Thanatoperience

Near-death experiences (NDEs) can be seen as special cases of psychological transition. They often involve a deep transformation in the sense of self. I examine the NDE as such, according to my phase theory of transition, and I analyze an NDE with the help of that theory. I conclude that the study of NDEs may provide insight into the general psychology of transition.     

One therapist, four cultures: working with families in Greater China

Rather than addressing ethnicity through a pre–set cultural lens, I discuss how my experiences as a family therapy trainer in Singapore, Hong Kong, Taiwan and Shanghai taught me to understand culture through the lens of the family. Similarities and differences among these cultural domains were reviewed. I also demonstrate how each encounter shaped my emotional responses and ways of intervention in the course of family interviews. Even though I belong to the same ethnic background, I had to interact differently in different arenas, despite my cultural values and theoretical orientation.     

A Near-Death Experience Followed by the Visitation of an “Angel-Like” Being

I describe a near-death experience (NDE) followed by a religious experience 15 years later in which the subject was visited by the same angel-like figure that she saw in the NDE. I describe details of the NDE and of the subsequent visitation; note transformational changes in behavior and associated aftereffects; examine childhood experiences possibly related to the NDE; review the presence of angels in Biblical and mystical literature and in contemporary media; and suggest a possible relationship between latent paranormal abilities and the occurrence of a variety of exceptional experiences.     

Retrospective reflexivity: The residual and subliminal repercussions of researching war

Stories of the war have been a known part of my story as granddaughter of Polish post-war migrants. Yet venturing into these stories as researcher has been troubling; I found their closeness and their raw emotion difficult to process. Significant sections of my interview schedules entailed participants recounting their own, their parents' or their grandparents' stories of war and migration, with traumatic episodes frequently intersecting into their stories. As a researcher, these traumatic narratives have had a residual quality, lasting in my subconscious long after the interviews themselves and doctorate for which they were conducted had finished.In this paper, I focus on experiences of, and reactions to listening to, analysing and writing about these traumatic cultural memories. Collins (1998: 3.35) has observed that ‘the emotions experienced, whether by the interviewer or interviewee, are as real, as important and as interesting as any other product of the interview’; my powerfully felt experiences with traumatic content have validated this sentiment. With a retrospective reflexivity I now realise that these cultural memories were not the only ‘product’ of my research, but that how they were narrated and how I dealt with them were also a significant part of the research process, and indeed stories in themselves. Here I attempt to retell how these stories impacted me as the researcher; how in the case of particularly harrowing stories, I also needed time to absorb the narratives, to comprehend the participant's experiences and their ability to narrate such stories, and to recover from the experience of listening to such accounts.     

Pastoral care is evangelism

Conclusion I consider the years which I spent in the study of pastoral psychology as the wedge which opened the door to genuine ministry for me. I doubt if I would have stayed in the pastorate without it. Furthermore, the disciplines of that study have been the basis for continued growth. I am conscious of the need to constantly develop deeper understandings of human nature, of the methods by which people can be helped, and to become more effective in using the resources of religion in meeting human need. I am aware of the importance of supervised examination of my own early experiences in order that I may understand their relationship to my pastoral and administrative work.Pastoral psychology has helped me acknowledge the relationship between my personal emotional handicaps and my vocational function. Furthermore, I am learning to remember that most religious learning is not conceptual but experimental. Faith is caught, not taught. If persons are to know the love of God, then they need a pastor whose maturity of faith, spirit of consecration, and integrity of life incarnate God's love.     

Double narrative of a researcher and the researched: the journey of English-language learning

As I embarked on my PhD study in Australia, I felt excited because my study was born out of reflection on my own journey of English-language learning. I decided to use my experiences as a touchstone for an understanding of the experiences of others like me. The study presented here is part of a larger study and is a double narrative that explores the researcher’s and the four participants’ experiences of learning English language in their home country contexts and also in Australia while they are studying in an Australian tertiary context. Through a reflective practice, I have reflectively studied my and the participants’ experiences with language learning strategies (LLS) to improve English-language skills and to better socialise into Australian academic and social discourses as international students. By linking the researcher and the researched closely, this research makes a contribution to English learning and teaching on the development of English-language skills of international students through the use of LLS. It provides some implications to institutions and advice to students like me.     

Living and Loving Cybernetics

How we learn to interpret our experiences influences the sorts of experiences we seek. In other words, habits of mind become habits of action. Cybernetics, as a way of thinking, changes how we act. My testimony demonstrates that the appeal of cybernetics remains strong today, for those who are lucky enough to stumble across its beauty, as I was. Cybernetics contributed to the theoretical foundation and conceptualization of my dissertation, and it positively influences my teaching, whether I am teaching cybernetics explicitly or not. While I am fortunate to be able to integrate cybernetics in my work, what delights me most is living it in my every day.     

Two assessments, by and for the assessor

In this article, I describe 2 assessment experiences, 1 in graduate school and the other more recently, which taught me important personal lessons. Both of the experiences helped me grow as a psychologist and helped me in my own personal life as well. Both experiences dealt with highly personal central issues in my life; the first concerning the development of empathy and the second, important issues centering around aging and death.     

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.     

