I struggled with the Nancy Rynes video. Is she lying? Is she deluded? Is it all true? Listening to her story, these questions don't really find any purchase. I was reminded of how I feel when I listen to Christians talking about ― whatever they talk about, discerning the gifts of the Spirit and whatnot, or listening to MAGA people talk about the threat that monster Kilmar Abrego-Garcia poses to America or the theft of the 2020 presidential election. We are not in the realm of true-and-false here at all. I cannot enter sympathetically into this way of talking; I'm tempted to say it's like listening to people speaking a foreign language I don't understand, but they're using words I use, so it's more like listening to experts discuss something I don't have the background to understand. I recognize the words; I have no trouble putting the sentences together as they come; their apparent literal meaning is not difficult to work out, even if strange; but I have no feeling for the purpose of these sentences, why these were chosen and not others, why these words and not others, what a natural response to such a sentence would be. To my ear, it's just a sort of word music.
When outsiders like me listen to a MAGAist talk about January 6th, we tend to get stuck halfway between our world and his: the terms of the discussion, we think, come from our own world, the one governed by laws written in our world, with facts established in our way, and we hear the MAGA people take some of the words and ideas from our world and then use them wrong ― again, a little like someone learning a foreign language making mistakes, or a child. So we're inclined to correct them, point out their mistakes, explain the finer points of things like laws and facts, because it sounds to us like they are trying to speak our language and getting it wrong, or even like they are deliberately misusing our language and we ought to stop them. But generally this is all pointless because all of the words and ideas that seem derived from our words and ideas ― maybe they are, maybe they aren't, but they aren't ours anymore at all and there's no way to take them back. They have very different meanings now, among the MAGA, and if you think they're the same as your words and ideas, very little of what they say makes sense ― in the sense that they say things that, if we said them, would be obviously false or inconsistent or reprehensible, but in their world they seem to count as true and just and good.
Wittgenstein seems to offer us two options here: we can say that this is what language-games look like, and this sort of self-referential, untethered-to-reality effect we perceive in the way these other groups talk and think and behave, that's the way everyone is in their own speech community, and we're no different; or we can say that these are genuinely and definably deviant uses of language, language gone "on holiday," the engine no longer hooked up to anything and just spinning idly, that sort of thing.
The complete failure of your project in this thread,
@Sam26, is in trying to force together the sort of talk people share at new age gatherings and other sorts of talk that, whatever they are, aren't that.
You're sympathetic to the sorts of things Nancy Rynes says. Many people are. I glanced at the comments on the video at YouTube, and people do find this sort of thing very meaningful. (Interestingly, a number of comments I saw were not related to NDEs as such but simply to the afterlife; people take Nancy to be describing what their departed loved ones are experiencing, for instance.) I can imagine being sympathetic, and I can even manage it for a few seconds at a time if I try, but I can't sustain it.
I don't think you've ever confronted just how different a story like hers is from what you want to present it to us as. She's walking along through her afterlife construct with her teacher, while laying on an operating table, and ― I forget how she puts this exactly ― she glances over her shoulder or turns around and notices that behind her is just a grey void, not the mountain meadows and forests she had just walked through, and this is when her teacher tells her it's not real. Now think about that. How did she notice the grey void? By looking behind her?
What does that even mean in this context? ― The metaphor she's using here is what we're familiar with from video games. When playing a screen based video game, there are two ways to turn around and look: you can physically turn around, away from the screen, and now you see your room and your stuff; you can turn around in game, and the engine will render new scenery for you in real time. If you're playing a VR game, that distinction is gone and physically turning is turning in game. There are cases when you can glitch into the landscape and get to see some void on your screen, but it's not by design.
The question here is, in what sense did Nancy look behind her? And why was this amazing construct she described so poorly coded that it didn't render when she turned too far?
The point of these questions is to be
wrong. They don't matter. Looking behind her is a narrative device, to set up her teacher's explanation. She's telling a story, but it's not the same sort of thing as the story she tells about her accident, which could, up to a point, be verifiably true or false, and make normal sense or not. When she says part of her consciousness split off and was 50 to 75 feet away, it is not the case that we could establish exactly how far away it was, that it could turn out to be exactly 78 feet away and her estimate from memory wrong. ― Where each vehicle was and what happened could be established to a reasonable degree with enough witnesses, cameras, physical traces, all that. That's just not true of almost everything else she says.
Parts of her story could be shown to be true or false in the everyday sense. Parts of her story aren't like that at all, but you keep presenting them as if they are. The task of treating the one like the other is so obviously impossible that you have to cherry pick relentlessly, and just pass right over the 99% of these stories that is clearly not even a candidate for verification in any normal sense. Did Nancy speak with a single teacher or was it three that walked and spoke in unison? What color were the little energy sparkles that came out of the flowers when she touched them? Could she have misremembered? She says the sky was a sort of metallic blue; is that right? Did it have ultraviolet streaks in it? Has she gotten her teacher's exact words right? What if she got a crucial word wrong? Couldn't she have misunderstood the message she was to bring back to the world?
This whole project of treating these stories as testimonial evidence is doomed from the start. The people who find these stories meaningful don't need it. For the rest of us, it's a non-starter.
For me, these stories are a kind of oral wisdom tradition. Nancy's story is symbolically meaningful but not literally. I don't know if the same thing is true of how I usually talk and think, but I hope not. I don't know whether Wittgenstein entitles me to ignore Nancy as speaking "on holiday" or if I should recognize that I'm no different. William James was open to spiritual and religious experience in a way that his science-minded audience finds hard to accept, but for him it was perfectly consistent with his pragmatism. (Relevant here because of Ramsey's influence on Wittgenstein.) Maybe if this is the result, pragmatism and the later Wittgenstein are a disastrous wrong turn after all.
I can't answer any of those questions, but in trying to present these stories as testimonial evidence of anything, I think you're just barking up the wrong tree.