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1. Introduction to NDE Aftereffects
Over the past several decades, near-death experiences (NDEs) have emerged as a transformative phenomenon that challenges conventional understandings of consciousness, death, and personal identity. These experiences have been consistently associated with profound psychological, emotional, and spiritual changes in those who undergo them. From altered beliefs and heightened compassion to decreased fear of death and even resistance to suicidal ideation, the reported aftereffects of NDEs are both wide-ranging and deeply significant.
This article on NDE aftereffects was compiled using IANDS “Index to the NDE Periodical Literature through 2011.” The Index is a comprehensive bibliographic resource created by the International Association for Near-Death Studies (IANDS.org). It serves as an essential research tool for scholars, clinicians, and anyone interested in NDEs by cataloging a wide range of periodical literature related to the phenomenon up to the year 2011.
This Index, drawn from a broad spectrum of clinical, psychological, theological, and sociological perspectives, represents one of the most comprehensive efforts to document and analyze the consequences of NDEs. Pioneering figures such as Dr. Bruce Greyson, Dr. Kenneth Ring, and Dr. Raymond Moody, along with numerous international scholars, have explored how these experiences influence personal values, mental health, personality traits, social relationships, and even brain function. Importantly, many studies compare NDErs to control groups, helping to distinguish the effects of the experience itself from the trauma of life-threatening events.
The following is an analysis of the summaries of peer-reviewed research and case studies referenced in the Index illustrating the remarkable consistency – and occasional diversity – of the aftereffects of NDEs across cultures, ages, belief systems, and clinical contexts.
2. Psychological and Emotional Shifts
One of the most consistent findings across studies is that NDEs produce lasting changes in attitudes and personality. Greyson and Stevenson (1980) found that experiencers exhibit more profound changes in outlook than those reporting psychic phenomena alone. These changes often include decreased fear of death, heightened compassion, and a stronger sense of purpose (Greyson, 1992–93; Greyson, 1983).
The Phenomenology of NDEs
Dr. Bruce Greyson and Dr. Ian Stevenson studied retrospectively 78 reports of NDEs using subjects’ narratives and questionnaires, interviews, and medical records. Prior experiences suggestive of transcendence of death were more common among these subjects than among control populations, but prior experiences suggestive of extrasensory phenomena were less common. Subsequent changes in attitudes were more common than among subjects in other studies who had had psychic experiences. The influence of cultural and psychological factors, sensory deprivation, and reflex adaptive responses to stress explain some but not all of the features of NDEs. Their potential value to our conceptualization of dying and to suicide prevention and the care of the terminally ill justifies further investigation. (Greyson, B., & Stevenson, I. (1980). The phenomenology of near-death experiences. American Journal of Psychiatry, 137(1) 1193-1196.)
NDEs and Personal Values
According to Dr. Bruce Greyson, NDEs reportedly foster value transformations and decrease suicidal ideation. Eighty-nine survivors of NDEs judged values related to material and social success as less important than did 175 control subjects. Decathexis of personal failures may account for the reported suicide-inhibiting effect. (Greyson, B. (1983). Near-death experiences and personal values. American Journal of Psychiatry, 140(5) 618-620.)
Greyson’s work (1994) suggests that even though NDErs often undergo significant personality transformations, their overall life satisfaction may not increase proportionally – likely due to post-experience adjustment difficulties. Nonetheless, many experiencers report increased emotional resilience and a more accepting attitude toward mortality (Irwin, 1988; Brumm, 2006).
NDEs and Satisfaction With Life
Dr. Bruce Greyson described how NDEs are reported to produce positive changes in attitudes, beliefs, and values that might be expected to enhance the experiencers’ satisfaction with life. Global satisfaction with life was examined among a sample of self-selected NDErs, individuals who had come close to death without an NDE, and individuals who had never been close to death. NDErs’ life satisfaction was not different from that of the two control groups, suggesting that problems readjusting to life after an NDE may offset any enhanced life satisfaction that may result from positive personality transformation. (Greyson, B. (1994). Near-death experiences and satisfaction with life. Journal of Near-Death Studies, 13(2) 103-108.)
Glimpses of the Afterlife
John Wren-Lewis states that the positive aftereffects of NDEs are sometimes regarded as due to the possibility that they may be “visions of the beyond.” But that notion could be a serious misconception, similar to what Wren-Lewis calls the “Columbus Confusion.” Five hundred years ago, Christopher Columbus’s belief that he had found a new route to India prevented him from realizing that he had discovered a new continent. Likewise, contemporary belief that NDEs are glimpses of an afterlife may prevent us from realizing their more profound nature. Belief in an afterlife has not historically brought humanity a high quality of life, but NDEs seem reliably to do so, and may offer important clues about why the expanded vitality, the “eternity – consciousness,” of the mystics is commonly blocked. Those clues are obscured by popular emphasis on that minority of NDEs that resemble otherworld journeys. (Wren-Lewis, J. (1992). Avoiding the Columbus confusion: An Ockhamish view of near-death research. Journal of Near-Death Studies, 11(2) 75-81.)
Out-of-Body Experiences and Attitudes To Life and Death
Basic attitudes to life and death were surveyed by Dr. Harvey J. Irwin among out-of-body experients and nonexperients in a sample of Australian university students. Discriminant analyses indicated that experients were relatively accepting of death and inclined to pursue new and different goals and life experiences. The occurrence of the out-of-body experience (OBE) under life-threatening circumstances was associated with a greater tendency to view death as leading to an afterlife of reward and justification. People who deliberately induced their OBE also emerged as having a stronger sense of purpose in life and lacking a feeling of being in an existential vacuum. These findings are discussed in relation to attitudinal causes and consequences of the experience. (Irwin, H. J. (1988). Out-of-body experiences and attitudes to life and death. Journal of the American Society for Psychical Research, 82() 237-251.)
Out-of-Body Emotions
Emilio Tiberi described an investigation carried out in Italy on 54 subjects, half of whom had out-of-body experiences (OBEs) in good health, and half of whom had OBEs in a coma or in a state of presumed death. The focus of this research was the emotions subjects reported having felt during their OBEs. Results suggest that both in-the-body (somatic) and out-of-the-body (extrasomatic) emotions can be viewed on a continuum that shows them to be analogous or identical in both their nature and function. In light of recent theories of emotions, both the enhanced mental functioning and the subsequent existential changes connected with OBEs can be attributed to extraordinary positive emotions, theoretically triggered by the metaphysical perception of being during the OBE. (Tiberi, E. (1993). Extrasomatic emotions. Journal of Near-Death Studies, 11(3) 149-170.)
NDEs and Coping With Stress
This study by Kristin Brumm investigated the effect of NDEs on an experiencer’s ability to cope with stress. The intent of the study was to determine whether changes reported by experiencers have a practical, psychological application in their day-to-day lives. The test group included 18 participants of support groups sponsored by the IANDS, all of whom reported having an NDE. The control group consisted of 25 participants of the same support groups, none of whom reported having an NDE. Questionnaires were distributed to all individuals. Results showed that 94 percent of experiencers felt their NDE positively affected how they responded to stress, and 86 percent of the control group felt that exposure to NDEs had the same positive effect on their response to stress. One hundred percent of experiencers and 91 percent of nonexperiencers felt that significant life events, whether positive or negative, were imbued with meaning. The findings suggest that a philosophical framework that imparts meaning to life events, and not necessarily an NDE, has a positive effect on a person’s ability to cope with stress. (Brumm, K. (2006). A study of NDEs and coping with stress. Journal of Near-Death Studies, 24(3) 153-173.)
