Hospice nurses' knowledge and attitudes toward the near-death experience

I surveyed 60 hospice nurses regarding their knowledge and attitudes toward the near-death experience (NDE), using Thornburg's Near-Death Phenomena Knowledge and Attitudes Questionnaire. Most hospice nurses had previous work experience with an NDEr. Approximately half the nurses were knowledgeable about the NDE. All participants had a positive attitude toward near-death phenomena and toward caring for an NDEr. Recommendations include near-death phenomena inservice education for hospice nurses and inclusion of NDE content in nursing education programs.This paper was derived in part from her Master of Science in Nursing thesis submitted to Radford University.     

The popular appeal of the near-death experience

In this article I argue that as scientific research provides an ever-more-complete physiological explanation of the near-death experience (NDE), popular interest in NDEs will wane, because the transcendental interpretation, which holds that the NDE provides proof of an immaterial soul, an afterlife, and assorted paranormal phenomena, has always been the magnet that has attracted widespread attention to the subject. Since the transcendental interpretation resonates with our culture's deepest wishes, dreams, and fears, the television and newspapers have tended to focus on that model almost exclusively. This unbalanced presentation of near-death research has reinforced the traditional image of science as a cold, heartless enterprise. I speculate that, in terms of its popular appeal, future near-death research may well have more impact on the field of psychotherapy than that of religion or the paranormal.He has taught at Stanford University and at Villa Maria College.     

Changes in religious beliefs,attitudes, and practices following near-death experiences: An Australian study

This study examined changes in religious beliefs, attitudes, and practices in the lives of 50 near-death experiencers. I attempted to clarify whether these changes were to greater religiousness or to a deeper spirituality. I found that before the near-death experience (NDE), my respondents were no more religious or spiritually inclined than the general Australian population. Following the NDE there was a statistically significant shift towards spirituality on most items investigated.     

Near-death experiences and religion: A further investigation

The relationship between religion and near-death experiencers (NDEs) was examined by interviewing 40 near-death experiences who were given a series of instruments to measure religious orientation and religious change. No relationship was found between religious orientation prior to the NDE and the depth of the NDE. However, a significant correlation was found between the depth of the NDE and a subsequent increase both in the importance of religion and in religious activity. Various theoretical explanations of NDEs were examined to account for these findings.     

Near-death encounters with and without near-death experiences: Comparative NDE scale profiles

In a retrospective study contrasting the near-death encounters of 183 persons who reported near-death experiences and 63 persons who reported no near-death experience, the two groups did not differ in age, gender, or time elapsed since the near-death encounter. Near-death experiencers reported all 16 items of the NDE Scale significantly more often than did nonexperiencers.     

The Near-Death Experience as a Shamanic Initiation: A Case Study

The field of near-death studies shares a number of interesting, often compelling, similarities with the ancient spiritual tradition known as shamanism. Not least among these similarities is the fact that a near-death experience (NDE) is a time-honored form of shamanic initiation. I present a case example illustrating how a deep NDE can propel a person who had no prior knowledge or interest in shamanism into spontaneous, often classic, shamanic experiences, while living an apparently normal life in the midst of modern Western society.     

Near-Death Experiences and the Theory of the Extraneuronal Hyperspace

It is possible and desirable to supplement the traditional neurological and metaphysical explanatory models of the near-death experience (NDE) with yet a third type of explanatory model that links the neurological and the metaphysical. I set forth the rudiments of this model, the Theory of the Extraneuronal Hyperspace, with six propositions. I then use this theory to explain three of the pressing issues within NDE scholarship: the veridicality, precognition and fear-death experience phenomena.     

Steady happiness on a wheel-chair. Denial,masochism or after-effects of a near-death experience?

The author describes his weird affective condition of steady happiness, after a severe haemorrhagic stroke, that brought to a sudden stop of all his professional activities and caused multiple severe motoric symptoms. The author suggests that his affective state, wholly different from his baseline condition before the stroke, is very close to what is reported by survivors of near-death experience (NDE), as long-time after-effects of the experience. Therefore, it is suggested that the psychoanalyst, in confronting with weird conditions of well-being, should consider the possibility of after-effects of an NDE, alongside with the operation of primitive defences.     

Near-death experiences among survivors of the 1976 Tangshan earthquake

We interviewed 81 survivors of the severe earthquake in Tangshan in 1976 and found that 32 (40 percent) reported near-death experiences (NDEs) as measured by Greyson's (1983) NDE Scale. The great majority of these NDEs were of the cognitive and transcendental types, and our observations were somewhat different from those of Greyson (1985) in the United States and of Pasricha and Stevenson (1986) in India. These differences suggest that the components, sequences, and types of NDE might differ with race, religion, psychological and cultural background, and kind of near-death event.     