JUSTICE AS INHERENT RIGHTS: A RESPONSE TO MY COMMENTATORS

The critical comments by my fellow symposiasts on my book, Justice: Rights and Wrongs , have provided me with the opportunity to clarify parts of my argument and to correct some misunderstandings; they have also helped me see more clearly than I did before the import of some parts of my argument. In his comments, Paul Weithman points out features of the right order conception of justice that I had not noticed. They have also prodded me to clarify in what way rights are trumps; and both his comments and Bernstein's have prodded me to clarify certain aspects of the theistic account of human rights that I offered. Attridge's comments lead me to see that I was perhaps over-zealous in emphasizing the objective aspects of the semantic range of dikaiosunê as used in the New Testament and downplaying the subjective aspects. And O'Donovan's comments have provided me with the opportunity to make clear that my account of rights is not an immunities account that presupposes nominalism, and to emphasize the ways in which it is not an asocial individualistic account.     

A psychologist grows in Brooklyn: reflections from the past

In this autobiography, I begin by describing how I made many important decisions in my life without much conscious or verbalized thought. I cover information about my parents, grandparents, early school experiences, and both college and graduate school. The autobiography also includes a detailed discussion of my 41 years of teaching at the University of Tennessee. I discuss important experiences that helped me to become a clinical psychologist and a teacher. I conclude the article with a personal experience concerning the death of my mother and an early memory.     

Healing presence in the psychotherapist

Abstract

Throughout graduate school I felt compelled to become a fine psychotherapist. Implicit in that motivation was my curiosity about what makes a psychotherapist effective. My curiosity was inspired by my experience with one therapist who helped me activate profound transformation. After identifying intuitive inquiry (Anderson, 1998, 2000, 2004) as my research method, I explored that experience through meditation, reading, and conversation and eventually identified her healing presence as the core quality that differentiated her from other therapists I had known. Though technique and experience are important, I sensed that it was her healing presence that allowed her to use technique and experience skillfully. Throughout Cycle 1 of intuitive inquiry, the “text” that claimed me was my personal experience of her healing presence, her ability to be present, to connect with me, to see me, and even, to love me. Through intuitive inquiry, I was able to expand my understanding of the healing presence of a psychotherapist to incorporate the experiences of many others.     

Angels in near-death experiences

The literature on near-death experiences (NDEs) contains no substantive discussion of angels in NDEs, even though there are references to angels in several studies of these experiences. In this article I identify angels in NDEs and describe their functions in the NDE based on published NDE accounts. I conclude that angels are personages with whom the NDEr does not usually recall having previous acquaintance. Angels, serve as guides, messengers, or escorts in the NDE.This research was supported by a sabbatical leave granted by the Sabbatical Leave Commitee of Western New Mexico University.     

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.     

2000 Carolyn Sherif Award Address: Some Life Lessons

This paper recounts some of the lessons I have learned from African Americans, including those I taught at Howard University, from research, from my struggle for pay equity, from my experiences with leadership organizing a community event, and from having cancer. I do not think any of these "lessons" are unique to me. I hope that sharing them will be helpful to others. Many of these lessons are about empowerment and acceptance.     

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.     

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.     

Discontinuities,side steps,and finding a proper place: an autobiographical account

In this invited autobiography, I present an account of some influential events and experiences in my life that led me eventually, after some false starts, to a career in personality assessment psychology. The psychological research and applied areas (self-report personality assessment and cross-cultural research) with which I have been identified for over 40 years can, however, be seen in early interests, although their impact and their direction were not always apparent at the time of occurrence. Several people who were influential in my career development are noted and a number of important collaborators who helped sustain my efforts in personality assessment research and practice over the years are highlighted.     

Response to Commentaries on "The Ketamine Model of the Near-Death Experience ..."

The commentators on my paper raised several interesting issues. Set and setting do influence drug effects, but they also influence near-death experiences (NDEs). Some NDEs are very anxiety-generating, just like some ketamine experiences, though frightening NDEs have been ignored by most researchers. High frequency, compulsive ketamine use is rare. While dimethyltryptamine (DMT) may induce NDEs, this is far from typical, while NDE-like effects are typical of ketamine. Rapidity of onset is not related to the capacity of a drug to induce NDEs. The reality of endopsychosins is doubtful, but the reality of N-methyl-D-aspartate (NMDA) blocking mechanisms is not. NDEs and dream sleep may involve similar mechanisms. Altered states of consciousness do not require a normally functioning brain. Finally, I discuss the possible evolutionary advantage of the NDE mechanism.     

The Immigrant Analyst: A Journey From Double Consciousness Toward Hybridity

In this paper I utilize the concept of “double consciousness” as a framework for theorizing the subjectivity of the immigrant analyst. I invite the reader to journey with me as I deconstruct my experiences as an immigrant analyst in North America in order to depict how “double consciousness” shapes subjectivity. I show that I developed a binary, bifurcated analyst self, despite my wish to become a multicultural analyst who could “stand in the spaces.” This subtly clouded my clinical judgment causing me to side with the immigrant boyfriend of an American patient and to ignore significant differences between myself and a French patient because he too was an immigrant. When I named and processed my “double consciousness” I experienced resignification, my subjectivity was reconfigured, I was able to experience a panoply of selves, a hybrid “me-ness,” and I could recognize and address “double consciousness” in my immigrant patients.