Phenomenological Reality and Post-Death Contact

Kalish, Richard A.; Reynolds, David K.

doi:10.2307/1384890

Cited by 49 publications

(53 citation statements)

References 16 publications

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“…This finding is in contrast with findings from studies undertaken in the USA, in which educational level was found to be inversely related to reporting such phenomena (Datson & Marwit, 1997;Kalish & Reynolds, 1973;Klugman, 2006), although another US survey conducted by Olson, Suddeth, Peterson and Egelhoff (1985) confirmed Rees' original findings. These conflicting results can partly be explained by differences in research design and it should be of interest here that Olson et al used an adapted version of Rees' survey.…”

Section: Incidence Of Sense Of Presence Experiencescontrasting

confidence: 99%

“…The experience is generally perceived as "pleasant" (Grimby, 1998), "beneficial" (Hoyt, 1980-81) and "comforting" (Datson & Marwit, 1997;Parkes, 1970;Sormanti & August, 1997) by the vast majority of the bereaved. Some also characterise it as "a sacred thing" (Rees, 2001), "uncanny" (Hoyt, 1980-81), "awe-inspiring and mystical" (Kalish & Reynolds, 1973), and a small minority have used negative terms such as "disturbing" (Lindstrom, 1995), "terrifying" (Parker, 2005), "difficult" and "painful" (Sormanti & August, 1997). These more negative experiences have been explained as resulting from "unfinished business" in the relationship with the deceased (Parker, 2005) or as a sense of frustration due to wanting to believe the experience was true and not imagined (Sormanti & August, 1997).…”

Section: The Phenomenology Of Sense Of Presence Experiencesmentioning

confidence: 99%

“…While the incidence of sense of presence experiences tends to be given as approximately 50% of the bereaved population (Datson & Marwit, 1997;Grimby, 1998;Kalish & Reynolds, 1973;Klugman, 2006;Olson et al, 1985;Rees, 1971Rees, , 2001Shuchter & Zisook, 1993), the true incidence is thought to be much higher, as there is still a great reluctance among the bereaved to disclose its occurrence (Datson & Marwit, 1997;Olson et al, 1985;Parker, 2005), particularly vis-à-vis doctors, therapists (Sormanti & August, 1997) and clergy (Rees, 2001) for fear of ridicule (Rees, 2001), having it "explained away" (Parker, 2005) or being thought of as "mad or stupid" (Hay & Heald, 1987). Grimby (1998) comments, for example, that participants only spoke about the experience once they had been reassured of its normality.…”

Section: Incidence Of Sense Of Presence Experiencesmentioning

confidence: 99%

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Can “sense of presence” experiences in bereavement be conceptualised as spiritual phenomena?

Steffen

Coyle

2010

Mental Health, Religion & Culture

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Can "sense of presence" experiences in bereavement be conceptualised as spiritual phenomena?This paper explores the possibility of conceptualising the frequently occurring experience of "sensing the presence of the deceased" in bereavement as a spiritual phenomenon and examines how such a conceptualisation can be related to two recent perspectives in the field of bereavement research, "continuing bonds" and "meaning-making". It is argued that "sense of presence" experiences are expressions of the continuing relationship with the deceased that can be spiritually understood but that pose various challenges for their meaningful integration into the bereaved person's worldview or meaning structuressomething that may need to be more explicitly incorporated into current theoretical frameworks. It is suggested that these experiences can be the catalyst for "post-traumatic growth" through a socially mediated and interactive narrative exploration and that this has important implications for bereavement counselling and therapy.

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Section: Incidence Of Sense Of Presence Experiencescontrasting

confidence: 99%

Section: The Phenomenology Of Sense Of Presence Experiencesmentioning

confidence: 99%

Section: Incidence Of Sense Of Presence Experiencesmentioning

confidence: 99%

See 1 more Smart Citation

Can “sense of presence” experiences in bereavement be conceptualised as spiritual phenomena?

Steffen

Coyle

2010

Mental Health, Religion & Culture

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“…of details regarding the age at bereavement and about the relationship with the dead person "experienced or felt" by the subjects limits the possibility of data interpretation. Similar and other limitations affected a number of subsequent works (Kalish and Reynolds, 1973;Haraldsson, 1985;Haraldsson and Houtkooper, 1991;McClenon, 1990McClenon, , 1993.…”

Section: Grimbymentioning

confidence: 87%

“…However, contradictory results are reported in the literature. Some authors found significant gender differences with females more predisposed to show these kinds of experiences (Grimby, 1993;Kalish and Reynolds, 1973).…”

Section: Gender and Age Differencesmentioning

confidence: 99%

Post-bereavement hallucinatory experiences: A critical overview of population and clinical studies

Castelnovo

Cavallotti

Gambini

et al. 2015

Journal of Affective Disorders

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An ecological perspective on the effects of violence on children

Garbarino

2001

Journal Community Psychology

170

104

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ⅢThis special issue of The Journal of Community Psychology contains a series of first-rate research reports on the community, family, and individual dynamics of violence and trauma in the lives of children and youth. Many of the authors are genuine pioneers in this field, and their work is both informative and thought provoking. From settings in the United States-e.g., Illinois, Oregon, Iowa, and New York-to countries around the world-e.g., Chile, Canada, Palestine, and England-these researchers have brought their considerable skills and talents to bear in understanding how context shapes the processes through which violence and trauma shape development. Reading their work stimulates some thoughts on my part. These thoughts are the focus of this commentary.The authors of an excellent edited volume on the mental health issues of children in war entitled their book Minefields in Their Hearts~Apfel & Simon, 1996!. This image captures the basic truth that war presents children and youth with serious developmental challenges, challenges that if unmet can lead to disaster. This much is clear. Children have been involved directly in the prosecution of war in extraordinary and increasing numbers throughout the 20th century. UNICEF estimates that whereas in 1900 the ratio of civilian to military casualties was about 1:9, in recent decades this pattern has reversed, and now stands at approximately 8:1~civilians to solders!. Children constitute a significant proportion of these civilian casualties.This shift reflects the changing nature of war. The technology of war-making increasingly emphasizes anti-personnel weapons that do not target specific individuals, and indiscriminate bombing and shelling, while the strategy of war increasingly emphasizes attacks on civilian infrastructure~whether it be in the saturation bombing of "conventional war" or the struggle for the "hearts and minds" of the population characteristic of insurgency-counter insurgency operations!.An understanding of the impact of war on children and youth is practically important in a large number of societies around the world, including countries which do not have overt war within their borders but do accept numerous refugees coming

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Phenomenological Reality and Post-Death Contact

Cited by 49 publications

References 16 publications

Can “sense of presence” experiences in bereavement be conceptualised as spiritual phenomena?

Can “sense of presence” experiences in bereavement be conceptualised as spiritual phenomena?

Post-bereavement hallucinatory experiences: A critical overview of population and clinical studies

An ecological perspective on the effects of violence on children

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