Personality Characteristics, Beliefs, and the NDE
This study by Kathryn Gow et al attempted to address the psychological correlates of NDE reports. A sample of 239 participants (30 NDErs, 120 NDE believers, and 89 controls) was drawn from the general population. Participants were assessed on the variables of fantasy proneness, paranormal beliefs, spiritual beliefs, and the intuition and feeling personality dimensions of the Myers-Briggs Type Indicator. NDE experiencers were assessed separately on the NDE Scale, and experiencers’ qualitative accounts of the NDE were also assessed. Experiencers differed significantly from controls on the variables of fantasy proneness, as measured by the Inventory of Childhood Memories and Imaginings, and paranormal beliefs, as measured by the Paranormal Beliefs Scale. The findings showed that experiencers and believers differed significantly on feeling preference of the Myers-Briggs Type Indicator. Believers differed significantly from controls on all of the variables. (Gow, K., Lane, A., & Chant, D. (2003). Personality characteristics, beliefs, and the near-death experience. Australian Journal of Clinical and Experimental Hypnosis, 31(2) 128-152.)
NDEs, Transfluence, and Mystical Experiences
This study by Dr. Kevin Prosnick investigated the relationship between claims of NDEs and measures of self-actualization, Gestalt resistance processes, transfluence, mystical experiences, and claims of peak life experiences in a sample of 155 individuals. As hypothesized, Prosnick found significant positive correlations between the claims of NDEs and transfluence and mystical experiences. He found no significant correlations between claims of NDEs and the seven Gestalt resistances, suggesting that NDErs are neither more nor less resistant than nonNDErs. He also found no significant relationship between claims of NDEs and self-actualization or claims of peak life experiences. (Prosnick, K. P. (1999). Claims of near-death experiences, Gestalt resistance processes, and measures of optimal functioning. Journal of Near-Death Studies, 18(1) 27-34.)
The Impact of the NDE on Psychosocial and Spiritual Attitudes
The objective of this study by Janet Schwaninger et al was to assess prospectively the frequency of NDEs in patients suffering a cardiac arrest, to characterize these experiences, and to assess their impact on psychosocial and spiritual attitudes. The authors prospectively evaluated all patients who suffered a cardiac arrest at Barnes-Jewish Hospital from April 1991 through February 1994, excluding those in the surgical intensive care unit, using a scale designed to specify criteria for NDEs, a recorded interview regarding the experience, an experience rating form, and a follow-up questionnaire regarding psychosocial attitudinal life changes. Of the 174 patients who suffered a cardiac arrest, 55 patients survived, of whom 30 patients were interviewable. Of those 30 patients interviewed, seven (23 percent) had a NDE, and four others (13 percent) reported an NDE during a prior life-threatening illness. The experiences were most frequently characterized by ineffability, peacefulness, painlessness, lack of fear, detachment from the body, and no sense of time or space. Significant differences were noted in the follow-up psychosocial assessment between patients. (Schwaninger, J., Eisenberg, P. R., Schechtman, K. B., & Weiss, A. N. (2002). A prospective analysis of near-death experiences in cardiac arrest patients. Journal of Near-Death Studies, 20(4) 215-232.)
Hypnosis and the NDE
Janice Holden stated that the prototypical NDE, characterized by positive affect, and its psychologically and spiritually beneficial aftereffects are well documented. However, the aftermath of even a pleasant NDE has sometimes involved psychological difficulties that range from relatively mild adjustment disorders to profoundly distressing and disorienting spiritual emergencies. Consequently, the prospect of recalling an NDE under hypnosis has been fraught with controversy. A recent study (Holden and MacHovec, 1993) suggested that, at least under certain circumstances, hypnotic recall of NDEs could occur without physical or lasting psychological distress. Holden reports here the preliminary finding of overwhelming psychological benefit of such recall, and discusses implications for future research. (Holden, J. M. (1996). Effect on emotional well-being of hypnotic recall of the near-death experience. Journal of Near-Death Studies, 14(4) 273-280.)
The Nature and Impact of an Encounter With Life-Threatening Danger
Russell Noyes Jr. stated that when a factor analysis of questionnaire responses from 189 victims of life-threatening accidents was undertaken, three dimensions of the altered state of consciousness produced by dangerous circumstances were identified. These dimensions, which included depersonalization, hyperalertness and mystical consciousness, appeared meaningful in terms of the endangered personality’s effort to cope with a threat to life. On a physiological level, an adaptive neural mechanism serving the organism’s instinct for survival was identified. On a psychological level a defense against the threat of death was clearly visible. For a small proportion of victims the experience took on a religious or mystical character and strongly influenced subsequent attitudes and beliefs. Study of the subjective response to life-threatening danger not only reassures us about the final moments of life but has much to teach us about the human experience of death. (Noyes, R. (1981). The encounter with life-threatening danger: Its nature and impact. Essence, 5(1) 21-32.)
The NDE of a Nonverbal Adolescent
This article by Rick Enright relates the story of a boy who had an NDE at the age of 8, but who, because brain trauma left him quadriplegic and nonverbal, was unable to talk about his experience until the author discovered it serendipitously six years later. Being able to tell his story and have his experience validated brought about significant changes in his emotional state, helped return personal control over his life, and ultimately led to his peaceful and fulfilling death. (Enright, R. (2004). Silent journey: The discovery of the near-death experience of a nonverbal adolescent. Journal of Near-Death Studies, 22(3) 195-208.)
The Psycho-Behavioral Phenomena of NDEs
This is a case report by Mridul M Panditrao of a primigravida, who was admitted with severe pregnancy induced hypertension (BP 160/122 mmHg) and twin pregnancy, is presented here. Antihypertensive therapy was initiated. Elective LSCS under general anaesthesia was planned. After the birth of both the babies, intramyometrial injections of Carboprost and Pitocin were administered. Immediately, she suffered cardiac arrest. Cardio pulmonary resucitation (CPR) was started and within 3 minutes, she was successfully resuscitated. The patient initially showed peculiar psychological changes and with passage of time, certain psycho-behavioural patterns emerged which could be attributed to NDEs, as described in this case report. (Panditrao, M. M., Singh, C., & Panditrao, M. M. (2010). An unanticipated cardiac arrest and unusual post-resuscitation psycho-behavioural phenomena of near-death experience in a patient with pregnancy induced hypertension and twin pregnancy undergoing elective lower segment caesarean section. Indian Journal of Anaesthesia, 54(5) 467-469.)
