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.     

The Evidential Value of Near-Death Experiences for Belief in Life After Death

In this paper, I explore the issue of what evidential value near-death experiences (NDEs) offer for belief in life after death. I survey the major positions on this issue, ranging from writers who believe that NDEs already offer convincing evidence for life after death, to physicalists who believe that they offer, at best, a very weak case. I argue that the present NDE evidence does suggest the possibility of life after death; however, such evidence is not yet overpowering or convincing. However, I go on to argue that NDEs do offer persuasive evidence for life after death for the individual who has the NDE. I end by suggesting that further research should be done on the most impressive type of NDE evidence for life after death, veridical perceptions during an NDE.     

The myth of the near-death journey

I examine in this article the meaning and developmental potential of the near-death experience (NDE) as a stimulus to inner exploration. The NDE as a prototype of the transcendent contact encounter offers a model for an evolutionary theory of religion. My own experiences and contemporary portrayals of NDEs suggest that the experience is a vehicle for the mythic renewal of our idea of death as a journey rather than as a termination, and may be a stimulus for spiritual revolution.     

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 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.     

The Near Death Experience as a Product of Isolated Subcortical Brain Function

This paper attempts to show that the sequence of a typical near death experience (NDE) is predictable and reproducible, enough to suggest that the NDE is a symptom of a specific altered mental state seen in a large number of medical and surgical conditions. I attempt to explain on an anatomical, physiologic, and psychological basis how NDEs might be caused, and suggest that NDEs might even be the basis of religion.I also describe an NDE of a 38-year-old insulin-dependent diabetic who developed hypoglycemia secondary to a lack of caloric intake to support her daily insulin usage. She did not appear to be life-threatened from a cardiovascular standpoint. During the hypoglycemic spell, the patient appeared to be in rapid eye movement (REM) sleep. Following resuscitation with an intravenous injection of dextrose, the patient returned to a normal mental status, but recounted a typical NDE.     

Intensity and memory characteristics of near-death experiences

Memories of Near-Death Experiences (NDEs) seem to be very detailed and stable over time. At present, there is still no satisfactory explanation for the NDEs’ rich phenomenology. Here we compared phenomenological characteristics of NDE memories with the reported experience’s intensity. We included 152 individuals with a self-reported “classical” NDE (i.e. occurring in life-threatening conditions). All participants completed a mailed questionnaire that included a measure of phenomenological characteristics of memories (the Memory Characteristics Questionnaire; MCQ) and a measure of NDE’s intensity (the Greyson NDE scale). Greyson NDE scale total score was positively correlated with MCQ total score, suggesting that participants who described more intense NDEs also reported more phenomenological memory characteristics of NDE. Using MCQ items, our study also showed that NDE’s intensity is associated in particular with sensory details, personal importance and reactivation frequency variables.     

The Amplification and Integration of Near-Death and Other Exceptional Human Experiences by the Larger Cultural Context: An Autobiographical Case

Although I became a parapsychologist in part to help me understand the near-death experience (NDE) I had in 1952 as an undergraduate, it was not until 1990 that I began to integrate my NDE into my life. Doing so alerted me to the role the larger cultural context plays in regard to NDEs and other exceptional human experiences (EHEs). I propose not only that we need to draw on cultural resources to amplify the meaning of our exceptional human experiences, but that EHEs themselves carry the seeds of cultural change.     

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.     

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.     

Gender and Trauma in the Near-Death Experience: An Epidemiological and Theoretical Analysis

In this article, I explore the nature of the fear-death experience (FDE) by way of an epidemiological analysis, and discuss the FDE as one of several causal theories of the near-death experience (NDE). I then pursue two hypotheses: (1) if the FDE model is correct, one would expect to find that a number of NDEs are preceded by traumatic experiences; and (2) if the FDE model is correct, one would expect to find that more NDEs are experienced by males than females. Chi-squared analyses on data from more than 500 NDE cases revealed that the first hypothesis cannot be rejected, while the second hypothesis can be rejected. I discuss the theoretical implications of these findings.     

A Rasch scaling validation of a ‘core’ near‐death experience

For those with true near‐death experiences (NDEs), Greyson's (1983, 1990) NDE Scale satisfactorily fits the Rasch rating scale model, thus yielding a unidimensional measure with interval‐level scaling properties. With increasing intensity, NDEs reflect peace, joy and harmony, followed by insight and mystical or religious experiences, while the most intense NDEs involve an awareness of things occurring in a different place or time. The semantics of this variable are invariant across True‐NDErs' gender, current age, age at time of NDE, and latency and intensity of the NDE, thus identifying NDEs as ‘core’ experiences whose meaning is unaffected by external variables, regardless of variations in NDEs' intensity. Significant qualitative and quantitative differences were observed between True‐NDErs and other respondent groups, mostly revolving around the differential emphasis on paranormal/mystical/religious experiences vs. standard reactions to threat. The findings further suggest that False‐Positive respondents reinterpret other profound psychological states as NDEs. Accordingly, the Rasch validation of the typology proposed by Greyson (1983) also provides new insights into previous research, including the possibility of embellishment over time (as indicated by the finding of positive, as well as negative, latency effects) and the potential roles of religious affiliation and religiosity (as indicated by the qualitative differences surrounding paranormal/mystical/religious issues).     

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.     

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 Theory of Essence. III: Neuroanatomical and Neurophysiological Aspects of Interactionism

This article continues the construction of a dualistic interactionist theory of the near-death experience (NDE), the theory of essence, which was begun in two previous articles (Arnette, 1992, 1995). The present work represents an extension of the theory to the microscopic level of analysis, in order to specify in detail the mechanism of essence-brain interaction and to address some general and specific objections to interactionism and the theory of essence. In the theory construction process, a second issue is addressed: that of the apparent multiplicity of causes of NDEs or NDE-like experiences. I show that this multiplicity is simply a manifestation of the mode of essence-brain interaction and is accurately predicted by the theory.     

Knowledge and Attitudes of Hospital Nurses in Italy Related to Near-Death Experiences

I distributed Nina Thornburg's Near-Death Phenomena Knowledge and Attitudes Questionnaire to 750 nurses in three Verona hospitals, and received 476 completed questionnaires. Questionnaire respondents had a modest knowledge of near-death experiences (NDEs). Nevertheless, respondents expressed a positive attitude towards NDEs in general, and towards patients who had had NDEs. Thirty-four percent of the nurses had personally encountered NDErs, and those nurses reported a higher level of knowledge than their colleagues who had not had that opportunity. Furthermore, in relation to the global sample, nurses who had encountered an NDEr showed attitudes that were more positive regarding both the NDE itself and the type of assistance they offered NDErs.     

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.     

An Israeli account of a near-death experience: A case study of cultural dissonance

The text of an Israeli near-death experience (NDE) is presented in translation from the Hebrew. This account is contrasted with the traditional Hebrew sources on NDEs or their equivalents, which formed part of the NDEr's native subculture. In the present case, the lack of congruence between the reported NDE and the expected cultural form led to intense confusion described by the NDEr. Further study is needed of folk traditions of NDEs.