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.     

God, Tragedy, and the Near-Death Experience: Evaluating Kushner's Perspectives on Theodicy

This article evaluates Harold Kushner's original and reconstructed perspectives on God and the theodicic problem on the basis of research on the near-death experience (NDE) and related phenomena. In response to a personal tragedy, Kushner reconstructed his thinking about God and tragedy from his original Causation-Power perspective to an Inspiration-Love perspective. The Causation-Power perspective posits that God causes human events and that tragic events do not actually contradict God's purpose or will, although tragic events may result from the human freedom to disobey God and suffer punitive consequences. In the Inspiration-Love perspective, human freedom expands to mean that God does not cause all events: God does not cause tragedy, suffers with the sufferer, and can intervene against tragic events only by inspiring people to cope with tragedy and care for others. Although the research findings are consistent with Kushner's emphasis on love and inspiration, the theme of divine power and purpose is also evident. Hence, Kushner should not have rejected entirely his early (Causation-Power) perspective. Identified in the research are forms of inspiration that Kushner did not take into account in his reconstructed (Inspiration-Love) view. The Causation-Power and Inspiration-Love perspectives seem incompatible and neither alone solves the theodicic problem. Nonetheless, they do complement one another; a resolution would permit an integrative understanding of God and tragedy.     

Near-Death Experiences and Spiritual Well-Being

People who have near-death experiences often report a subsequently increased sense of spirituality and a connection with their inner self and the world around them. In this study, we examined spiritual well-being, using Paloutzian and Ellison’s Spiritual Well-Being Scale, among 224 persons who had come close to death. Participants who reported having near-death experiences reported greater spiritual well-being than those who did not, and depth of spiritual well-being was positively correlated with depth of near-death experience. We discussed the implications of these findings in light of other reported aftereffects of near-death experiences and of spiritual well-being among other populations.     

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.     

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.     

The Meaning and Intensity of the Near-Death Experience

This is the second in a three-part study exploring the hypothesis that near-death experiences (NDErs) assign the meaning of the NDE by using causal (effect) and semantic (affect) attributions. To test this hypothesis, 32 spontaneous verbal accounts of NDEs were analyzed. Each statement comprising the account was coded and classified according to the six attributional types in the Norton-Sahlman matrices of attributional classification. On the bases of these findings, we conclude that NDErs abstract the most significant aspects of meaning from their experiences by the use of attributions expressing the purposes of the experience and the intentions of the participants. Second, the meaning and intensity of the experience derives from attributions of both effect (causality) and affective significance: the assignment of subjective meaning to objects and events (affect). Third, the findings demonstrate that there are significant changes in NDErs' overt and affective states, reinforcing our argument that meaning and intensity of the NDE is a function of how the experiencer assigns causation, in addition to the affective significance that the experiencer places on the events constituting the NDE.     

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.     

Hyperdimensional Perspectives in Out-of-Body and Near-Death Experiences

Recent theories of modern physics predict that the universe has more dimensions than are apparent to us. Many near-death experiencers report the perception that there are more dimensions than we are commonly aware of. These two statements might be related. This article examines the possibility of additional dimensions (hyperdimensions), what they would seem like, and whether they seem to be described by the unusual visual perspectives found in out-of-body and near-death experience accounts. I examine some implications of a hyperdimensional model of the universe.     

Spiritual Integration Predicts Self-Reported Mental and Physical Health

Data from 167 participants were used to establish the psychometric properties of the Reidhead spiritual integration scale, 31-item version (SI-31). Structural equation modeling was used to empirically evaluate influences on perceived health functioning, while accounting for possible confounds. The analyses showed that SI-31 predicted perceived mental and physical health while controlling for life satisfaction, religious variables, mood patterns, depression symptoms, and demographics. The importance of SI as a predictor of health-related outcomes is supported, as is the usefulness of the SI-31 in predicting these outcomes.     

Religious Experience,Religious Worldviews,and Near-Death Studies

The tense relation prevailing between representatives of conservative religion and other near-death researchers may be illumined by a look at the different functions religion has fulfilled in the past. Religion may be seen as centering on the meaningfulness of the world, on spiritual experience, or on salvation. In this essay, I sketch the place of these themes in the Great Religions. These themes have inherent mutual tensions that in the case of Christianity cannot necessarily be settled by appeal to the Bible, because different Christian groups have somewhat differing views of the source of authority. Furthermore, the Bible's authority is challenged by the results of modern scholarship. In light of these reflections, I see Michael Sabom's Light & Death (1998) as showing valuable data and insights but failing to respond to significant challenges.     

