The popular appeal of the near-death experience

In this article I argue that as scientific research provides an ever-more-complete physiological explanation of the near-death experience (NDE), popular interest in NDEs will wane, because the transcendental interpretation, which holds that the NDE provides proof of an immaterial soul, an afterlife, and assorted paranormal phenomena, has always been the magnet that has attracted widespread attention to the subject. Since the transcendental interpretation resonates with our culture's deepest wishes, dreams, and fears, the television and newspapers have tended to focus on that model almost exclusively. This unbalanced presentation of near-death research has reinforced the traditional image of science as a cold, heartless enterprise. I speculate that, in terms of its popular appeal, future near-death research may well have more impact on the field of psychotherapy than that of religion or the paranormal.He has taught at Stanford University and at Villa Maria College.     

The myth of the myth of supervenience

Philosophical Studies - Supervenience is necessary co-variation between two sets of entities (properties, facts, objects, etc.). In the good old days, supervenience was considered a useful...     

The resurrection as near-death experience

I suggest in this paper that Jesus Christ was not clinically dead but in a deep coma when he was taken down from the cross. He was revided by Joseph of Arimathea, who was permitted to take Jesus's body into his care. By Pentecost, seven weeks later, Jesus had finally recovered from his wounds, and his reappearance convinced his followers that he was the Son of God. I suggest that the Resurrection was not a physical happening, but a near-death experience. As such, it was totally real to Christ himself, and it also confirmed his belief that he could, by proxy, discharge humanity's sins.Roger B. Cook, M.A., was until 1991 a lecturer at the Open University, Milton Keynes, England.     

The use of near-death phenomena in therapy

Though near-death studies have yielded few practical applications, some psychotherapists have used insights from near-death experiences (NDEs) to treat a variety of problems. Using hypnosis, relaxation methods, or electric shock to initiate a conversation with a purported spirit possessing the patient, the therapist persuades the spirit to join others in a land of ethereal beauty and light similar to the transcendental realm of an NDE, or simply to go directly into the light. Such techniques are treated as a culmination of the spirit's NDE; that is, the purported possessing spirits had their original death experiences terminated prior to entering the transcendental stage, but instead of returning to their own bodies, they appear to have invaded the bodies of others. Some persons may leave themselves open to invasion through substance abuse or occult practices.     

Pediatric near-death experiences

A review of one previously reported and three new pediatric near-death experiences (NDEs), in which the experiencers were interviewed as children, suggests that the childhood core NDE as described by Melvin Morse and colleagues may be expanded to include feeling pain-free, seeing a light at the tunnel's end, entering the light, and time alteration. These cases also suggest that the life review may be a function of chronological age.     

Clinical approaches to the near-death experiencer

The literature on near-death experiences (NDEs) and their aftereffects has focused on the positive personality transformations and spiritual development that often follow an NDE, while it has neglected the emotional and interpersonal problems sometimes precipitated by the experience. We report general guidelines and specific interventions, developed at an interdisciplinary conference, to assist NDErs in coping with psychological difficulties following their experiences.This report was based on a conference on Clinical Approaches to the Near-Death Experience, sponsored by the International Association for Near-Death Studies, February 5–9, 1984, in Pembroke Pines, FL, and funded in part by a grant from the Institute of Noetic Sciences. The authors gratefully acknowledge the contributions of the other participants in that conference: Patricia Bahr, Boyce Batey, Sharon Batey, Nancy Bush, Kimberly Clark, M.S.W., Diane Corcoran, R.N., Ph.D., Elaine Durham, Linda Fleishman, Charles Flynn, Ph.D., Margaret Huddleston, Joan Kaye, Esther Knecht, Carolyn Lewis-Stone, M.S.W., Jean Marr, Ph.D., John McDonagh, Ph.D., Anne-Marie Meagher, M.D., John Migliaccio, M.Ed., Judith Miller, Ph.D., Raymond Moody, Jr., M.D., Ph.D., Leslee Morabito, Annalee Oaks, R.N., M.A., Ruth Orner, Ph.D., Carol Parrish-Harra, Madelaine Podurgiel, R.N., Ph.D., Laurie Schwartz, Joyce Strom-Paikin, R.N., M.S., Robert Sullivan, Nina Thornburg, M.S.N., Israel Topel, M.D., and Kate Wyatt, Ph.D.     