A critique of Kellehear's transcendent society

Allan Kellehear argued that the otherworld society envisioned in near-death experiences (NDEs) is similar to utopian societies. However, his cultural analysis, based on 9 Mormon NDEs, did not reflect the diversity of near-death visions from other cultures. I suggest that these Mormon NDEs were neither as utopian as Kellehear assumed nor representative of contemporary NDE reports, and that a more complete analysis would reveal a variety of NDEs and otherworld visions reflecting the experiencers' sociocultural back-ground. Robert Bellah's model of religious evolution provides a model for charting the NDE's change over time and cultures, and allows us to differentiate the perennial features of the NDE from the transient culturally-determined ones — a first step in understanding the role of NDEs in the quest for an ideal society.Howard Mickel, Ph.D., formerly Chairman of the Department of Religion at Wichita State University, is currently Director of the Theta Project, an educational and research effort focusing on near-death and related experiences.     

Life after life-after-life

This essay is a first-person account describing the profound impact of my near-death experience (NDE). I surrendered everything in response to a spiritual mandate to do something different with my new life after the NDE. Researchers may find that such intensive responses contain credible data of interest in evaluating the question of why we have NDEs.     

An Hawaiian Near-Death Experience

This paper is a case report of an Hawaiian near-death experience (NDE) from the early 1900s, which was uncovered in a turn-of-the-century monograph of Hawaiian folk tales (Thrum, 1907). The account differs from others in the same volume because it appears to be a real-life account rather than a folk tale. I describe similarities and differences from other Pacific area accounts, with particular attention to the only other Polynesian NDE account in the literature, a Maori NDE reported by Michael King in 1985.     

University Professor Lecture: Near-Death Experiences: The Stories They Tell

I argue that we can interpret the stories told by near-death experiences (NDEs) in a naturalistic way. Thus, the profound significance of NDEs need not come from a supernaturalistic conception of them, according to which in an NDE the individual is in touch with a heavenly realm. We can respect the sincerity of NDE reports, but we can capture their meaning in a naturalistic framework.     

A comparison of retrospective accounts of childhood near-death experiences with contemporary pediatric near-death experience accounts

I compared five childhood near-death experiences (NDEs) reported by adults and another five NDEs reported by minors, in terms of Ring's five NDE stages, Greyson's four NDE components, Moody and Perry's 12 NDE traits, Sabom's 16 general characteristics, and Gallup and Proctor's 10 basic positive experiences. In this combined pool of 47 NDE characteristics (which were interdependent), only two relating to time sense showed significant differences between the adults' retrospective reports of childhood NDEs and the children's contemporary NDE reports, and that number of differences would be expected by chance. This study therefore supports the claims of previous researchers that adults' retrospective reports of childhood NDEs are not embellished or distorted.     

The Near-Death Experience: An Integration of Cultural, Spiritual, and Physical Perspectives

The near-death experience (NDE) has been studied extensively from two conflicting perspectives: that the NDE is a glimpse into an after-death state and that it is the result of a dying brain. Of late a third perspective has emerged, that of NDEs being culturally determined. I propose an integrated model in which all three perspectives are viewed with equal weight.     

宗教心理-鬼神心理疾病—濒死体验的诊断与预后

濒死体验是科学现象而不是灵学现象,有初步问卷和最终量表可供筛查和诊断;是心理疾病而不是精神病。美国精神病学学会《精神疾病诊断与统计手册》标定为“宗教—鬼神问题”。除非获得适当的心理治疗与社会心理康复,患者预后不良。     

The Near-Death Experience: Knowledge and Attitudes of College Students

There is a considerable literature documenting the effects of a near-death experience (NDE) on persons who actually undergo the experience, in terms of their attitudes and opinions about NDEs. However, investigations of how much nonexperiencers know about NDEs and their attitudes towards them are in short supply. This study examined the relationship in people who have not had an NDE between attitudes toward and knowledge of near-death experiences. Subjects were undergraduate students, with a mean age of 32 years. The Near-Death Phenomena Knowledge and Attitudes Questionnaire was employed to assess attitudes toward and knowledge of NDEs. Results indicated that both knowledge and attitudes were relatively normally distributed, and that level of knowledge significantly predicted attitudes towards NDEs, accounting for 34 percent of the common variance.     

On the mind/body problem: The theory of essence

The classical mind/body problem can be approached empirically, using instances of the near-death experience (NDE) as experimental data. The monistic viewpoint, that the mind is the functioning of the brain, finds little support in the NDE data, while dualism, mind and body as separate entities, is consistent with NDE research to date. Comparison of the details of the NDE with predictions from theoretical cosmology shows strong similarities between the two and further strengthens the case for dualism. A theory of human nature is proposed that incorporates these similarities.J. Kenneth Arnette, Ph.D. received a doctorate in Physical Chemistry from Florida State University     

Religious Wars or Healthy Competition in the NDE Movement?

In the early years of near-death research many organized religions rejected the near-death experience (NDE) as a legitimate expression of religious faith. More recently numerous religious apologists have laid claim to NDEs as verifying particular theological beliefs. I see this as a healthy competition between religions, and a competition that results from the very success of the near-death research effort. Religious apologists, however, must be reasonably objective in any juxtapositions of religious philosophy with NDE findings. I point out some problems in this regard with Michael Sabom's recent work. I also argue that Kenneth Ring's recent statements that we might not now be headed toward Omega as he once thought may be premature.