In this thesis I argue that the category Near-Death Experience (NDE) emerged in the late-twentieth century, and is structured by the discourses of 'Medicine' and 'Science', and the wider discursive factors of the 'Spiritual Marketplace'. Within NDE literature, the experiences of people coming out of their bodies in Operating Theatres, and then travelling to other realms, are considered to have parallels in the accounts of mystics, shamans, and religious visionaries of other cultures and other times. Against this, I argue that the category of the NDE does not "articulate the same field of discourse" (Foucault, 1969:24-25) as these other religious accounts. NDE researchers sift through these accounts in search of a common thread, but miss the wider social fabric of the religious narratives they seek to excavate, as well as the discursive location that structures their own research. In order to reposition this debate within its own history of ideas, I argue that the category "NDE" is itself dependent on the Operating Theatre for its emergence and initial appeal, and it is the Operating Theatre that makes the discourse of NDEs possible. Within the last 120 years, there have been many attempts to intersect science with anomalous experiences on the fringes of human consciousness: Psychical Research categorised deathbed visions in a wider schemata that was interested in how the fringes of the subconscious mind might yield evidence of another reality; contemporary Parapsychology looked at third-person accounts of deathbed visions recounted to Nurses and Doctors across the globe. Neither of these iscourses had the crossover into the wider 'public sphere' that Raymond Moody's book Life After Life (1975) did, a book that recounts first-person accounts of normal people, caught in extreme medical emergencies, who come out of their bodies, witness the medical teams' attempt to resuscitate them, visit a heavenly realm, and return to tell people about it. What is unique about the NDE is not the vision of a world after death, but the context in which this vision occurs. In Chapter 2 I explore that context by arguing that Psychical Researchers' investigation of mediums, apparitions, and deathbed visions sought to prove that posthumous existence of the Other (that is, one's relatives or friends who had passed on to the other side), and indirectly the Self. (Conversely, NDE research, seeks to prove the existence of the Self, and indirectly, the Other.) In Chapter 3 I examine how Medicine and the Modern Hospice Movement shaped the conditions of emergence of the category 'NDE'. The removal of 'death' from the public sphere into the private sphere of the West meant that death became something exotic. The idea that death was a defeat for modern medicine lead to the emergence of the modern Hospice movement, which opened up a space for the visions of those close to death to be recounted in the public sphere. The recounting of such experiences encapsulates a narrative that includes the Surgeon's intervention, the technology used in the Operating Theatre, and of the everyday man or woman talking about their visions, all of which gives these experiences a cultural currency that sets them apart from other religious and/or New Age accounts. In chapter 4 I recognise that, for these experiences to have an appeal, they must have a market to appeal to. Thus, I examine the 'Spiritual Marketplace', and argue that the NDE researchers fundamentally misread the appeal of their life after death accounts. NDE researchers felt that they had uncovered publicly verifiable evidence for life after death, which they expected to shake the foundations of Western society. Instead, these accounts were read as a curio in the privacy of the spiritual consumer's home, an interesting account that suggested death might not be the end of existence, but little else. When their vision of a spiritual revolution failed to materialise, the founders of the NDE movement fell into a bitter war about the precise signification of the category NDE, thus giving an indication of the fundamental indeterminacy of the category. In chapter 5 I explore how NDE research intersects with the discourse of "Science". I therefore examine the construction of science, the function of science, and the limits of science in NDE literature. I begin by examining how the narratives of science permeate NDE literature, and how all sides implicitly reinforce a binary of Science/Religion that emphasises the former as objective and neutral, and the latter as irrational belief. I then argue that, ultimately, NDEs happen at the very limits of human experience in a realm far outside of what can be answered by direct scientific observation; the debate tells us more about the different metaphysical presumptions present than it does about whether or not science can answer the question 'is there life after death?" In chapter 6 I argue that, in the discourse surrounding NDEs, death and mysticism become entwined as the 'exotic other'. I therefore examine how the categories 'death' and 'mysticism' are themselves both bound up in a particular web of signification. The NDE secures its own identity against an understanding of death born in clinical medicine and, latterly, Freudian psychoanalysis: death becomes a point, after which there is an unknown. Similarly, the NDE inherits an understanding of Mysticism that can be traced back to William James. Nevertheless, the understanding of 'death' throughout history is not fixed but fluid, depending on a myriad of cultural and social discourses. Similarly, the modern psychological definition of 'mysticism' as an ineffable, subjective experience is extremely narrow in comparison to the accounts of mystics in the Middle Ages. When the understanding of these two categories changes, the emphasis upon securing 'evidence' for life after death evaporates. This point is missed in contemporary NDE research that assumes that its own desire to find evidence of life after death is reflective of a universal need for humans to believe in religion: whilst NDE researchers believe that they have finally uncovered a window on to another world, I have argued that this is, in fact, a mirror of their own particular predilections and desires.

No description available.

