"The most beautiful and profound emotion we can experience is the sensation of the mysterious. It is the power of all true science."--Albert Einstein
I have put Michael Shermer at a disadvantage by writing a book that bases the afterlife on the survival of consciousness. He has little interest in consciousness compared to his interest in laboratory-induced hallucinations and altered states. It's a shame that he doesn't grasp that the afterlife is about nothing but consciousness. (I don't offhand know anyone who took their bodies with them.) Shermer's focus on God is irrelevant to the argument. I give seven versions of life after death in my book, collected from every religious and philosophical tradition. He fails to address them or to realize that certain traditions (Platonism, Buddhism, Taoism, Vedanta) do not posit a personal God.
Shermer's retelling of the flaws in prayer studies is germane to my argument but only to a small degree--it by no means forms a sixth of my book, more like three pages. I must point out, however, that the 2006 Benson-Harvard refutation of prayer is far from being authoritative. Critics have found methodological flaws in it, and there are 19 other studies in the field that arrive at differing results, 11 of them showing that "prayer works."
Now to the holes in Shermer's own approach. It may be curious that stimulating some area of the brain can induce out-of-body experiences or the feeling of sinking into a bed, or that Buddhist monks have low activity in their Orientation Association Area (OAA), as cited by Shermer. Unfortunately, these experiments have little bearing on the …