in the beams divine;
Blown back they blind the mocking eye,
But still in Israel's paths they shine.
The Atoms of Democritus
And Newton's Particles of Light
Are sands upon the Red Sea shore,
Where Israel's tents do shine so bright.
While his experience is certainly interesting, his entire premise is flimsily based on a single word in the above paragraph – “while.” He assumes that the experiences he remembers after waking from the coma occurred while his cortex was completely inactive. He does not even seem aware of the fact that he is making that assumption or that it is the central premise of his claim, as he does not address it in his article.
Of course his brain did not go instantly from completely inactive to normal or near normal waking consciousness. That transition must have taken at least hours, if not a day or more. During that time his neurological exam would not have changed significantly, if at all. The coma exam looks mainly at basic brainstem function and reflexes, and can only dimly examine cortical function (through response to pain) and cannot examine higher cortical functions at all. His recovery would have become apparent, then, when his brain recovered sufficiently for him to show signs of consciousness.
Alexander claims there is no scientific explanation for his experiences, but I just gave one. They occurred while his brain function was either on the way down or on the way back up, or both, not while there was little to no brain activity. During this time he would have been in an altered state of consciousness, with different parts of his cortex functioning to different degrees. This state is analogous to certain drug-induced mental states, or those induced by hypoxia and well documented, and there is even some overlap with the normal dream state. All of these are states in which the brain’s construction of reality is significantly different from the normal waking state.
" ... But remember, it’s what YOU’RE doing, it’s what it’s all saying to YOU. The message is, “Morty Ginkel, wake up or it’s glow in the dark time… yesterday."
My parents died years ago. I was very close to them. I still miss them terribly. I know I always will. I long to believe that their essence, their personalities, what I loved so much about them, are--really and truly--still in existence somewhere. I wouldn't ask very much, just five or ten minutes a year, say, to tell them about their grandchildren, to catch them up on the latest news, to remind them that I love them. There's a part of me--no matter how childish it sounds--that wonders how they are. "Is everything all right?" I want to ask. The last words I found myself saying to my father, at the moment of his death, were "Take care."....
So I don't guffaw at the woman who visits her husband's grave and chats him up every now and then, maybe on the anniversary of his death. It's not hard to understand. And if I have difficulties with the ontological status of who she's talking to, that's all right. That's not what this is about. This is about humans being human. More than a third of American adults believe that on some level they've made contact with the dead. The number seems to have jumped by 15 percent between 1977 and 1988. A quarter of Americans believe in reincarnation....
If some good evidence for life after death were announced, I'd be eager to examine it; but it would have to be real scientific data, not mere anecdote. As with the face on Mars and alien abductions, better the hard truth, I say, than the comforting fantasy. And in the final tolling it often turns out that the facts are more comforting than the fantasy.
His, and the multitude of other memories reported by people who have been close to death, have to be seen first through the prism of hard science. The crucial question is not whether such astounding experiences should lead us to abandon materialist accounts of brain function, but whether materialist accounts can possibly explain them.
Well, I intend to spend the rest of the morning sparing him the effort. Whether you read it online or hold the physical object in your hands, this issue of Newsweek is best viewed as an archaeological artifact that is certain to embarrass us in the eyes of future generations. Its existence surely says more about our time than the editors at the magazine meant to say—for the cover alone reveals the abasement and desperation of our journalism, the intellectual bankruptcy and resultant tenacity of faith-based religion, and our ubiquitous confusion about the nature of scientific authority. The article is the modern equivalent of a 14th-century woodcut depicting the work of alchemists, inquisitors, Crusaders, and fortune-tellers. I hope our descendants understand that at least some of us were blushing.
Despite the vast number of religions, nearly everyone in the world believes in the same things: the existence of a soul, an afterlife, miracles, and the divine creation of the universe. Recently psychologists doing research on the minds of infants have discovered two related facts that may account for this phenomenon. One: human beings come into the world with a predisposition to believe in supernatural phenomena. And two: this predisposition is an incidental by-product of cognitive functioning gone awry
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