Near-death experiences and self-transformation

The near-death experience (NDE) may be one of many mechanisms that may activate renewal and transformation, fundamental tendencies of the psyche. An examination of three successive NDEs in one individual suggests that such alterations of consciousness weaken ego control and foster transcendence of the ego, promoting transformation and regeneration.     

Near-death experiences: Perceptionis reality

The authors propose three etiologies responsible for the neardeath experience, which they refer to as an altered state of consciousness: physiologic, pharmacologic, and psychologic. They recommend research to determine what developmental factors influence the emotionality of the experience and how in-depth understanding can be used to provide better patient care.     

Near-death experiences and the physio-kundalini syndrome

Near-death experiences (NDEs), transcendental experiences on the threshold of death with profound implications for both patient care and religious belief, have been hypothesized to be related to the awakening of a biological process known in Eastern traditions as kundalini. In a test of this proposed association between kundalini and NDEs, a sample of near-death experiencers acknowledged significantly more symptoms of a physio-kundalini syndrome than did control subjects.This article is based in part on a presentation at the First Annual Symposium of the Kundalini Research Network in Watsonville, California, on June 18, 1992.     

Near-death experiences and the temporal lobe

Abstract— Many studies in humans suggest that altered temporal lobe functioning, especially functioning in the right temporal lobe, is involved in mystical and religious experiences. We investigated temporal lobe functioning in individuals who reported having transcendental "near-death experiences" during life-threatening events. These individuals were found to have more temporal lobe epileptiform electroencephalographic activity than control subjects and also reported significantly more temporal lobe epileptic symptoms. Contrary to predictions, epileptiform activity was nearly completely lateralized to the left hemisphere. The near-death experience was not associated with dysfunctional stress reactions such as dissociation, posttraumatic stress disorder, and substance abuse, but rather was associated with positive coping styles. Additional analyses revealed that near-death experiencers had altered sleep patterns, specifically, a shorter duration of sleep and delayed REM sleep relative to the control group. These results suggest that altered temporal lobe functioning may be involved in the near-death experience and that individuals who have had such experiences are physiologically distinct from the general population.     

Near-death experiences: A neurophysiologic explanatory model

Prior hypotheses as to the etiology of near-death experiences (NDEs) have been limited to psychiatric explanations or brief discussions of endorphins as causative agents. We present a neurophysiological explanation for NDEs based on their similarities with lysergic acid-, ketamine-, and hypercapnia-induced hallucinations. We believe the core NDE is genetically imprinted and triggered by serotonergic mechanisms.     

Near-death experiences and the measurement of blood gases

Although cerebral anoxia is not thought to be responsible for triggering near-death experiences (NDEs), the issue is not so clear in the case of hypercapnia. Detection of normal blood gases in Michael Sabom's (1982) case study seems to be the major reply to suggestions that hypercapnia may have a causal role in NDEs. We argue, however, that routine arterial measures of blood gases are not a reliable indicator of cerebral levels.     

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 the pursuit of the ideal society

Up to one half of near-death experiencers report a social and physical realm beyond death. I describe the features of this afterlife society and compare them with previous ideas about the ideal society. I argue that the society so often mentioned by near-death experiencers is a unique type of utopian society. As stories from utopia, near-death experiences (NDEs) serve as inspirational narratives that help us re-evaluate the social world and our place in it. They also help integrate sometimes contradictory paradigms from religion, politics, and science. In this way, NDE narratives may be seen as the latest chapter in a long search for better social ideas about living harmoniously with each other.     

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.     

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 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.     

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.     

Near-death experience as mystical experience

Near-death experience exhibits many attributes of mystical awareness. Assessing the mystical quality of psychedelic experience, Walter Pahnke identified a nine-category typology of mystical experience. It is used here to illustrate the mystical nature of near-death experience. The typology also describes the self-transformation which follows the mystical state of consciousness. Self-transformation results from near-death experience. Pahnke's mystical typology characterizes the near-death experience and allows for a definition of near-death experience as a mystical state.     

Near-death experience: A review from pastoral psychology

Published interpretations of near-death experience from the vantage of pastoral psychology are virtually nonexistent. Subjective reports from survivors and investigative contributions from other disciplines are scattered and diverse. A comparison of twenty-one near-death experience transcendence accounts with the available literature may not only offer direction for further systematic inquiry but also contribute to our pastoral understanding of life and death.He is a candidate for the S.T.D. in pastoral psychology at San Francisco Theological Seminary, San Anselmo, California, and a Fellow in the American Association of Pastoral Counselors.The author gratefully acknowledges the help of his brother, Michael B. Sabom. M.D., of the Emory University Medical School, Atlanta. Georgia, in the preparation of this article, it is to his continuing pastoral work with NDE survivors that this article is dedicated.     

濒死体验研究及其现实意义

论述了被科学界一直视为神秘现象的濒死体验,认为濒死体验就是指那些已经被判断为临床死亡的人被救活后所报告的他们死亡时的主观体验。介绍了典型濒死体验的特征和濒死体验的研究历史,特别是介绍了库布勒.罗斯和雷蒙德.穆迪的研究,最后探讨了濒死体验给人类的重要启示,并建议在我国开展濒死体验研究。     

Thomas Kuhn revisited: Near-death studies and paradigm shifts

Near-death studies can be viewed within a theoretical framework of paradigms and paradigm shifts as explicated by Thomas Kuhn (1962). Assuming the validity of Kuhn's model, I hypothesize that the paradigm of today's normal science is shifting to a new paradigm to accommodate data from near-death studies.