2023-06-11, 03:52 AM
(2023-06-03, 03:23 PM)Sciborg_S_Patel Wrote: [ -> ]The final chapter of Shusan's The Next World discuss[es] what kind of afterlife we might expect given the varied Survival evidence. Will cover that in my next post.
Shushan notes that the book has gone through Survival evidence specifically to determine what the afterlife might be like. And in this vein we see that sometimes claims of what lies beyond align with our ideals - peace, unity of humanity, possibly some path to improvement & virture - but other times is culturally bound even to the point of disappointment and doubt. The latter referring to supposed spirits of slaves happy to be slaves or lower classes continuing to be in their "proper place".
There are also the varied gods and other spirit entities that are drawn from cultural expectation. This does not always seem to be the case, as sometimes NDEs seem to influence cultural shifts and there are cross-cultural elements in NDEs. However one cannot deny that a good deal of afterlife claims seem to be drawn from people's own cultural expectations.
Shushan suggests two possibilities -
1. The afterlife, at least in its early stages, conforms to certain expectations to ease the passage from this life to the next. This can include allowing the dead to create certain aspects of reality.
2. There is only one afterlife but it is clothed in imagery that suggests there are differences.
Neither of these seems too comforting, and one can't help but feel there is something forced about this to deal with what could be considered contradictory elements. However if something like Idealism is true one might expect there to be these pocket realities wherein certain afterlives correspond to the beliefs and desires of varied persons.
Thankfully we do have a set of cross-cultural elements that strengthens the idea that what lies beyond is an actual place ->
Quote:In summary, just as we dream in symbols – giving form and apparent “reality” to fears, desires, worries, hopes, and other abstract concepts without conscious intent or deliberation – it is conceivable that we manifest our afterlife experiences in the same way. NDEs are apparently universal on contextual, thematic, and interpretative levels. They also share highly specific cross-cultural similarities on the symbolic and narrative levels. The most common features can therefore give us some idea of what the afterlife experience could be like, including OBE, darkness, light, heightened awareness and emotions, meeting spirits of the dead, personal evaluation, and so on – all given specific form by our individual and cultural particularities. Such features also regularly occur in the mediumistic and PLR accounts, though the reports of intermission states in spontaneous reincarnation memories appear to be more closely aligned with NDEs and without such extensive elaboration and idiosyncrasies.
Shushan, Gregory . The Next World: Extraordinary Experiences of the Afterlife (pp. 252-253). White Crow Productions Ltd. Kindle Edition.
As an additional point of interest, Shushan notes the idea the early stage of the next life shows certain expected imagery is itself expected in certain religious texts ->
Quote:The Bardo Thödol (Tibetan Book of the Dead, c. eighth century CE) describes how souls undergo an expected set of intermediate postmortem experiences, though their character is determined by cultural and individual expectation. These involve leaving the body, an encounter with a bright light, having a “karmic body” formed by one’s “own past and deeds,” encounters with good and evil entities (including beings of light), darkness, fear, judgment, and punishment followed by rebirth. Afterlife images are mind-dependent manifestations of personal hopes, fears, desires and so on (Evans-Wentz 1927: 94; Hick 1976: 414, 400-3).
There are also parallels in the Vedas, which describe the heavenly realm (Svargaloka) as “a projection of the mind” and an intermediate state to be transcended by achieving moksha, or liberation (Panikkar 1977: 633)...Upanishads. Indeed, the Upanishads characterize dreaming and lucid dreaming as analogous to the afterlife state, with the atman described as “that person who, as one sleeps, roams about in dreams.” The afterlife world of the fathers, Pitaraloka, is also analogous to the dream-state...
The Lacandon Maya believe in an illusory afterlife which tests the readiness of the deceased to transcend it (Bierhorst 2002: 155), reminiscent of Tibetan Buddhism...
For myself while I accept Survival I have to admit I feel it remains a mystery of what that Survival might be like. Nor am I convinced we all go to the same places. It does seem that there may be some peace, for a time though.
So that concludes the book. Sadly I don't know if it really moved the scales between Super Psi and Survival that much, though I do think the NDE cross cultural commonalities - especially from some of the earliest civilizations - is worth looking deeper into.
There's a corner of Survival evidence we haven't really touched on, which are Death Coincidences - stuff like stopped clocks in multiple locations at the time of someone's death. These are arguably easy to claim as examples of Psi but I think they are worth examining because of the time at which they occur and at least some would involve demonstrations of PK. So will do that in the next post...