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APPENDICES
APPENDICES
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certainty that they were not dreaming, whether or not the experience occurred when quite aroused; for example, when in severe pain or, as in the majority of cases, in a resting state. Those who are fearful, frightened, or in pain when they have this experience tend to have a much more negative reaction to it and, as might be expected, utilize it for much less extensive attitudinal change, and the experience remains less vivid in the memo ry. Future studies will further differenti- ate the latter group, which might be expe riences of depersonalization. Far from being primarily attributes of illness, painfu l or toxic states, the majority of these experiences occur often when the person is least expecting them and when quite relaxed. Theories such as those of Palmer
35
emphasize the importance of reduction
in proprioceptive input in the physically relaxed state akin to sensory deprivation. As the brain receives less proprioceptive and other sensory input, the ego theoretically becomes able to relax reality testing. Regressive components of the OBE seem to occur in the 22% of patients who are reminded of childhood experiences; thus it is tempting to invoke the psychoanalytic concept of regression in the service of the ego. But the question remains: What is the service, both from a defensive as well as an adaptive synthetic viewpoint? There is no need to find a single cause for OBEs. Multideterminism is a widely accepted concept in psychia- try. Thus our approach to the etiology of OBE is to consider there to be contribu- tions from different levels of explanation.
Each OBE experience might thus be determined by a number of factors (psy-
chopathological, toxic/organi c, evolutionary, developmen tal, and perceptual-cogni- tive), each making a contribution. The same individual would likely have a differ- ent etiological combination under diffe rent circumstances and the experience would have a different impact. This concept is elaborated in a paper we have in preparation. t
In the Republic, Plato delineates four levels of experiential reality: imaginary,
physical, conceptual, and direct transcende ntal cognition, which he calls direct seeing or "the Good." In the story of Er (Republic, 616-17) the story is told of a valiant man, Er, who died in battle and who later revived and told a story whereby his soul had departed from him. Plato claims something utterly alien to the mod- ern mentality; he says that only after deat h, when we are free of bodily influence, shall we know the whole crux of being. Pl ato feels that freeing the psyche from the body is an essential conditi on for the philosophic journe y to ultimate wisdom. As indicated by Grosso,
36,37
monistic materialism has collapsed the architecture of
being to a one-level affair: the really real world of sense experience. The middle kingdom, the unreal domain of dreams, the flimsiest form of epiphenomena, per- haps the collective as ylum of artists and the mad, ma y teach us to be less dogmatic in the way we toss about epithets like "rea l." It may help us to open up to more multilevel ontologies.
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