Search

An inadvertent consequence of advances in stem cell research, neuroscience, and resuscitation science has been to enable scientific insights regarding what happens to the human brain in relation to death. The scientific exploration of death is in large part possible due to the recognition that brain cells are more resilient to the effects of anoxia than assumed. Hence, brain cells become irreversibly damaged and "die" over hours to days postmortem. Resuscitation science has enabled life to be restored to millions of people after their hearts had stopped. These survivors have described a unique set of recollections in relation to death that appear universal. We review the literature, with a focus on death, the recalled experiences in relation to cardiac arrest, post-intensive care syndrome, and related phenomena that provide insights into potential mechanisms, ethical implications, and methodologic considerations for systematic investigation. We also identify issues and controversies related to the study of consciousness and the recalled experience of cardiac arrest and death in subjects who have been in a coma, with a view to standardize and facilitate future research.

Introduction: Belief in psi, which includes psychic phenomena such as extra-sensory perception and post-mortem survival, is widespread yet controversial. According to one of the leading and perhapsmost tested hypotheses, high belief in psi can be explained by differences in various aspects of cognition, including cognitive styles. Most of this research has been conducted with lay individuals. Here, we tested the hypothesis that academic researchers who investigate psi may exhibit different cognitive styles than lay individuals interested in psi, and are more similar to skeptics. Methods: We measured two cognitive styles--actively open-minded thinking (AOT) and the need for closure (NFC)--and assessed differences among four heterogeneous groups regarding belief in psi and involvement in related research. Specifically, our study included academic psi researchers (N = 44), lay individuals who believe in psi (N = 32), academics who are skeptics of psi (N = 35), and lay individuals who are skeptics (N = 33). Results: We found group differences in AOT (p = 0.003) but not in NFC scores (p = 0.67). Post hoc tests showed no significant difference in AOT scores between academics who conduct psi research (4.5 ± 0.3) and academic skeptics (4.5 ± 0.3; p = 0.91) or lay skeptics (4.5 ± 0.4; p = 0.80). The lay psi group had significantly lower AOT scores (4.2 ± 0.4) than the other three groups (ps: 0.005-0.04), indicating a decreased willingness to consider a range of evidence when forming an opinion, including evidence that challenges their beliefs. AOT was negatively associated with psi belief in the two skeptic groups combined (r = -0.29, p = 0.01), but not in the psi groups (r = -0.03, p = 0.78). Discussion: Our research shows that academics who work with psi differ from lay psi individuals, but not from skeptics, in actively open-minded thinking. In other words, despite their high belief in psi phenomena, psi researchers demonstrate a commitment to sound reasoning about evidence that is no different from that of skeptics. [ABSTRACT FROM AUTHOR]

Defining consciousness in human beings is a challenge; consciousness in nonhuman animals is even more controversial because animals cannot communicate using human language. Nevertheless, scientists have studied animal consciousness through behavioral tests of their self-awareness. The evidence from a variety of studies suggests that at least some nonhuman animals may have consciousness analogous to that of humans. Testimony from humans who report encountering deceased pets in their near-death experiences suggests that the consciousness of deceased pets may survive their bodily death. This possibility raises the question of whether animals might have near-death experiences analogous to those of humans. Behavioral observations of animals on their deathbeds and behavioral changes in animals following close brushes with death suggest that animals may, indeed, have near-death experiences. [ABSTRACT FROM AUTHOR]

This article critiques a recent report on electrical activity in the dying human brain, arguing that media reports have distorted the findings. The study examined four comatose patients who died in a neuro-intensive care unit and found increased electrical activity in two patients. However, there was no evidence that these activities were linked to conscious experiences. The authors caution against drawing conclusions about near-death experiences based on these findings. The article also provides a list of references covering research on near-death experiences, physiological changes during cardiac arrest and resuscitation, and related topics such as cerebral oxygen uptake and veridical perception. [Extracted from the article]

Modern research on near-death experiences (NDEs), powerful spiritual experiences triggered by a close brush with death, has focused on experiences characterized by profound positive feelings, ranging from incredible peace and calmness to bliss and ecstasy. However, throughout history there have been accounts of frightening deathbed visions and terrifying journeys to a hellish realm peopled by evil forces or beings. It is difficult to determine the prevalence of these distressing NDEs because the anxiety and judgmentalism they evoke deter experiencers from acknowledging and revealing them. Nevertheless, most recent studies estimate their prevalence at between 11% and 22% of all NDEs. Their phenomenology varies widely, but attempts to categorize distressing NDEs have yielded several distinct types. Various researchers have attributed distressing NDEs to the personal characteristics of the experiencer, to biological factors of the brush with death, or to other circumstances around the event. Overall, distressing NDEs appear to be associated with fewer permanent aftereffects than the more common pleasant NDEs, which may reflect the reluctance of experiencers to focus attention on unpleasant experiences. Nevertheless, some distressing NDEs lead to long-lasting emotional trauma. Several strategies have been described by which experiencers try to come to terms with and find meaning in, their distressing NDEs. Much research remains to be done on the causes and aftereffects of distressing NDEs and their relationship to other dark spiritual experiences. [ABSTRACT FROM AUTHOR]