Finding Meaning in NDEs using Interpretative Phenomenological Analysis
NDEs have become a topic of increasing interest to medical and psychological researchers over the last 35 years according to David J. Wilde et al. During the course of this research agenda, several studies have focused on the phenomenology of the experience and its aftereffects, mostly from a nomothetic stance. The aim of this study was to investigate the experience of having an NDE and what meaning NDErs attribute to that experience and its resultant aftereffects by taking an idiographic, phenomenological approach. Three female participants took part in recorded face-to-face, semi-structured interviews. Interpretative Phenomenological Analysis found that to more deeply understand the impact of NDEs it is crucial to consider how the experience fits within the biographical context of an individual’s life. Rather than being an overall influence on personal and spiritual growth, individuals may choose elements of an experience which are most personally meaningful for them and take that into their later lives. Each participant in some way came to a new understanding in their lives as a result of their NDE. In addition, the process of integration was helped or hindered by physical and psychological factors concomitant at the time of the NDE. Also evident were the challenges the NDE, or elements therein, have on the individual’s sense of self and how they maintain and develop that self in the years succeeding the event. (Wilde, D. J., & Murray, C. D. (2009). The evolving self: Finding meaning in near-death experiences using Interpretative Phenomenological Analysis. Mental Health, Religion & Culture, (3) 223-239.)
3. Spiritual Awakening and Value Transformation
Spirituality is often heightened following an NDE. Studies by Hoffman (1998), Groth-Marnat & Summers (1998), and Sutherland (1990) demonstrate a significant shift away from materialism toward compassion, universal love, and spiritual exploration. NDErs frequently report increased appreciation for nature, reduced fear of death, and a belief in life after death – regardless of prior religious orientation (Ring, 1980; Sutherland, 1989).
Altered Beliefs, Attitudes, and Behaviors Following NDEs
This study by Gary Groth-Marnat et al investigated the extent and types of altered beliefs, attitudes, and values of 53 subjects who reported having had an NDE. A control group was composed of 27 individuals who reported having had similar life-threatening incidents but without a corresponding NDE. In addition, 45 significant others in the lives of the participants in these groups rated the extent and types of changes as a means of obtaining outside corroboration regarding the changes. The results indicated that the NDE group went through a significantly greater number of changes than persons who went through similar life-threatening situations but without having had a corresponding NDE. In addition, the extent and types of changes were mostly corroborated by significant others. Specific areas of change included increased concern for others, reduced death anxiety with a strengthened belief in an afterlife, increased transcendental experience, reduced interest in material possessions, increased self-worth, increased appreciation for natural phenomenon, and an enhanced awareness of paranormal phenomenon. Analysis of the depth of the experience indicated that the depth and the extent of change were positively correlated. Collectively, this information strongly suggests that it is the actual NDE itself, rather than some other factor such as merely being exposed to a life-threatening situation, that is crucial in facilitating change. (Groth-Marnat, G., & Summers, R. (1998). Altered beliefs, attitudes, and behaviors following near-death experiences. Journal of Humanistic Psychology, 38(3) 110-125.)
NDE By Proxy
Cherie Sutherland had an interview with a 34-year-old man, currently serving a life sentence for murder, revealed a remarkable case of “NDE by proxy” when transformation is extended to observers or listeners of NDE testimony. The phenomenological features of the experience unfolded typically, with some slight variation in content. The immediate drastic changes in attitude and belief following the experience are described. (Sutherland, C. (1990). Near-death experience by proxy: A case study. Journal of Near-Death Studies, 8(4) 241-251.)
Religious Aftereffects of NDEs
Dr. Kenneth Ring described quantitative and qualitative aspects of 102 reports of NDEs which conform with patterns reported by other thanatologists. Statistical pattern and content analyses showed no correlation between a person’s religious belief system and their experience. Those who have an NDE become more religious, loving, tolerant, and compassionate; more aware of the presence of God; and more convinced of the reality of a joyous afterlife. Factors mediating such effects are out-of-body experiences, visions of deceased loved ones, and deeply religious mystical experiences. The author posits that one communicate with one’s “Higher Self” – an aspect of the divine – rather than with God during an NDE. (Ring, K. (1980). Religious aspects of NDEs: Some research findings and their implications. Journal of the Academy of Religion and Psychical Research, 3(2) 105-114.)
Psychic Phenomena Following NDEs
This study by Cherie Sutherland examined the incidence of reports of psychic phenomena and associated beliefs both before and after the NDE. The NDErs interviewed reported no more psychic phenomena before the NDE than the general population. There was a statistically significant increase following the NDE in the incidence of 14 of 15 items examined. (Sutherland, C. (1989). Psychic phenomena following near-death experiences: An Australian study. Journal of Near Death-Studies, 8(2) 93-102.)
Some individuals even report mystical phenomena post-NDE, such as kundalini awakenings (Ring & Rosing, 1990; Greyson, 1993), auditory or inner communications (Greyson & Liester, 2004; Liester, 1998), and an increased awareness of extrasensory perception. These phenomena often lead experiencers to interpret their NDEs as sacred or divinely orchestrated events (Beauregard et al., 2009).
NDEs and the Physio-Kundalini Syndrome
Dr. Bruce Greyson stated that NDEs are transcendental experiences on the threshold of death with profound implications for both patient care and religious belief; and have been hypothesized to be related to the awakening of a biological process known in Eastern traditions as kundalini. In a test of this proposed association between kundalini and NDEs, a sample of NDErs acknowledged significantly more symptoms of a physio-kundalini syndrome than did control subjects. (Greyson, B. (1993). Near-death experiences and the physio-kundalini syndrome. Journal of Religion and Health, 32() 277-290.)
Auditory Hallucinations Following NDEs
Dr. Bruce Greyson documented that among persons who reported having had NDEs, 80% also reported subsequent auditory hallucinations. Experiencers’ attitudes toward these hallucinations were overwhelmingly positive, as contrasted with the overwhelmingly negative attitudes of patients with schizophrenia toward their auditory hallucinations. Auditory hallucinations not related to disease processes are common and may be highly valued by those who hear them. (Greyson, B., & Liester, M. B. (2004). Auditory hallucinations following near-death experiences. Journal of Humanistic Psychology, 44(3) 320-336.)
Inner Communications Following the NDE
Dr. Mitchell Liester stated that inner communications following the NDE have been reported by a number of authors. Although such communications are similar in some ways to the hallucinations heard by individuals with mental illness, they differ in that their effects are predominantly positive, whereas the hallucinations in mental illness exert predominantly negative effects. This article describes three individuals who reported experiencing inner communications subsequent to their NDEs. The author suggests that these inner messages may be a form of intuition, and encourage further research into this phenomenon. (Liester, M. B. (1998). Inner communications following the near-death experience. Journal of Near-Death Studies, 16(4) 233-248.)
Brain Activity In NDErs During a Meditative State
Dr. Mario Beauregard stated that the aim of their study was to measure brain activity in NDErs during a meditative state. In two separate experiments, brain activity was measured with functional magnetic resonance imaging (fMRI) and electroencephalography (EEG) during a Meditation condition and a Control condition. In the Meditation condition, participants were asked to mentally visualize and emotionally connect with the “Being of Light” encountered during their NDE. In the Control condition, participants were instructed to mentally visualize the light emitted by a lamp. In the fMRI experiment, significant loci of activation were found during the Meditation condition (compared to the Control condition) in the right brainstem, right lateral orbitofrontal cortex, right medial prefrontal cortex, right superior parietal lobule, left superior occipital gyrus, left anterior temporal pole, left inferior temporal gyrus, left anterior insula, left parahippocampal gyrus and left substantia nigra. In the EEG experiment, electrode sites showed greater theta power in the Meditation condition relative to the Control condition.. In addition, higher alpha power was detected whereas higher gamma power was also found. The results indicate that the meditative state was associated with marked hemodynamic and neuroelectric changes in brain regions known to be involved either in positive emotions, visual mental imagery, attention or spiritual experiences. (Beauregard, M., Courtemanche, J., & Paquette, V. (2009). Brain activity in near-death experiencers during a meditative state. Resuscitation, 80(9) 1006-1010.)
