By Eben Alexander
A SCIENTIST’S CASE FOR THE AFTERLIFE
Thousands of individuals have had near-death studies, yet scientists have argued that they're very unlikely. Dr. Eben Alexander was once a type of scientists. A hugely expert neurosurgeon, Alexander knew that NDEs believe actual, yet are easily fantasies produced through brains below severe rigidity.
Then, Dr. Alexander’s personal mind used to be attacked by means of a unprecedented disorder. The a part of the mind that controls suggestion and emotion—and in essence makes us human—shut down thoroughly. For seven days he lay in a coma. Then, as his medical professionals thought of preventing remedy, Alexander’s eyes popped open. He had come again.
Alexander’s restoration is a scientific miracle. however the genuine miracle of his tale lies somewhere else. whereas his physique lay in coma, Alexander journeyed past this global and encountered an angelic being who guided him into the private geographical regions of super-physical lifestyles. There he met, and spoke with, the Divine resource of the universe itself.
Alexander’s tale isn't a delusion. sooner than he underwent his trip, he couldn't reconcile his wisdom of neuroscience with any trust in heaven, God, or the soul. at the present time Alexander is a physician who believes that real health and wellbeing could be completed in simple terms once we discover that God and the soul are genuine and that dying isn't the finish of non-public lifestyles yet just a transition.
This tale will be notable regardless of who it occurred to. That it occurred to Dr. Alexander makes it innovative. No scientist or individual of religion might be in a position to forget about it. studying it is going to swap your existence.
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Additional info for Proof of Heaven: A Neurosurgeon's Journey into the Afterlife
34. 22 Mansi 13, 280D. See also 328C, where “he who dares to make an icon or venerate it” is described as “an enemy of the doctrines of the Fathers and an opponent of the commandments of God”. Cf. Theodore of Studius, Antir. II, PG 99, 381B. ”25 The diplomatic manner in which the above passage is couched sheds light on the Achilles’ heel of the iconoclasts. Obliged by their opponents to range themselves against the Jewish tradition, they censure it on the one hand on points which are irrelevant to the question at issue and regard Hellenism on the other as the chief cause of every iconographical tradition.
Consequently, their presence at the council was not strictly in order. There is no doubt, however, that the Churches of the East were in favour of the icons and consequently their viewpoint was correctly represented. 76 Moreover, there was a signiﬁcant number 74 On the role of the army in iconoclasm, see W. Kaegi, “The Byzantine Armies and Iconoclasm”, Byzantinoslavica 27 (1966) pp. 48–70, and the same author’s “The Byzantine Thematic Armies in the First Iconoclastic Period (728–787)”, in his Byzantine Military Unrest, Amsterdam 1981, pp.
A. Lipsius – M. Bonnet, Acta Apostolica Apocrypha, Leipzig 1891–1903, vol. ii, p. 165,27. 19 In the ﬁrst fragment Eusebius wonders with surprise which icon she means, the true and immutable icon of Christ as Logos or the icon which he assumed when he became incarnate for our sake, that is to say, the form of the Servant. The former, the “form of God”, is clearly inaccessible to man, since “only the Father who begot him” knows the Son. The form of the Servant, on the other hand, which Christ assumed through his incarnation, we know after his resurrection “to have been mingled with the glory of his divinity, and that the mortal has been swallowed up by life”.