Some persons who claim to have had near-death experiences (NDEs) fail research criteria for having had NDEs ("false positives"); others who deny having had NDEs do meet research criteria for having had NDEs ("false negatives"). The author evaluated false positive claims and false negative denials in an organization that promotes near-death research and in psychiatric outpatients. The frequency of false positives and negatives varied in samples that differed in prevalence of, and knowledge about, NDEs. The influence of participants' knowledge about NDEs on the findings of near-death research makes it critically important to use standardized criteria for identifying NDEs.

Death is a common existential concern, and fear of death is widespread at subclinical levels. Near-death experiences (NDEs) are profound mystical experiences that may occur close to death, and they are usually followed by dramatic reductions in fear of death. The content of these experiences varies in each case, but NDEs tend to have common features among individuals and across cultures. While many studies using different tools to measure fear of death and death anxiety have documented their reduction after NDEs, we do not know the influence of specific NDE features on this effect. This research presents statistical correlations between features of NDEs and post-experience death attitudes, both negative and positive. We found that encountering mystical beings and having a life review during one's NDE are the strongest predictors of reduced fear of death. Contrary to theoretical predictions, a sense of disembodiment is not associated with change in death attitudes. These findings can be used to design interventions aimed at reducing fear of death in vulnerable populations, including people at end-of-life. We also discuss these findings in the context of Terror Management Theory regarding death awareness as a motivator of human behaviour. [ABSTRACT FROM AUTHOR]

One hundred-fifty near death experiencers (NDErs) and 43 individuals who had come close to death without having NDEs (nonNDErs) rated 12 antisuicidal attitudes. NDErs endorsed significantly more statements than did nonNDErs, and, among NDErs, number of statements endorsed was positively associated with depth of experience. Findings support possibility that NDEs promote sense of purpose in life. (Author/NB)

Many adults and children suddenly faced with death report experiencing a distinctive state of consciousness in which their existence seems to be bound neither to a physical body nor to [...], For those with true near-death experiences (NDEs), Greyson's (1983, 1990) NDE Scale satisfactorily fits the Rasch rating scale model, thus yielding a unidimensional measure with interval-level scaling properties. With increasing intensity, NDEs reflect peace, joy and harmony, followed by insight and mystical or religious experiences, while the most intense NDEs involve an awareness of things occurring in a different place or time. The semantics of this variable are invariant across True-NDErs' gender, current age, age at time of NDE, and latency and intensity of the NDE, thus identifying NDEs as 'core' experiences whose meaning is unaffected by external variables, regardless of variations in NDEs' intensity. Significant qualitative and quantitative differences were observed between True-NDErs and other respondent groups, mostly revolving around the differential emphasis on paranormal/mystical/religious experiences vs. standard reactions to threat. The findings further suggest that False-Positive respondents reinterpret other profound psychological states as NDEs. Accordingly, the Rasch validation of the typology proposed by Greyson (1983) also provides new insights into previous research, including the possibility of embellishment over time (as indicated by the finding of positive, as well as negative, latency effects) and the potential roles of religious affiliation and religiosity (as indicated by the qualitative differences surrounding paranormal/mystical/religious issues).

The Reasons for Living/Reasons for Dying Assessment developed by David Jobes and Rachel Mann is discussed. Topics include extending the research to older suicidal patients and to 'high-lethality' patients, determining the unit of analysis, and weighting of responses.

A recent journal article described continuous brainwave recording leading up to and following cardiac arrest in an elderly patient with multiple brain abnormalities. The authors wrote that increased brainwaves in the gamma frequency after his heart stopped might indicate persistent mental activity and particularly memory recall, and they speculated that this brain electrical activity might explain the life review in near-death experiences (NDEs). This speculation was subsequently hailed in the popular media as establishing a neurological explanation for NDEs. We review alternative interpretations and sources of the electrical activity recorded from this one patient’s head, question the timing of the reported cessation of cardiac activity, and contrast findings from other studies of brainwave activity at death. We conclude that this one intriguing case does not provide adequate evidence of continued memory processing after death. [ABSTRACT FROM AUTHOR]