A Call To Reconsider the Field of Near-Death Studies
In this commentary, P.M.H. Atwater takes remarks previously made in this Journal about frightening NDEs and the possibility of the NDE being a kundalini breakthrough as license to ask for a reconsideration of near-death research. Since IANDS has now established a special fund for the purpose of launching the kind of large-scale clinical, multi-disciplinary research so needed in the field, Atwater appeals for contributions to that fund, so near-death research can advance to its next stage, one of international professionalism. (Atwater, P. M. H. (1995). A call to reconsider the field of near-death studies. Journal of Near-Death Studies, 14(1) 5-15.)
An NDE Followed by the Visitation of an Angel-like Being
Dr. Richard Bonenfant described an NDE followed by a religious experience 15 years later in which the subject was visited by the same “angel-like” figure that she saw in the NDE. Bonenfant described details of the NDE and of the subsequent visitation; note transformational changes in behavior and associated aftereffects; examine childhood experiences possibly related to the NDE; review the presence of angels in Biblical and mystical literature and in contemporary media; and suggest a possible relationship between latent paranormal abilities and the occurrence of a variety of exceptional experiences. (Bonenfant, R. J. (2000). A near-death experience followed by the visitation of an ‘angel-like’ being. Journal of Near-Death Studies, 19(2) 103-113.)
Ego, Moral, and Faith Development in NDErs
Dr. Rosalie Newsome reported that NDErs commonly report shifts in basic values and attitudes, toward intensified compassion and a sense of unconditional love, spirituality, and a sense of mission, and away from materialism and competitiveness. Some researchers have suggested that these attitudinal shifts represent a new stage in human evolution, which will produce major social change. However, knowledge of these reputed NDE aftereffects has been based on NDErs’ subjective reports, unverified by objective measures. This study examined relationships between three NDErs’ levels of moral, ego, and faith development, as measured by standardized instruments, and extensive qualitative data describing their NDEs and personal attributes. The results suggest that currently available instruments, designed to measure the lower self, may not reflect the awakening to a transpersonal plane of functioning that follows an NDE. (Newsome, R. D. (1988). Ego, moral, and faith development in near-death experiencers: Three case studies. Journal of Near-Death Studies, 7(2) 73-105)
Changes in Religious Beliefs, Attitudes, and Practices Following NDEs
This study by Cherie Sutherland examined changes in religious beliefs, attitudes, and practices in the lives of 50 NDErs. Sutherland attempted to clarify whether these changes were to greater religiousness or to a deeper spirituality. Sutherland found that before the NDE, her respondents were no more religious or spiritually inclined than the general Australian population. Following the NDE there was a statistically significant shift towards spirituality on most items investigated. (Sutherland, C. (1990). Changes in religious beliefs, attitudes, and practices following near-death experiences: An Australian study. Journal of Near-Death Studies, 9(1) 21-31.)
Science and Spirituality
Dr. Peter Fenwick stated that spirituality is increasingly acknowledged in medicine as a legitimate topic of instruction and focus of research. Fenwick highlights some findings of his own and others’ retrospective research on NDEs review recent prospective research by himself and others, and describe veridical perception research he plans to undertake. After reviewing findings regarding approaching-death experiences and their relationship to NDEs, Fenwick asserts his current perspective on the relationship between mind and brain and explain the impact that empirical support for that perspective will have on both science and humanity. (Fenwick, P. (2005). Science and spirituality: A challenge for the 21st century [The Bruce Greyson lecture from the International Association for Near-Death Studies 2004 annual conference]. Journal of Near-Death Studies, 23(3) 131-157.)
Integrating NDE Aftereffects
Dr. Ryan Rominger stated that preliminary evidence suggests that both NDErs and nonexperiencers who learn about NDEs show beneficial aftereffects. In this article, Rominger summarizes the findings of an exploratory study to examine a small group process utilizing spiritual guidance and expressive arts for integrating NDE aftereffects. Eleven adult participants – four NDErs and seven non-NDErs – completed a pretest, initial posttest, and longitudinal posttest consisting of a revised version of the Omega Life Change Questionnaire (Rominger-LCQ) and the Human Spirituality Scale, as well as semistructured individual and group interviews. Romingerr also collected the expressive art participants created during sessions, photographed it, and used it to identify pictorial themes. Quantitative results included some significant differences and some nonsignificant trends indicating greater spirituality and life changes among NDErs compared to non-NDErs and, for all participants, from pre- to posttest. Qualitative interview material revealed participants had learned material on a number of topics including a broader understanding of, and ability to communicate about, the NDE. Qualitative pictorial data revealed themes suggesting that both NDErs and non-NDErs had integrated positive aftereffects. The process described herein may benefit spiritual guides and directors, expressive art therapists, and therapists working with individuals who have had an NDE or other spiritually transformative experience. Rominger also discusses methodological benefits of using artistic inquiry. (Rominger, R. A. (2009). Exploring the Integration of Near-Death Experience Aftereffects: Summary of Findings. Journal of Near-Death Studies, 28(1) 3-34.)
4. Impact on Mental Health and Suicide Prevention
Multiple NDE studies highlight their suicide-inhibiting effects. Greyson (1981; 1992–93) found that people who had an NDE following a suicide attempt often emerged with reduced suicidal ideation and increased psychological stability. The depth of the NDE correlated with stronger anti-suicidal attitudes, primarily through the cultivation of transcendental beliefs and an enhanced sense of life purpose.
NDEs and Attempted Suicide
Dr. Bruce Greyson stated that attempted suicide is correlated with an increase of subsequent risk of committed suicide. However, preliminary data and psychodynamic hypotheses suggest that serious suicide attempts followed by transcendental NDEs may decrease rather than increase subsequent overt suicide risk, despite the NDEs apparent romanticization of death. Studies of NDEs and of their influence on suicidal ideation are proposed which may yield greater understanding of self-destructive urges and new strategies of suicide prevention. (Greyson, B. (1981). Near-death experiences and attempted suicide. Suicide and Life-Threatening Behavior, 11(1) 10-16.)
