from Near-Death Experiences, Shamanism, and the Scientific Method
by J. Timothy Green, Ph.D.
This article was originally published in the IANDS "Journal of Near Death Studies" vol.16 #3 Spring 1998.
As in the case of NDEs, it is difficult to verify that the experiences reported actually occurred. In other words, while remaining in Ordinary State Consciousness, it is impossible for a researcher to prove scientifically that someone has left their physical body, traveled down a tunnel, entered into a light, met and conversed with dead friends and relatives, and so on. The experience itself is subjective and, like all other subjective phenomena, is impervious to direct scientific study.
A similar situation exists in trying to deal with shamanic journeys from an empirical standpoint. Unless the researcher is able to enter into Shamanic State Consciousness, and travel with the practitioner into these realms, it is impossible to verify that the shaman did, in fact, do so. However, from a purely clinical perspective, there is no need to verify the subjective aspect of the shamanic intervention. In order to employ shamanic techniques ethically, we need prove only that the treatment was effective in alleviating the presenting problem, that it was other than placebo and that it is safe. The underlying theory about why shamanic techniques are effective can remain theoretical indefinitely.
Similar situations occur quite often in modern medicine as well as other areas of science. To take just one example, no one has been able to identify which pharmacological action of some of the new generation of antidepressant medications is the active mechanism in alleviating depression. In other words, what happens once the person takes the medication, how it works within the brain to alleviate depressive symptoms is, at this point in time, theoretical. All we are able to do is hypothesize about may be happening inside the brain that results in symptom relief. Despite this, we are able to prove these medications are effective in treating depression using the most rigorous scientific methods, and because of this, we employ them, assuming that further research will someday answer the question of why they work. What may be a better example comes from physics. When Einstein first proposed his theory of relativity, it was just that--a theory. But like all good theories, Einstein’s generated a number of testable hypotheses and each time researchers were able to put his ideas to the test, the results supported Einstein’s insights. Over a period of time, what had been scientific theory became accepted scientific fact.
In the case of shamanic interventions, many Western practitioners have now begun to use these methods, some with great success. And they have also set forth a theory, the same theory that underlies NDEs, that some individuals are able to enter into a spiritual realm, journey to different locations, interact with spiritual beings who exist in those locals, and bring back information that is helpful in alleviating human suffering. And although they cannot at this time prove their theory, the effects of their interventions are objective, empirical facts that are well within the realm of the most rigorous of scientific study. Although these studies have yet to be done, if shamanic techniques can be shown to be effective, they should be employed along with biological and psychological treatments. In fact, to withhold or refuse to utilize a therapeutic modality, simply because one holds a worldview which is inconsistent with the theory it is based on, is not only unscientific, it is clearly unethical, the ethical principle being the best interest of the patient.
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All of science attempts to be empirical. Yet, the entire scientific enterprise rests on a number of metaphysical assumptions, untestable hypotheses therefore--in short beliefs. And probably the most deeply ingrained assumption made by modern science is that physical reality is the only reality. Because of this, whenever materialistic scientists are faced with phenomena which do not fit into their own belief systems, they quickly attempt to interpret them.
It is not less scientific, or less logical, to suggest or entertain the hypothesis that physical reality is not the only reality and that even a minor alteration in consciousness can put someone in contact with a different reality. And, given the overwhelming evidence in support of the ecstatic experiences, this hypothesis fits the known facts.
As Thomas Kuhn wrote in the Structure of Scientific Revolutions, “In much the same way, scientific revolutions are inaugurated by a growing sense, again often restricted to a narrow subdivision of the scientific community, that an existing paradigm has ceased to function adequately in the exploration of an aspect of nature to which the paradigm itself had previously led the way.” (Kuhn, 1962, p. 92)
Conclusion
A profound shift in paradigm is already well underway, and the field of near-death studies can pride itself for having played a major role in this shift. After more than 20 years of research into NDEs, investigators have thoroughly documented the existence of this phenomenon. An entire generation has grown up hearing and reading about these accounts, which are now taken for granted. We now find ourselves in a position to enter a new phase, evolving from pure science, to the development of a therapeutic modality, one based on spiritual principles, that will stand side by side with biological and psychological treatments. If we recognize the overlap between NDEs and shamanism, and realize that much of the work has already been done by shamans who have kept these sacred techniques alive, we will have an excellent starting point. This knowledge has been brought back to Western culture and is now available to anyone who chooses to walk the path of the shaman. NDEers have, in fact, already begun to tread this time path and, for those who choose to pursue it, formalized training in shamanism may help them realize the fullest potential of their experience.
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