Features of "near-death experience" in relation to whether or not patients were near death

Owens, Justine E.; Cook, Emily Williams; Stevenson, Ian

doi:10.1016/0140-6736(90)92780-l

Cited by 119 publications

(92 citation statements)

References 13 publications

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“…Embora suas experiências compartilhem muitas semelhanças com os indivíduos que realmente estavam próximos da morte, há algumas diferenças que têm sido estudadas (Owens et al, 1990).…”

Section: Distinguir a Experiência Vivenciada De Suas Interpretaçõesunclassified

Diretrizes metodológicas para investigar estados alterados de consciência e experiências anômalas

Almeida¹,

Neto²

2003

Rev. psiquiatr. clín.

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RESUMOAs experiências anômalas (EA) (vivências incomuns ou que se acredita diferentes do habitual e das explicações usualmente aceitas como realidade: alucinações, sinestesia e vivências interpretadas como telepáticas...) e os estados alterados de consciência (EAC) são descritos em todas as civilizações de todas as eras, constituindo-se elementos importantes na história das sociedades. Apesar disso, têm recebido pouca atenção da comunidade científica, ou são abordados de forma pouco rigorosa. As EA e os EAC podem ser estudados sem que se compartilhem as crenças envolvidas, sendo possível investigá-los enquanto experiências subjetivas e, como tais, correlacionados com quaisquer outros dados. Neste artigo, procurou-se apresentar algumas diretrizes metodológicas para um estudo rigoroso do tema, entre elas: evitar uma abordagem preconceituosa e a "patologização" do diferente, a necessidade de uma teoria e de uma revisão exaustiva da literatura existente, utilizar diversos critérios de normalidade e patologia, investigar populações clínicas e não clínicas, desenvolvimento de instrumentos adequados para avaliação, cuidados na escolha dos termos e no estabelecimento de nexos causais, distinguir entre a experiência vivenciada e suas interpretações, considerar o papel da cultura, avaliar a confiabilidade e a validade dos relatos, por fim, o desafio gerado pela necessidade de criatividade e diversidade na escolha dos métodos. Unitermos: Metodologia; Estado alterado de consciência; Espiritualidade; Experiência anômala. ABSTRACT Methodological guidelines to explore altered states of consciousness and anomalous experiencesAnomalous experiences (AE) (uncommon experiences or one that is believed to deviate from the usually accepted explanations of reality: hallucinations, synesthesia, experiences interpreted as telepathic...) and altered states of consciousness (ASC) are described in all societies of all ages. Even so, the scientists have long neglected the studies on this theme. To study AE and ASC is not necessary to share the believes we discuss, they can be investigated as subjective experiences and correlated like any other set of data. This article presents some methodological guidelines to explore these experiences, among them: to avoid prejudice approaches and to "pathologize" the unusual, the value of a theory and a comprehensive review of literature, using various concepts of pathology and normality, the investigation of clinical and non-clinical populations, development of new search instruments, to be careful to choose terms and to decide causal nexus, to distinguish experiences and interpretations, to take into account the role of culture, to evaluate the validity and reliability of reports, and the last, but not least, creativity and diversity in choosing methods.

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Section: Distinguir a Experiência Vivenciada De Suas Interpretaçõesunclassified

Diretrizes metodológicas para investigar estados alterados de consciência e experiências anômalas

Almeida¹,

Neto²

2003

Rev. psiquiatr. clín.

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“…Patients in coma due to damage to the brainstem that controls bodily functions are less likely to be peaceful than those in coma due to damage to the cerebral cortex that plays a role in thoughts, perceptions, and memories [18]. Furthermore, individuals who have come closer to death have a higher incidence of NDEs than those who did not [5,11], and are more likely to report certain features, such as an encounter with a brilliant light, enhanced cognitive function, and positive emotions [19]. These differences suggest that the physiological details of the close brush with death play a role in how the NDE is experienced by the individual.…”

Section: Introductionmentioning

confidence: 99%

Western Scientific Approaches to Near-Death Experiences

Greyson

2015

Humanities

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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.

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“…The Western cultural expectation that many people will be found wanting and will not achieve a blissful place after death has not been supported by modern Western NDEs. On the contrary, all NDE researchers report that most Western people who have an NDE experience a sense of well-being, peace, joy, and cosmic unity (Greyson 1985;Moody 1975;Owens, Cook, and Stevenson, 1990;Ring 1984;Sabom 1982). Bruce Greyson (1981) further reported that people who attempt suicide (often construed as the ultimate cultural no-no) and who then have an NDE report just as positive experiences as people whose NDE came as a result of acci dents, operations, or fatal illness.…”

Section: The Relation Of Ndes To Cultural Expectation Of the Nature Omentioning

confidence: 99%

“…However, he himself noted that Michael Sabom (1982) and others (Owens, Cook, and Stevenson, 1990) have found that not all recorded NDEs include an experience of going to another realm. In about 30 percent of Sabom's sample of Western NDEs the experiencer had an out-of-body experience (OBE), what Sabom called an autoscopic experience, in which he or she saw his or her body from the vantage point of being outside it, but did not have the experience of going on to another realm.…”

Section: To What Extent Do Ndes Portray a Transcendentmentioning

confidence: 99%

“…They are not a characteristic of the NDEs collected in India (Pasricha and Stevenson, 1986). Owens, Stevenson, and Cook's (1990) finding that the experience of light was correlated with being medically close to death, and that subjects whose medical condition was judged less serious were less likely to have the experience of light, may suggest that the absence of the experience of light in India is an artifact of the subjects being medically in less serious condition, and/or the result of fewer of the Indian subjects being brought back from the brink of death by state-of-the-art medical technology available in the United States. Why NDEs in India do not contain more accounts of positive affect is more of a puzzle.…”

Section: The Kind Of Hope That Ndes Presentmentioning

confidence: 99%

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Commentary on Allan Kellehear's ?Near-death experiences and the pursuit of the ideal society?

Mills

1991

J Near-Death Stud

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Allan Kellehear's article raised four questions for me: (1) whether the near-death experience (NDE) presents enough data about the nature of a transcendent society for it to be a useful model for earthly societies; (2) the degree to which transcendent societies have to address the practical considerations of a material society; (3) whether NDEs are projections of experiencers' cultural concepts about the nature of the transcendent realm(s); and (4) the kind of hope offered by the growing awareness of the features of Western NDEs. I address these questions by referring to transcendent realm concepts and NDEs in the anthropological literature, particularly that of the North American Indian Prophet Movement.In his article "Near-Death Experiences and the Pursuit of the Ideal Society" Allan Kellehear compared various Western concepts of utopia with the social order experienced in a transcendent realm by modern, mostly Western people who have come near death and had a near death experience (NDE). He concluded that the social order portrayed in near-death experiences offers a glimmer of hope for establishing a better society on earth.I would like to comment on a number of questions that Kellehear's paper raised: first, the extent to which NDEs give a clear concept of a transcendent society (with the emphasis on society); second, the rela

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Features of "near-death experience" in relation to whether or not patients were near death

Cited by 119 publications

References 13 publications

Diretrizes metodológicas para investigar estados alterados de consciência e experiências anômalas

Diretrizes metodológicas para investigar estados alterados de consciência e experiências anômalas

Western Scientific Approaches to Near-Death Experiences

Commentary on Allan Kellehear's ?Near-death experiences and the pursuit of the ideal society?

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