NDEs and Antisuicidal Attitudes
Dr. Bruce Greyson stated that NDEs have been reported to decrease fear of death and foster a “romanticized'” view of death, yet also promote antisuicidal attitudes. This study was an empirical investigation of psychodynamic hypotheses suggested to explain that paradoxical effect, using a thirty-six-item questionnaire constructed for this purpose. One hundred-fifty NDErs and forty-three individuals who had come close to death but not had NDEs (nonNDErs) rated as true or false twelve antisuicidal attitudes that have been hypothesized to result from NDEs. NDErs endorsed significantly more of the antisuicidal statements than nonNDErs, and among NDErs, number of statements endorsed was positively associated with depth of experience. Those antisuicidal attitudes that showed the greatest difference in endorsement rate between NDErs and nonNDErs related to transpersonal or transcendental beliefs. These data support prior naturalistic observations that NDEs foster antisuicidal attitudes by promoting a sense of purpose in life. (Greyson, B. (1992-1993). Near-death experiences and antisuicidal attitudes. Omega, 26(2) 81-89.)
Frightening NDEs
Arvin Gibson comments on Dr. Kenneth Ring and Nancy Evans Bush who both wrote papers concerning frightening NDEs in the Fall 1994 issue of this Journal. The results of Gibson’s own research are more supportive of Bush’s position than they are of Ring’s. This paper gives some of the reasons why and illustrates other data accumulated by Gibson concerning frightening NDEs. (Gibson, A. S. (1996). Commentary on ‘Frightening near-death experiences’. Journal of Near-Death Studies, 15(2) 141-148.)
5. Social and Interpersonal Challenges
Although often positive, the aftereffects of NDEs can also create social friction. Research by Insinger (1991) and Stout et al. (2006) shows that family and peer relationships can be strained as experiencers return with altered worldviews that may not align with those of their pre-NDE communities. NDErs sometimes experience a form of “cultural dissonance” or “existential displacement,” akin to culture shock (Furn, 1987).
NDE Aftereffect on Family Relationships
This study by Mori Insinger explored the influence that an NDE has on the family relationships of eleven NDErs, based on in-depth interviews. Insinger details 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. (Insinger, M. (1991). The impact of a near-death experience on family relationships. Journal of Near-Death Studies, 9(3) 141-181.)
Major Challenges Faced By NDErs
This article by Yolaine Stout sheds more light on some of the unique personal and spiritual challenges that people face following NDEs. The six challenges and suggested remedies described here were developed from more than 185 written responses to two questions, regarding challenges after NDEs and remedies, gathered from 25 attendees at the first retreat for NDErs held by IANDS in April, 2006. The authors hope that this informal study will stimulate more formal research into the challenges and unique needs faced by all NDErs and the development of resources to assist experiencers in coping with them. (Stout, Y. M., Jacquin, L. A., & Atwater, P. M. H. (2006). Six major challenges faced by near-death experiencers. Journal of Near-Death Studies, 25(1) 49-62.)
Psychological Adjustment and the NDE
Dr. Bette Furn stated that most mental health practitioner’s, and counseling psychologists in particular, possess skills for helping NDErs. What is needed is a conceptual framework that is both familiar to practitioners and highly relevant to that client group. Cross-cultural counseling in general, and the consideration of world views more specifically, are suggested. Using that framework, the world view assimilated during the NDE is viewed as being in contrast to that of the “old self,” significant others, and the majority culture. The difficulties reported by NDErs are considered analogous to those associated with culture shock. The world views of the practitioner, NDEr, and relevant others should be taken into account in the formulation of psycho-educational and therapeutic interventions. (Furn, B. G. (1987). Adjustment and the near-death experience: A conceptual and therapeutic model. Journal of Near-Death Studies, 6(1) 4-19.)
Understanding the NDE Through Art Therapy
Dr. Ryan Rominger states that art making offers the opportunity to reflect upon ineffable experiences, including those surrounding death and dying. This article examines the artwork of two research participants who each reported an NDE. A transpersonal model was used to elicit the narratives and artwork of two individuals: one who experienced a pleasant NDE and one who experienced a distressing NDE. Rominger concludes that understanding the similarities and differences between pleasant and distressing NDEs may help to facilitate a better therapeutic alliance with this population and provide greater potential for client growth and transformation. (Rominger, R. (2010). Postcards from heaven and hell: Understanding the near-death experience through art. Art Therapy: Journal of the American Therapy Association, 27(1) 18-25.)
Observations About the NDE and Hell
This study by P.M.H. Atwater revealed that the percentage of hell-like NDEs is probably much larger than has been previously claimed. In this article, Atwater discusses current research into what are now termed “distressing” or “unpleasant” NDEs, and her own findings from interviews of over a hundred such cases. She compares this information with earlier reports from Dr. Maurice Rawlings (1978, 1980), mythological traditions about the concept of hell, and renderings from The Tibetan Book of the Dead (Evans-Wentz, 1957). Finally, Atwater details four types of NDEs – initial, hell-like, heaven-like, and transcendental – and what seems to be an attitudinal profile characteristic of each type. (Atwater, P. M. H. (1992). Is there a hell? Surprising observations about the near-death experience. Journal of Near-Death Studies, 10(3) 149-160.)
Disclosure Needs and Motives After an NDE
Dr. Regina M. Hoffman analyzed the communication processes used by 50 NDErs and discusses their disclosure needs and motives as well as influences and obstacles that affect disclosure habits. The findings suggest that disclosure needs evolve through stages after an experience, and reveal five distinct disclosure motives. (Hoffman, R. M. (1995). Disclosure needs and motives after a near-death experience. Journal of Near-Death Studies, 13(4) 237-266.)
The NDE as a Status Passage
Dr. Allan Kellehear described how NDEs are identity transitions with many of the major social features of status passage as these were originally formulated by Glaser and Strauss (Status Passage, Routledge & Kegan Paul, London 1971). These features are described and then compared with the similar experience of being a castaway after shipwreck. In this way, the clinical NDE can be analysed as one of a number of social NDEs. Viewed as status passage many of the psychological reactions can be usefully seen as context dependent processes rather than simply defense mechanisms or products of neurophysiology. (Kellehear, A. (1990). The near-death experience as a status passage. Social Science and Medicine, 31(8) 933-939.)
6. Neurophysiological and Cognitive Effects
Scientific interest in the brain correlates of NDEs has grown. Beauregard et al. (2009) showed that NDErs asked to recall their experiences during meditation demonstrated specific brain activations associated with visual imagery, emotion, and spiritual awareness. These findings support the view that NDEs induce lasting changes in cognitive-emotional processing.
Other studies (Jourdan, 1994; Strubelt & Maas, 2008) suggest that NDEs may involve ancient brain mechanisms that alter consciousness, sometimes mimicking mystical states described in yogic or shamanic traditions (Green, 2001).
The NDE and the Iboga Healing Ceremony
Suster Strubelt et al stated that the root bark of the Iboga shrub (Tabernanthe iboga) is used in Gabon, Africa, to induce an NDE for spiritual and psychological purposes. The pharmacology of ibogaine, a psychoactive indole alkaloid extracted from the bark, has been investigated extensively because of its putative qualities to treat addiction. This review of these studies and neuroscientific approaches to the NDE compared with field studies of traditional African rituals has generated new insights into the neurological correlates and the psychological effects and after-effects of the NDE. Ibogaine stimulates the cerebellar fastigial nucleus in the same manner as ischemia and leads to a medium-term protection of the brain against glutamate-induced neurotoxicity. At the same time, it induces changes in the autonomic nervous and the cardiovascular systems, which aid in the survival of ischemia: iboga intake and ischemia both lead to slowing of electroencephalogram (EEG) activity (dominance of theta and delta waves), a stimulation of the limbic system, and a dominance of a phylogenetically older branch of the vagus nerve, originating in the dorsal motor nucleus, which lowers the metabolic rate of the body. In conclusion, the NDE seems to be the result of a dominance of phylogenetically and ontogenetically old neurological structures and brain waves, which are allowed to show their (para)psychological abilities in the absence of cortical dominance. If parts of the neocortex are still active and permit observation and memory performance, the experience can be integrated within the personality. The newly learned peaceful state of vagal and subcortical dominance can be actively self-induced. Implications of this model for alternative healing are discussed. (Strubelt, S., & Maas, U. (2008). The near-death experience: A cerebellar method to protect body and soul – Lessons from the Iboga healing ceremony in Gabon Alternative Therapies, 14(1) 30-34.)
