Proof of Heaven?

On a recent trip to Germany, I picked up a copy of Eben Alexander’s bestselling book Proof of Heaven, an account of what he claims was a near-death experience which he underwent while in coma. It turns out the book has been more than controversial: he has not only been roundly criticized by materialists (masquerading as scientists) but also (surprise, surprise) by a bunch of Christian fundamentalist zealots, disturbed that the picture Alexander paints of the afterlife does not fully accord with their biblicist preconceptions.

This is a book which certainly has its faults. Trivially, it is not a proof of anything: Alexander’s experience cannot be repeated nor can it be falsified; it can only be taken on trust. Hence the precipitation to impugn his character. I find these attempts (which will cost you $1.99 just to read) unconvincing and beside the point. Alexader’s experiences, in so far as they are laid out in the book, are of limited intrinsic interest and scope – what is of interest is the fact that he had them, and not, beyond some general features, what they were. He had to make a book out of it, and accordingly most of the book is more of a dramatic retelling of the facts surrounding his falling into coma and emerging from it, rather than what he experienced when he was there. Apart from the fact that the end is preannounced, he makes a fair job of it: it is quite readable, and this is hardly a flaw. Towards the end of the book, he starts unfortunately to belabor endlessly his rather simple message, and this becomes irritating. But so much for the literary critique.

What Alexander describes is hardly surprising to anyone with a knowledge of the literature on near-death experiences (what he elsewhere calls “non-local consciousness”) and on reincarnation. If the purpose is to get a feel for what these experiences look like, other sources would offer a much better comparative overview. Indeed, Alexander’s own account is rather obviously colored by his cultural and religious environment; this is perhaps inevitable but underlines that a cross-cultural approach would be more scientifically interesting.

Alexander goes to inadequate lengths to avoid giving the impression that what was surprising to him necessarily should be to anyone else. I did not find his account surprising in the least. Nor do I lay much importance by the question of whether his neo-cortex was or was not incapacitated throughout the experience. I do not at all see why this should be critical and I believe experiences that multitudes of people have had under the influence of entheogenic substances – or for that matter in dreams, shamanic journeys or waking reality – have plenty in common with his own. This hardly invalidates his experience, rather the reverse. I do not think there is any “scientific” explanation for the content, or even fact, of any of these other experiences either. All such “explanations” fall well short of capturing the subjective intensity of the experiences in question.

Ultimately, I see little reason why someone disinclined to believe in the possibility of consciousness existing apart from the brain, and not knowing him personally, would be swayed by Alexander’s account. Nevertheless, I certainly wish him well in trying to move mentalities in that direction. His story, in isolation, is hardly the dynamite for the materialist worldview which he makes it out to be.

Its true power, which he does not mention at all, lies elsewhere. Even if it features pastors and prayer groups, even if he is moved to tears by the eucharist, it still does not accord with the primitive, brutalist worldview of Christian (or any other) fundamentalists. Imagine this: God is unconditional love. Yes, you read that right: unconditional. It doesn’t matter if you are Muslim, Christian or Jew, it doesn’t matter if you believe in a salvation history or do good works, you are loved unconditionally.

That sort of puts a spanner in the business model of all those whose value proposition depends on helping you negotiate God’s favor in the afterlife.

And on this key point, anyone whatsoever who has ever had any genuine spiritual experience – including those who would rather avoid the term of God like me – knows that Alexander is absolutely right.

I guess it’s just a technicality that this is not a proof of heaven.