The myth of the encoding-retrieval match

Modern memory researchers rely heavily on the encoding-retrieval match, defined as the similarity between coded retrieval cues and previously encoded engrams, to explain variability in retention. The encoding-retrieval match is assumed to be causally and monotonically related to retention, although other factors (such as cue overload) presumably operate in some circumstances. I argue here that the link between the encoding-retrieval match and retention, although generally positive, is essentially correlational rather than causal--much like the link between deep/elaborative processing and retention. Empirically, increasing the functional match between a cue and a target trace can improve, have no effect, or even decrease retention performance depending on the circumstance. We cannot make unequivocal predictions about retention by appealing to the encoding-retrieval match; instead, we should be focusing our attention on the extent to which retrieval cues provide diagnostic information about target occurrence.     

The myth of the encoding-retrieval match

Modern memory researchers rely heavily on the encoding-retrieval match, defined as the similarity between coded retrieval cues and previously encoded engrams, to explain variability in retention. The encoding-retrieval match is assumed to be causally and monotonically related to retention, although other factors (such as cue overload) presumably operate in some circumstances. I argue here that the link between the encoding-retrieval match and retention, although generally positive, is essentially correlational rather than causal—much like the link between deep/elaborative processing and retention. Empirically, increasing the functional match between a cue and a target trace can improve, have no effect, or even decrease retention performance depending on the circumstance. We cannot make unequivocal predictions about retention by appealing to the encoding-retrieval match; instead, we should be focusing our attention on the extent to which retrieval cues provide diagnostic information about target occurrence.     

The myth of the categorical counterfactual

I aim to show that standard theories of counterfactuals are mistaken, not in detail, but in principle, and I aim to say what form a tenable theory must take. Standard theories entail a categorical interpretation of counterfactuals, on which to state that, if it were that A, it would be that C is to state something, not relative to any supposition or hypothesis, but categorically. On the rival suppositional interpretation, to state that, if it were that A, it would be that C is to state that it would be that C relative to the supposition that it were that A. The two interpretations make incompatible predictions concerning the correct evaluation of counterfactuals. I argue that the suppositional interpretation makes the correct prediction.

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.     

The impact of a near-death experience on family relationships

This study explores the influence that a near-death experience (NDE) had on the family relationships of eleven NDErs, based on in-depth interviews. I detail the changes in relationships with extensive quotes providing data on family interactions. Analysis of the adjustments of NDErs within their family relationships reveals that while some families cope well and are positively influenced by an NDE, others may encounter difficulty and cease to function as they previously did. The transformation that NDErs themselves undergo, as well as the attitudes of others toward the NDE and the NDEr, are instrumental in altering NDErs' family relationships.This paper was excerpted and adapted from his seniors honors thesis.     

The myth of the control of suffering

Is it true that the suffering associated with chronic illness can be controlled in all but a few intractable cases? The bio-ethical literature gives the impression that suffering is primarily pain and that a competent physician should be able to control suffering. This perception jibes neither with my forty years of clinical experience nor with suffering as depicted in novels. Using Kenaz' novel,The Way to the Cats as a starting point, I argue that, with regard to suffering and illness, fiction is closer to reality than professional literature, and suffering is far more than pain. I content that the control of suffering is a modern myth. This argument applies equally well to the control of non-insulin dependent diabetes. Patient selection, duration of follow-up, remembering what we want to remember, bias, self-fulfilled prophecy, and asking the wrong questions are offered as partial explanation for the gap between perception and reality. The complexity of suffering and the elusiveness of its control should be honestly recognized.     

Intellectual disability and the myth of the changeling myth

This article investigates the historical sources for the idea of the "changeling" or substitute child as an explanation for congenital intellectual disability. Pre-modern sources for this idea are elite and theological as much as popular and folkloric, nor do they refer to intellectual disability in any sense recognizable to us. Rather, both the concept of intellectual disability and the notion of a transhistorical changeling myth emerge from the historical core of modern psychology.