The NDE as a Shamanic Initiation
Dr. J. Timothy Green described how the field of near-death studies shares a number of interesting, often compelling, similarities with the ancient spiritual tradition known as shamanism. Not least among these similarities is the fact that an NDE is a time-honored form of shamanic initiation. Green presents a case example illustrating how a deep NDE can propel a person who had no prior knowledge or interest in shamanism into spontaneous, often classic, shamanic experiences, while living an apparently normal life in the midst of modern Western society. (Green, J. T. (2001). The near-death experience as a Shamanic initiation: A case study. Journal of Near-Death Studies, 19(4) 209-225.)
NDEs and Neurophysiological Correlates of Mystical Traditions
Dr. Jean-Pierre Jourdan described how the first stages of transcendental experiences might be induced by blocking or saturating sensory input to the brain at the level of the hippocampus. This could be accomplished during NDEs by blockade of hippocampal NMDA receptors by endopsychosins and during meditation by alteration of the hippocampal theta rhythm. Mystical practices described in ancient yogic or taoist texts may also alter hippocampal theta by breath exercises or labyrinthine stimulation. Many accounts of kundalini awakenings are consistent with this theory, as is an extended version of Itzhak Bentov’s physio-kundalini model. (Jourdan, J. (1994). Near-death and transcendental experiences: Neurophysiological correlates of mystical traditions. Journal of Near-Death Studies, 12(3) 177-200.)
7. Cultural and Religious Universality
Cross-cultural research, including studies in Iran (Fracasso et al., 2010), India (Blackmore, 1993), and Germany (Knoblauch et al., 2001), confirms the global consistency of many core NDE elements and their aftereffects. While cultural and religious frameworks shape interpretation, the core pattern – spiritual awakening, value shifts, and emotional transformation – remains surprisingly universal.
NDEs Among Iranian Muslims
Cheryl Fracasso, M.S. stated that Muslim NDEs have been rarely reported by comparison to the incidence of NDEs reported in other groups. Recently, after Kreps (2009) found no NDEs in a sample from Pakistan and Kashmir, he concluded Muslim NDEs may even be nonexistent. However, in Arak City, Iran, we easily identified 19 Iranian Muslims who reported having experienced an NDE. Thirty participants claiming to have memories from a period of unconsciousness associated with a close brush with death completed a Persian translation of Greyson’s (1983) NDE Scale as well as background and semi-structured questions. Of these, 19 (63%) scored 7 or higher on the NDE Scale, Greyson’s criterion for a valid NDE. Although low reliability precluded further statistical analysis of the data or comparison of them to results of previous Western studies, Fracasso’s informal assessment was that both the contents and aftereffects of the Muslim NDEs were quite similar to those of Westerners. Fracasso concluded that NDEs are not particularly rare in Muslim groups and that their similarity to Western NDEs suggests they may be a cross-culturally universal and transpersonal phenomenon. (Fracasso, C., Aleyasin, S. A., Friedman, H., & Young, M. S. (2010). Near-Death Experiences among a Sample of Iranian Muslims. Journal of Near-Death Studies, 29(1) 265-272.)
Reincarnation Beliefs Among NDErs
Interestingly, beliefs in reincarnation often increase following an NDE, regardless of prior religious background (Wells, 1993), and many experiencers report a deeper connection to spiritual traditions, including Christian mysticism, Buddhism, and even shamanism (Ring, 1993; Grosso, 1983; Green, 2001).
Amber Wells found that NDEs tend to increase belief in reincarnation. This study was designed to examine the factors underlying this belief shift. Wells used a questionnaire to compare the tendency toward belief in reincarnation among NDErs, individuals merely interested in NDEs, and a non-experiencer, non-interest control group. In addition, Wells interviewed 14 NDErs to gain insight into the factors influencing NDErs’ beliefs. NDErs’ reincarnation belief shift appeared to be due to (a) direct knowledge of reincarnation gained by some NDErs in the NDE itself; (b) knowledge of reincarnation gained through a general psychic awakening following the NDE; or (c) exploration of alternative perceptions of reality following the NDE. (Wells, A. D. (1993). Reincarnation beliefs among near-death experiencers. Journal of Near-Death Studies, 12(1) 17-34.)
Reflections on the NDE and Tibetan Buddhism
Dr. Kenneth Ring stated that there are many similarities between Tibetan Buddhist teachings on death, as reflected in The Tibetan Book of the Dead (Trungpa and Freemantle, 1975), and a perspective based on the modern study of NDEs but also important differences. In view of these differences, a more appropriate comparison might involve historical cases of Tibetan NDEs and contemporary Western accounts. A tradition of NDEs in Tibetan culture, the das-log experience, affords such a comparison. Modern NDEs differ from das-log experiences in ways that reflect their cultural context, and may provide the foundation for a new Book of the Dead especially fitted to the existential and planetary concerns of our own time. (Ring, K. (1993). A new book of the dead: Reflections on the near-death experience and the Tibetan Buddhist tradition regarding the nature of death. Journal of Near-Death Studies, 12(2) 75-84.)
Jung, Parapsychology, and the NDE
This study by Dr. Michael Grosso examined the NDE in the light of the Jungian theory of archetypes. Features of the prototypical NDE are matched against features of archetypes. The near-death process is discussed in terms of the concept of the individuation of the Self. NDEs are looked at as evidence for the activation of a unique archetype associated with rebirth experience, designated the archetype of death and enlightenment (ADE). The general function of the ADE is outlined, and evidence for psychic manifestations of it is reviewed: mystical phenomena, dreams, mythology, mystery and initiation rites, psychedelic experiences, and UFO “revelations.” Possible objections to the theory are considered along with some broad cultural and religious implications. (Grosso, M. (1983). Jung, parapsychology, and the near-death experience: Toward a transpersonal paradigm. Anabiosis – The Journal for Near-Death Studies, 3(1) 3-38.)