The purpose of this quantitative study was first to investigate the comparative incidence of electromagnetic aftereffects (EMEs) during the past year among near-death experiencers (NDErs), people who experienced a close brush with death without an NDE (CBrs), and people who reported never having experienced a close brush with death (LCErs). The second purpose was to investigate a possible change in EME incidence among the three groups before and after a critical life event. The third purpose was to investigate the relationship between the reported overall depth and specific components of the subjective experiences of people who have had a close brush with death -- NDErs and CBrs -- and their reported incidence of EMEs. I used the Near-Death Experience Scale (Greyson, 1983), and developed the Close Brush with Death Question form, Life Changing Event Question form, and Electromagnetic Effects Questionnaire for this study. The final sample included 36 NDErs, 20 CBrs, and 46 LCErs. The results of this study firmly supported more reported problems with EM devices experienced by NDErs compared to CBrs or LCErs. Especially with respect to EM devices such as lights and cell phones, as well as the emotional state of individuals affecting EM devices, this study showed more reports of problems with these devices between before and after NDEs for NDErs compared to before and after a life changing event for LCErs. Moreover, findings of this study showed a correlation between the depth of NDEs and EMEs. This study has important implications for counselors working with NDErs. Findings from this study show that NDErs have a strong possibility of experiencing electromagnetic interferences when close to electromagnetic devices such as cell phones, computers, lights, and watches after their NDEs. This phenomenon can be a stressor in the lives of NDErs and their families and friends. As some participants in this study indicated, information about EMEs can reduce NDErs' stress. Thus, counselors can use information from this study to psychoeducate their NDEr clients and work with them to develop strategies to cope with EMEs, thereby hopefully reducing the stress of EME-related NDE aftereffects.

No

In studies on Near Death Experiences (NDE) data has been collected by using the recently developed scaling methods, the scale developed by Ring and the Greyson NDE Scale. In order to illustrate the problems in the empirical study of NDEs, my intention is to compare the Greyson NDE-scale with the most common theories on NDEs.  After series of modifications the final scale consisted of a questionnaire consisting of sixteen different questions, that yielded into four different areas, Cognitive components, Emotional components, Paranormal components, and Transcendental components. In the end the theory that has the most likely possibility to explain NDEs in the future must be the Dying Brain theory, but one should not disclose the different features of the Afterlife theory (but without the origin explanation).

<p> </p><p>In studies on Near Death Experiences (NDE) data has been collected by using the recently developed scaling methods, the scale developed by Ring and the Greyson NDE Scale. In order to illustrate the problems in the empirical study of NDEs, my intention is to compare the Greyson NDE-scale with the most common theories on NDEs.  After series of modifications the final scale consisted of a questionnaire consisting of sixteen different questions, that yielded into four different areas, <em>Cognitive components, Emotional components, Paranormal components, </em>and<em> Transcendental components</em>.</p><p>In the end the theory that has the most likely possibility to explain NDEs in the future must be the Dying Brain theory, but one should not disclose the different features of the Afterlife theory (but without the origin explanation).</p><p> </p>

Thesis (Ph.D.)--The Union Institute, 1997. / Includes bibliographical references (leaves 400-415).

The purpose of this quantitative and qualitative study was to determine retrospectively marital satisfaction and stability following the near-death experience (NDE) of one of the marital partners, focusing on the role of Gottman's Sound Marital House (1999) in the couple's relationship before and after the NDE. The researcher used the Locke-Wallace Marital Adjustment Test (1959), the Weiss-Ceretto Marital Status Inventory (1980), and a modification of Gottman's Shared Meanings Questionnaire (1999). The first group of participants included 26 NDErs. To create as comparable a group as possible, the researcher designed a life-changing event (LCE) group of 26 people who used as their referent the non-NDE-related experience they considered their most life-changing one during their marriage. Sixty-five percent of the marriages in which the NDErs were involved at the time of their NDEs ended in divorce. This number is in contrast to the 19 percent of LCE participants whose marriages ended in divorce. Marital adjustment, marital stability, and meanings in marriage between retrospectively based pre-event and post-event composite scores were statistically significantly different between the NDErs and LCErs. Low effect sizes were identified for each of the instruments except the Weiss-Ceretto Marital Status Inventory, which had a moderate effect size. Strong correlations among the scores were identified. Further analysis of the results indicated strongly that the NDErs were less satisfied in their marriages, their marriages were less stable, and they did not have a strong level of shared meaning in the marriage after the NDE occurred as compared to the LCE participants. This study has serious implications for counselors who may work with NDErs. Findings from this study show that NDErs who were married at the time of their experiences have a strong possibility of experiencing marital problems. Encouraging these couples to seek professional help as soon as possible can provide a forum for them to address the potential numerous changes in their relationship. By having more information about the effects of an NDE on a marriage, counselors will be better prepared to assist those couples who are not well prepared to navigate their way through the aftereffects of the event. Through psychoeducation and the application of counseling approaches, counselors can help their clients address specific issues related to their NDEs.

No description available.

An estimated 15 million people in the US have had a near‐death experience (NDE), an experience of usually lucid consciousness during a close brush with death. Following an NDE, experiencers (NDErs) sometimes feel challenged and seek counseling to integrate the experience into their subsequent lives. They have reported psychologically harmful experiences disclosing their NDEs to healthcare professionals, including counselors. Counselors' knowledge and attitude about NDEs appear to be critical variables in their ability to uphold the ethical imperative to do no harm to clients. The recent development of a psychometrically sound instrument to assess these variables, coupled with online availability of a three-part NDE educational program for health professionals, made possible for the first time a large‐scale pre‐post study of the effect of the program on counselors' knowledge and attitude about NDEs. Participants were 212 licensed professional counselors (LPCs) aged 23 to 71 years old (M = 44.93, SD = 12.69); sex self-identified as 12.3% male, 87.3% female, and .5% other; racially/ethnically self-identified as 84% White and 17% non-White and as 6.6% Latino-Hispanic and 92.5% non-Latino/Hispanic; and representing four regions of the US. Results revealed that, compared to control group, composed of LPCs who completed topically unrelated online programs (n = 112), those who completed the NDE program (n = 100) showed significantly more accurate knowledge and more positive attitude about NDEs. Participants also overwhelmingly expressed enjoyment of the programs. These results support the use of online training to increase counselors' knowledge and improve their attitude about NDEs so they can provide clinically and ethically sound treatment to NDErs. Limitations of the study and future research are addressed.