Search Results (8)

Background: Induced after-death communication (IADC) experiences have been reported to share many phenomenological features with Near-Death Experiences (NDEs). This study aimed to empirically test the hypothesis that the majority of IADC experiences manifest a phenomenology that largely overlaps with that of NDEs. Methods: A cross-sectional observational design with retrospective data collection was employed. Fifty-nine participants (M = 56.25 years, SD = 10.18) who had previously undergone IADC therapy completed the Italian version of the Near-Death Experience (NDE) Scale. Descriptive analyses and repeated measures ANOVA were conducted to examine total scores and differences across subscales. Results: A total of 51 participants (86%) exceeded the established NDE threshold (≥7), with a mean total score of 14.69. The highest scores were observed on the Transcendental and Affective subscales, whereas the Paranormal subscale showed the lowest average scores. The Cognitive subscale exhibited intermediate values. Item-level analyses confirmed the high intensity of core NDE features, such as perceiving otherworldly environments, encountering deceased loved ones, and experiencing profound peace. Conclusions: This study provides the first empirical evidence of phenomenological overlap between IADC experiences and NDEs. These results shed light on the processes underlying the effectiveness of IADC therapy. Full article

Background: According to prevailing views in neuroscience, near-death experiences (NDE) occurring after severe head trauma, critical illness, or coma are often life-transforming experiences in which no awareness or sensory experience of any kind is possible. Although there are general patterns, each case is quite different from the other and requires accurate recording and reporting to potentially explain the phenomenon. Aim: This narrative study aimed to explore a pregnant woman’s NDE due to complications from MERS-CoV. Methods: This was a qualitative narrative study with the administration of two unstructured interviews. After the second interview, the participant completed the Greyson NDE scale, presented through descriptive statistics. Qualitative data were analyzed using Labov’s model of narrative analysis through abstract, orientation, complicating action, evaluation, resolution, and coda. Results: The Greyson scale resulted in a total score of 12, confirming that the patient had experienced an NDE. Labov’s model of narrative analysis revealed that the patient’s experience was not limited to the NDE but had implications for her recovery and life. The patient experienced all three types of NDEs: out-of-body, transcendental, including the transition of consciousness to another dimension, and a combined experience. She also suffered from prolonged hallucinations, neuropathy, and post-intensive care syndrome (PICS). At the same time, the patient experienced what is known as NDE aftereffects, which are caused by a change in beliefs and values; she began to lead a more altruistic life and became interested in the meaning of life. Conclusions: NDE survivors should be encouraged to talk more and share their stories with others if they wish. This study not only investigates the NDE but also considerably adds to the existing literature by integrating a unique cultural view from a country outside of the US and other Western nations, and it highlights the significant role of healthcare providers in NDEs and the importance of communication with comatose patients. It underscores the need for compassion when dealing with patients with NDEs. Full article

After cardiac arrest (CA), some patients report impressions with highly realistic features, often referred to as near-death experience (NDE). The frequency of such episodes seems to be variable, with various types of content. In a prospective study, we subjected 126 CA cases treated at the Department of Emergency Medicine of the Medical University of Vienna under carefully controlled conditions to a structured interview. We included all patients admitted due to CA, whose communicative abilities were restored and who agreed to participate in the study. The questionnaire inquired as to living conditions, attitudes towards issues of life and death, and last recollections before and first impressions after the CA. The majority of the subjects (91 = 76%) replied to inquiries concerning impressions during CA with “nothing” or “blackout”, but 20 (16%) gave a detailed account. A German version of the Greyson questionnaire specifically addressing NDE phenomena (included towards the end of the interview) resulted in ≥7 points in five patients (4%). Three patients reported a meeting with deceased relatives (one with 6 Greyson points), one an out-of-body episode, and one having been sucked into a colorful tunnel. Eleven of these twenty cases had their cardiopulmonary resuscitation (CPR) started within the first min of CA, a higher fraction than cases without experience. Reported experience after CA was of high significance for the patients; many of them changed their point of view on issues of life and death. Full article