A Cultural Anthropologist’s NDE
Otherwise rather similar to the phenomenon and after-effects of his participant – observations in anthropological fieldwork, Patrick Gallagher’s NDE was a more exact solitary form of learning a new reality, replete with symbolic meanings that altered his view of life, death, and their intermediate cultural patterns. While unconscious and partially paralyzed for weeks, he had the usual NDE visions: He idly examined his body from above, lost gravity to gain flight, passed through a void / tunnel to a luminous world, and encountered there personages of radiant knowledge and total love, all of whom had no need to eat, drink, sleep, dream, demonstrate personal worth, or use words rather than interest to know each other and everything else. Through a curious wish, he returned to terrestrial life at the cost of losing such radiance. Since he recovered, his memory of these visions strangely has increased, causing him gradually to abandon many typical cultural patterns – such as frenzied competition, boredom in conversations, material collection, and continual anxiety and concern over quite brief events and imagined statuses – and to replace them with the recognition of the eternity granted by adherence to the present moment and of the remarkable worth and interest of everyone he encounters. (Gallagher, P. (1982). Over easy: A cultural anthropologist’s near-death experience. Anabiosis – The Journal for Near-Death Studies, 2(2) 140-149.)
The Myth of the Near-Death Journey
Dr. Michael Grosso examined the meaning and developmental potential of the NDE as a stimulus to inner exploration. The NDE as a prototype of the transcendent contact encounter offers a model for an evolutionary theory of religion. Grosso’s own experiences and contemporary portrayals of NDEs suggest that the experience is a vehicle for the mythic renewal of our idea of death as a journey rather than as a termination, and may be a stimulus for spiritual revolution. (Grosso, M. (1991). The myth of the near-death journey. Journal of Near-Death Studies, 10(1) 49-60.)
A Comparison of NDEs Occurring Before and After 1975
The 1975 publication of Life After Life (Moody, 1975) led to wide public recognition of NDEs. Much of the early NDE research, in the late 1970s and early 1980s, studied NDEs occurring predominantly before 1975. If the content and aftereffects of NDEs remained constant before and after 1975, this early NDE research may be considered applicable to NDEs occurring more recently. This study by Dr. Jeffrey and Jody Long used the methodology of an Internet-based questionnaire survey that has not been previously reported. A total of 218 NDErs were surveyed. The only statistical differences between the group with NDEs before 1975 (n = 48) compared with the group with NDEs during or after 1975 (n = 170) were due to expected differences in NDEr age at the time of the NDE, and age currently. No other significant difference was found between these two groups with regard to NDE demographics, experience elements, or aftereffects studied. (Long, J. P., Long, J. A. (2003). A comparison of near-death experiences occurring before and after 1975: Results from an Internet survey. Journal of Near-Death Studies, 22(1) 21-32.)
8. Clinical and Therapeutic Implications
For healthcare providers, especially in critical care, understanding the aftereffects of NDEs is essential. Studies by Morris & Knafl (2003) and Bell et al. (2010) underscore the importance of validating these experiences to aid in patient recovery. Greyson and Harris (1987) offer guidelines for clinical approaches that emphasize empathy, nonjudgment, and spiritual integration.
How School Counselors Can Assist Student NDErs
This article by Kathleen Bell et al provides a thorough, literature-based review of the impact of NDEs on children and adolescents in the areas of social and academic functioning in school. Gleaned from the published literature about how various non-school health professionals can most effectively assist NDErs, practical suggestions and interventions are recommended for school counselors to effectively assist student NDErs. (Bell, K. E., Holden, J. M., & Bedwell, J. (2010). How school counselors can assist student near-death experiencers. Professional School Counseling, 14(2) 165-173.)
Psychological Difficulties Following an NDE
Dr. Bruce Greyson et al states that the literature on 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. The authors report general guidelines and specific interventions, developed at an interdisciplinary conference, to assist NDErs in coping with psychological difficulties following their experiences.(Greyson, B., & Harris, B. (1987). Clinical approaches to the near-death experiencer. Journal of Near-Death Studies, 6(1) 41-52.)
The Life Changes Inventory – Revised
The Life Changes Inventory-Revised (Greyson & Ring, 2004) provides a standardized tool to quantify the aftereffects of NDEs and assess value transformation across spiritual, behavioral, and psychological domains. The authors state that characteristic psychological and behavioral changes are well recognized aftereffects of NDEs. Although much valuable research into these aftereffects has been qualitative, Kenneth Ring (1984) developed a instrument to quantify value changes following an NDE. This instrument, eventually named the Life Changes Inventory (LCI), has evolved over the decades to reflect increased understanding of the nature and breadth of NDE aftereffects. However, the accumulated modifications of the original scale have never been published, and various researchers have continued to use superseded editions. This paper presents the Life Changes Inventory–Revised, a standardized version of this scale that embodies the accumulated knowledge culled from previous drafts of the LCI administered to disparate samples and from qualitative research into attitudinal changes reported by NDErs. It is our hope that with this standardization of the LCI-R, it will replace earlier versions of the LCI and become the instrument of choice for future research into value changes associated with NDEs. (Greyson, B., & Ring, K. (2004). The Life Changes Inventory – Revised. Journal of Near-Death Studies, 23(1) 41-54.)
The Nature and Meaning of the NDE For Patients and Nurses
This study by Dr. Linda Morris et al was designed to develop a conceptual framework for the NDE, reflecting its nature and meaning for the patient and the critical care nurse. The study used naturalistic inquiry to examine the question: What is the nature and meaning of an NDE and how has it influenced the individual’s view of the self, the future, and feelings and beliefs about life and death? The NDE Scale (Greyson, 1983) was used with patients and semi-structured interview guides were used with both nurses and patients to explore the NDE from a comprehensive perspective. An NDE was defined as the report of “unusual” recollections associated with a period of unconsciousness during either serious illness or injury, or resuscitation from a cardiac or respiratory arrest. The sample included 12 patients who experienced an NDE and 19 nurses who cared for patients who experienced NDEs. This study highlighted the emotional aspects of the NDE. Patients described how the NDE transformed their lives and nurses reported how their experiences with patients changed them personally and professionally. (Morris, L. L., & Knafl, K. (2003). The nature and meaning of the near-death experiences for patients and critical care nurses. Journal of Near-Death Studies, 21(3) 139-167.)
Combat-Related NDEs
This paper by Robert Sullivan reported on a continuing study of the NDE occurring among those who were clinically dead or close to death as a result of combat operations. Volunteers were obtained through a series of announcements in national military publications. Elements of the prototypical NDE seem to be reflected in the combat NDEs reported, but full integration of the experience may be retarded by the need to integrate other traumas arising from the individual’s battlefield experiences. These cases require particularly supportive and non-judgmental interviewing, to include appropriate follow-up. Some suggestions are made for application in training and counseling. Conclusions will be presented in a later paper, upon completion of the study. (Sullivan, R. M. (1984). Combat-related near-death experiences: A preliminary investigation. Anabiosis – The Journal for Near-Death Studies, 4(2) 143-152.)
