A Prospective Analysis of Near-Death Experiences in Cardiac Arrest Patients

The objective of this study was to assess prospectively the frequency of near-death experiences (NDEs) in patients suffering a cardiac arrest, to characterize these experiences, and to assess their impact on psychosocial and spiritual attitudes. We prospectively evaluated all patients who suffered a cardiac arrest at Barnes-Jewish Hospital from April 1991 through February 1994, excluding those in the surgical intensive care unit, using a scale designed to specify criteria for NDEs, a recorded interview regarding the experience, an experience rating form, and a follow-up questionnaire regarding psychosocial attitudinal life changes. Of the 174 patients who suffered a cardiac arrest, 55 patients survived, of whom 30 patients were interviewable. Of those 30 patients interviewed, seven (23 percent) had a NDE, and four others (13 percent) reported an NDE during a prior life-threatening illness. The experiences were most frequently characterized by ineffability, peacefulness, painlessness, lack of fear, detachment from the body, and no sense of time or space. Significant differences were noted in the follow-up psychosocial assessment between patients who experienced an NDE and those who did not with regard to personal understanding of life and self, attitudes toward others, and changes in social customs and religious/spiritual beliefs. Of importance, patients reported it was beneficial to receive psychosocial support before hospital discharge after having an NDE. The results suggest that NDEs are fairly common in cardiac arrest survivors. The experiences consisted of a number of core characteristics and changed psychological, social, and spiritual awareness over both the short and long term.     

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.     

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 EXPERIENCES AND SPIRITUALITY

Abstract. Some individuals when they come close to death report having experiences that they interpret as spiritual or religious. These so‐called near‐death experiences (NDEs) often include a sense of separation from the physical body and encounters with religious figures and a mystical or divine presence. They share with mystical experiences a sense of cosmic unity or oneness, transcendence of time and space, deeply felt positive mood, sense of sacredness, noetic quality or intuitive illumination, paradoxicality, ineffability, transiency, and persistent positive aftereffects. Although there is no relationship between NDEs and religious belief prior to the experience, there are strong associations between depth of NDE and religious change after the experience. NDEs often change experiencers' values, decreasing their fear of death and giving their lives new meaning. NDEs lead to a shift from ego‐centered to other‐centered consciousness, disposition to love unconditionally, heightened empathy, decreased interest in status symbols and material possessions, reduced fear of death, and deepened spiritual consciousness. Many experiencers become more empathic and spiritually oriented and express the beliefs that death is not fearsome, that life continues beyond, that love is more important than material possessions, and that everything happens for a reason. These changes meet the definition of spiritual transformation as “a dramatic change in religious belief, attitude, and behavior that occurs over a relatively short period of time.” NDEs do not necessarily promote any one particular religious or spiritual tradition over others, but they do foster general spiritual growth both in the experiencers themselves and in human society at large.     

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).     

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.     

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.     

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 Nature and Meaning of the Near-Death Experience for Patients and Critical Care Nurses

This study was designed to develop a conceptual framework for the near-death experience (NDE), reflecting its nature and meaning for the patient and the critical care nurse. The study used naturalistic inquiry to examine the question: What is the nature and meaning of an NDE and how has it influenced the individual's view of the self, the future, and feelings and beliefs about life and death? The NDE Scale (Greyson, 1983) was used with patients and semi-structured interview guides were used with both nurses and patients to explore the NDE from a comprehensive perspective. An NDE was defined as the report of “unusual” recollections associated with a period of unconsciousness during either serious illness or injury, or resuscitation from a cardiac or respiratory arrest. The sample included 12 patients who experienced an NDE and 19 nurses who cared for patients who experienced NDEs. This study highlighted the emotional aspects of the NDE. Patients described how the NDE transformed their lives and nurses reported how their experiences with patients changed them personally and professionally.     

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.     

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.     

Incidence of near-death experiences following attempted suicide

Near-death experiences (NDEs), profound subjective experiences occurring during a close brush with death and containing transcendental or mystical elements, have been reported to reduce suicidal ideation, despite their "romanticization" of death. Among 61 consecutive hospital admissions for attempted suicide, 16 patients (26.2%) reported NDEs precipitated by the attempt. NDEs were not significantly associated with any demographic factors. In light of the frequency of NDEs following attempted suicide, further studies are indicated in regard to the effect of those experiences on subsequent suicidal behavior.     

The devil in heaven: A near-death experience with both positive and negative facets

Although the considerable majority of reported near-death experiences (NDEs) are associated with positive affect, there are occasional cases of so-called negative NDEs that are dominated by fear and anguish. The phenomenological status of the negative experiences and their relationship to the more typical positive NDEs have been the subject of increasing speculation. In that light, the NDE described in this paper is of interest because it began to unfold as a positive experience but then changed course to become a negatively toned one. We present the details of this case and note its principal theoretical implications.     

Near-death experiences in India: They have tunnels too

An advertisement in an Indian newspaper solicited accounts from people who had come close to death. Of 19 received, 7 reported no experiences, 4 reported dreamlike experiences, and 8 reported near-death experiences (NDEs). These DNEs were comparable to those reported by Ray-mond Moody, and included tunnels, dark spaces, and bright lights, contrary to previous reports of Indian cases. Many respondents reported positive life changes regardless of whether or not they had an NDE.     

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.     

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.     

Near-death experiences precipitated by suicide attempt: Lack of influence of psychopathology,religion, and expectations

Near-death experiences (NDEs), transcendental or mystical events experienced on the threshold of death, have been speculated to arise from psychopathology or from pre-existing expectations of the dying process, although such speculations have never been tested. Sixty-one consecutive suicide attempters were interviewed in this empirical study of persons who would be expected to have a high rate of both psychopathology and coming close to death; 16 (26%) reported near-death experiences (NDEs) as a result of the attempt. The group reporting NDEs and the group not reporting NDEs did not differ from each other in any parameters measuring psychopathology, religious background, or expectations of death and dying.At the time of this study, he was Assistant Professor of Psychiatry at the University of Michigan Medical School.     

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.     

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.