There has been a continuous discussion of religious experience since William James, culminating in a rich and varied literature on the epistemology of religious experience in the late twentieth century. There has also been a burgeoning literature on near-death experiences (NDEs), largely on neurology and physiology and sometimes as possible counterevidence to naturalism. One important subject is largely missing, and that is a discussion of NDEs as religious experiences, and what light that might shed on their epistemic status. This paper is an attempt to fill that gap. In part one, we will delineate the topic of NDEs and what medical science has to say about them. In part two, we will lay out a general view of the epistemology of religious experience. In part three, we will apply that understanding of religious experience to NDEs and draw what lessons we may. Full article

Many people who have had a near-death experience (NDE) describe, as part of it, a disturbed sense of having a “distinct self”. However, no empirical studies have been conducted to explore the frequency or intensity of these effects. We surveyed 100 NDE experiencers (Near-Death-Experience Content [NDE-C] scale total score ≥27/80). Eighty participants had their NDEs in life-threatening situations and 20 had theirs not related to life-threatening situations. Participants completed the Ego-Dissolution Inventory (EDI) and the Ego-Inflation Inventory (EII) to assess the experience of ego dissolution and inflation potentially experienced during their NDE, respectively. They also completed the Nature-Relatedness Scale (NR-6) which measures the trait-like construct of one’s self-identification with nature. Based on prior hypotheses, ratings of specific NDE-C items pertaining to out-of-body experiences and a sense of unity were used for correlational analyses. We found higher EDI total scores compared with EII total scores in our sample. Total scores of the NDE-C scale were positively correlated with EDI total scores and, although less strongly, the EII and NR-6 scores. EDI total scores were also positively correlated with the intensity of OBE and a sense of unity. This study suggests that the experience of dissolved ego-boundaries is a common feature of NDEs. Full article

There is a substantial literature on the question of whether methodological naturalism (MN) is and/or should be among the principles operative in the natural and social sciences; moreover the status of MN has been one of the battle grounds in prominent debates regarding the demarcation lines between science and theology (e.g., the debate over whether intelligent design hypotheses can ever count as genuinely scientific). I review some concrete examples of the use of thought experiments in this context, and argue that there are realistic thought experiments showing how metaphysical naturalism (MTN) could be subjected to empirical falsification; that in turn implies that MN should not be employed universally as an operative principle in the sciences. I conclude by discussing some recent actual experimental work concerning near-death experiences (NDEs), work which may point towards the likelihood of just such empirical falsification taking place in the relatively near future. Full article

American theories of reincarnation have a long and complex history, dating from 1680s to the present. It is the purpose of this paper to highlight the main currents of reincarnation theory in the American context, giving a brief historical survey. Sources surveyed begin with Native American traditions, and then move to immigrant traditions based in Western Esotericism, Christianity, Judaism, missionary Hinduism and Buddhism, Spiritualism, Theosophy, Rosicrucianism, and concludes with more current theoretical influences, based in paranormal science research. The paper demonstrates that current theories of reincarnation are increasingly less dependent upon religious support and increasingly based in direct personal experience, paranormal research, and new therapeutic models. The paper concludes with some reflections on the complexity of reincarnation theory and raises questions concerning the future development of such theory. Full article

Near-death experiences (NDEs) are vivid experiences that often occur in life-threatening conditions, usually characterized by a transcendent tone and clear perceptions of leaving the body and being in a different spatiotemporal dimension. Such experiences have been reported throughout history in diverse cultures, and are reported today by 10% to 20% of people who have come close to death. Although cultural expectations and parameters of the brush with death influence the content of some NDEs, near-death phenomenology is invariant across cultures. That invariance may reflect universal psychological defenses, neurophysiological processes, or actual experience of a transcendent or mystical domain. Research into these alternative explanations has been hampered by the unpredictable occurrence of NDEs. Regardless of the causes or interpretations of NDEs, however, they are consistently associated with profound and long-lasting aftereffects on experiencers, and may have important implications for non-experiencers as well. Full article