Spiritual Integration:

This paper examines the interface between the religious and social service communities surrounding the aging person. Linkages between the two sectors are discussed In terms of: (1) the ersonal or small group level; (2) the local community/local church level; and (3) the institutionalidenominational level. implications of these linkages for supporting the need for spiritual integration among older persons will be discussed.     

Congruence Between Near-Death and Mystical Experience

Near-death experiences, altered states during a brush with death, may include mystical features like a sense of sacredness and divine union, timelessness/spacelessness, positive mood, noetic quality, and ineffability. We quantified mystical elements in near-death experience by comparing responses on the Mysticism Scale of 292 near-death experiencers and 34 persons who had come close to death without near-death experiences. Two thirds of near-death experiencers reported mystical experiences during their brush with death, compared to none of the comparison survivors. Near-death experiencers scored higher on the Mysticism Scale than did nonexperiencers; they endorsed noetic quality, positive affect, and unity most often and ego loss, timelessness/spacelessness, and ineffability least often. Depth of near-death experience was correlated highly with scores on the Mysticism Scale, but factor analysis of features during the brush with death yielded two distinct factors representing mystical and near-death elements, suggesting that near-death experiences have commonalities with, but can be differentiated from, mystical experience.     

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.     

Different Kinds of Near-Death Experience: A Report on a Survey of Near-Death Experiences in Germany

This article provides a short summary of a representative survey on near-death experiences (NDEs) in Germany, which is the first of its kind in Europe. We tested several assumptions derived from previous research on NDEs, including the assumptions of a unified pattern of experience, the universality of the pattern, and the necessary link between NDEs and clinical death. We received replies from more than 2,000 persons, 4 percent of whom reported NDEs. The patterns of the NDEs did not seem to correspond to earlier findings: aside from being much more diverse, they also differed with respect to cultural variables, particularly the difference between religious interpretations and the differences between post-socialist East Germany and West Germany.     

The Near-Death Experience Content (NDE-C) scale: Development and psychometric validation

As interest grows in near-death experiences (NDEs), it is increasingly important to accurately identify them to facilitate empirical research and reproducibility among assessors. We aimed (1) to reassess the psychometric properties of the NDE scale developed by Greyson (1983) and (2) to validate the Near-Death Experience Content (NDE-C) scale that quantifies NDEs in a more complete way. Internal consistency, construct and concurrent validity analyses were performed on the NDE scale. Based on those results and the most recent empirical evidence, we then developed a new 20-item scale. Internal consistency, explanatory and confirmatory factor, concurrent and discriminant validity analyses were conducted. Results revealed (1) a series of weaknesses in the NDE scale, (2) a 5-factor structure covering relevant dimensions and the very good psychometric properties of the NDE-C scale, including very good internal consistency (Cronbach α = 0.85) and concurrent validity (correlations above 0.76). This new reliable scale should facilitate future research.     

Spiritual Care in the ICU: Perspectives of Dutch Intensivists,ICU Nurses,and Spiritual Caregivers

Since there are no scientific data available about the role of spiritual care (SC) in Dutch ICUs, the goal of this quantitative study was twofold: first, to map the role of SC as a part of daily adult ICU care in The Netherlands from the perspective of intensivists, ICU nurses, and spiritual caregivers and second, to identify similarities and differences among these three perspectives. This study is the quantitative part of a mixed methods approach. To conduct empirical quantitative cohort research, separate digital questionnaires were sent to three different participant groups in Dutch ICUs, namely intensivists, ICU nurses, and spiritual caregivers working in academic and general hospitals and one specialist oncology hospital. Overall, 487 participants of 85 hospitals (99 intensivists, 290 ICU nurses, and 98 spiritual caregivers) responded. The majority of all respondents (>70%) considered the positive effects of SC provision to patients and relatives: contribution to mental well-being, processing and channeling of emotions, and increased patient and family satisfaction. The three disciplines diverged in their perceptions of how SC is currently evolving in terms of information, assessment, and provision. Nationwide, SC is not implemented in daily ICU care. The majority of respondents, however, attached great importance to interdisciplinary collaboration. In their view SC contributes positively to the well-being of patients and relatives in the ICU. Further qualitative research into how patients and relatives experience SC in the ICU is required in order to implement and standardize SC as a scientifically based integral part of daily ICU care.     

Afterward: Making Meaning After a Frightening Near-Death Experience

The routes by which individuals attribute meaning to a near-death experience (NDE) appear to be similar, whether the experience was radiant or terrifying. This article explores three such avenues in relation to frightening experiences. I argue that resisting a terrifying NDE is likely to intensify fearfulness in an individual, and also that a similar effect occurs within society when this type of experience is resisted and misunderstood. The article concludes with an approach to synthesis and suggested techniques that may be useful in integrating the experience.