Aftereffects of NDEs on Dialysis Patients
This study by C. Lai et al aimed to investigate NDEs and their aftereffects in dialysis patients. 710 dialysis patients at 7 centers in Taipei, Taiwan, resulted in 45 patients had 51 NDEs. Their mean NDE score was 11.9 (95% confidence interval, 11.0 to 12.9). Out-of-body experience was found in 51.0% of NDEs. Purported precognitive visions, awareness of being dead, and “tunnel experience” were uncommon (<10%). Compared with the no-NDE group, subjects in the NDE group were more likely to be women and younger at life-threatening events. Both frequency of participation in religious ceremonies and pious religious activity correlated significantly with NDE score in patients with NDEs (p < 0.01 and p = 0.01, respectively). The NDE group reported being kinder to others (p = 0.04) and more motivated (p= 0.02) after their life-threatening events than the no-NDE group. Limitations: Determining the incidence of NDEs is dependent on self-reporting. Many NDEs occurred before the patient began long-term dialysis therapy. Causality between NDE and aftereffects cannot be inferred. The authors conclude that the NDE is not uncommon in the dialysis population and is associated with positive aftereffects. Nephrology care providers should be aware of the occurrence and aftereffects of NDEs. The high occurrence of life-threatening events, availability of medical records, and accessibility and cooperativeness of patients make the dialysis population very suitable for NDE research. (C. Lai et al (2007). Impact of near-death experiences on dialysis patients: A multicenter collaborative study. American Journal of Kidney Diseases, 50(1) 124-132.)
9. A Catalyst for Human Transformation
Some researchers, including Dr. Kenneth Ring and Dr. Bruce Greyson, suggest that NDEs may be harbingers of a broader spiritual evolution in humanity. Ring’s concept of the “Omega Prototype” (1990) envisions NDErs as early adopters of a more integrated, compassionate, and transpersonal mode of being.
One Person’s Profound NDE Impact
This essay by Vincent Luciani is a first-person account describing the profound impact of his NDE. He surrendered everything in response to a spiritual mandate to do something different with his new life after the NDE. Researchers may find that such intensive responses contain credible data of interest in evaluating the question of why we have NDEs. (Luciani, V. (1993). Life after life-after-life. Journal of Near-Death Studies, 11(3) 137-148.)
Lessons From NDEs For Humanity
Dr. Craig Lundahl‘s study revealed how a considerable amount of information on the aftereffects of NDEs has been gathered by researchers and used by practitioners to help NDErs, but the lessons from this information have not been presented for use by the rest of humanity. This essay summarizes nine lessons consistently gleaned from NDEs, which may help motivate humanity to live more in accordance with the messages from NDEs. (Lundahl, C. R. (1993). Lessons from near-death experiences for humanity. Journal of Near-Death Studies, 12(1) 5-16.)
The Individually Tailored NDE
Dr. Willam Serdahely described how a nonrandom sample of firsthand accounts of NDEs revealed a number of variations from the prototypic NDE description, including feeling judged during a life review, seeing a non-deceased friend in the tunnel, experiencing no pain upon returning to the physical body, and crossing a barrier before being sent back. The prototypic NDE model is useful in giving an overview of NDEs, but ultimately the theoretical framework of near-death studies will have to accommodate these and other variations from the prototype. The “individually tailored” hypothesis, put forth to account for many of these variations, states that each NDEr receives what he or she needs during the NDE in a way that NDEr is able to accept. (Serdahely, W. J. (1995). Variations from the prototypic near-death experience: The ‘individually tailored’ hypothesis. Journal of Near-Death Studies, 13(3) 185-196.)
NDEs and Systems Theories
Dr. Bruce Greyson states that NDEs are transcendental experiences that frequently occur on the threshold of death, precipitate profound personality transformations that have defied explanation in terms of current psychodynamic and neurophysiologic models. A biosociological approach based on information and systems theories can elucidate anomalous features of both near-death phenomenology and the bipolar aftereffects of these mystical experiences. This biosociological model makes testable predictions about NDErs and suggests fruitful future directions for the scientific study of mystical experience. (Greyson, B. (1991). Near-death experiences and systems theories: A biosociological approach to mystical states. Journal of Mind and Behavior, 12(4) 487-507.)
The NDE and Spiritual Transformation
Cassandra Musgrave states that 51 NDErs were surveyed in person and through the mail to discover if and how their lives were changed as a result of their NDEs. Results showed major changes in participants’ lives, especially in the areas of religious belief and practice, lifestyle, career, and relationships. (Musgrave, C. (1997). The near-death experience: A study of spiritual transformation. Journal of Near-Death Studies, 15(3) 187-201.)
The Psychological Structure of NDEs
In this paper, Dr. Patti White discussed the general psychological structure of four NDEs and the evolutionary nature of the mental processes that occur. The author suggests that the transformational aspect of each NDE comes at the culmination of the mental processes through archetypal imagery drawn from the context of the experiencer’s life. (White, P. R. (1997). The anatomy of a transformation: An analysis of the psychological structure of four near-death experiences. Journal of Near-Death Studies, 15(3) 163-185.)
NDE and Non-NDE Aftereffect Outcomes
The objective of the study by Dr. Richard Bonenfant was to determine whether non-NDErs expressed aftereffects similar to those reported by NDErs. Bonenfant divided 56 survivors of near-death events into two groups. The first group, consisting of 40 persons (71 percent) who reported extraordinary experiences during their near-death events, Bonenfant designated the NDErs. The second group, consisting of 16 persons who retained no recall of what transpired during their near-death events, Bonenfant designated the non-NDErs. Bonenfant administered to both groups a questionnaire designed to identify behavioral changes and aftereffects commonly reported by NDErs, and subjected the findings to chi-square analyses to determine whether observed differences between the two groups were statistically significant. Results indicated that nonNDErs do report some NDE-like changes and aftereffects following their near-death events. However, Bonenfant found these effects to be less prevalent in non-NDErs, and found statistically significant differences between the two groups in spiritual and paranormal measures. Bonenfant also found a significant positive correlation between duration of near-death event and sensory confusion in NDErs. In addition, Bonenfant found a new physiological effect, spine tingling, to be significantly associated with NDEs. Finally, NDErs reported that behavioral changes and aftereffects initiated by their NDEs not only were persistent but often increased with the passage of time. (Bonenfant, R. J. (2004). A comparative study of near-death experience and non-NDE outcomes in 56 survivors of clinical death. Journal of Near-Death Studies, 22(3) 155-178.)
10. Conclusion
NDEs are more than fleeting moments at the edge of life – they are often profound, life-altering events with measurable and lasting aftereffects. As this comprehensive survey of peer-reviewed literature demonstrates, NDEs consistently catalyze psychological, emotional, spiritual, and behavioral transformations across diverse populations. These aftereffects range from reduced fear of death and enhanced compassion, to radical shifts in personal values, beliefs, and life direction. Even when NDErs face adjustment challenges, the overall pattern suggests a trajectory toward greater meaning, purpose, and spiritual awareness.
Importantly, the data shows that NDEs are not isolated anomalies nor subjective hallucinations, but deeply impactful phenomena with implications for psychology, medicine, spirituality, and cultural understanding. Research from across the world affirms their cross-cultural universality, while findings from neurology and psychiatry suggest possible correlates that deserve deeper exploration. Clinicians are now beginning to recognize the therapeutic importance of acknowledging and integrating NDEs into patient care, especially in contexts involving trauma, grief, or existential distress.
As research continues to evolve, NDEs may offer not only a deeper understanding of human consciousness but also a powerful lens through which to re-examine our assumptions about life, death, and the continuity of the self. Whether viewed as glimpses of an afterlife, spiritual awakenings, or extraordinary psychological responses, NDEs remain a compelling subject – one that invites both scientific inquiry and personal reflection.
