certainly are not an unequivocal “proof” of survival of consciousness after death, of the existence of astral realms inhabited by discarnate beings, or of reincarnation of the individual unit of consciousness and continuation of its physical existence in another lifetime. It is possible to imagine other types of interpretation of the same data, such as extraordinary and amazing paranormal capacities of human consciousness (superpsi) or the Hindu concept of the universe as lila, the divine play of consciousness of the cosmic creative principle. However, one thing seems to be clear: none of the interpretations based on careful analysis of these data would be compatible with the Cartesian-Newtonian paradigm of Western materialistic science. Systematic examination and unbiased evaluation of this material would necessarily result in an entirely new understanding of the nature of consciousness, its role in the universal scheme of things, and its relationship to matter and, more specifically, the brain. Mainstream academic science has been defending, often quite aggressively and authoritatively, its basic metaphysical assumption that human consciousness is the product of neurophysiological processes in the brain and is fully contained inside the skull. This position inherited from seventeenth century philosophy and science has thus far been impervious to modern discoveries ranging from transpersonal psychology and various areas of consciousness research to quantum-relativistic physics. It can be maintained only by systematic suppression of a vast amount of data from various disciplines, a basic strategy that is characteristic for fundamentalist religions, but one that should not exist in science. Beside their theoretical relevance, the issues discussed in this paper have also great practical significance. I have explored at some length in other publications (Grof 1985, 1987) the importance of death for psychiatry, psychology, and psychotherapy. Our past encounters with death in the form of vital threats during our postnatal history, the trauma of birth, and embryonal existence are deeply imprinted in our unconscious. In addition, the motif of death plays also an important role in the transpersonal domain of the human psyche in connection with powerful archetypal and karmic material. In all these varieties, the theme of death and dying contributes significantly to the development of emotional and psychosomatic disorders. Conversely, confronting this material and coming to terms with the fear of death is conducive to healing, positive personality transformation, and consciousness evolution. As we discussed in connection with the ancient mysteries of death and rebirth, this “dying before dying” influences deeply the quality of life and the basic strategy of existence. It reduces irrational drives (“rat race” or “treadmill” type of existence) and increases the ability to live in the present and to enjoy simple life activities. Another important consequence of freeing oneself from the fear of death is a radical opening to spirituality of a universal and non-denominational type. This tends to occur whether the encounter with death happens during a real brush with death in an NDE, or in a purely psychological way, such as in meditation, experiential therapy, or a spontaneous psychospiritual crisis 28 (26) Stanislav Grof
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