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Introduction: The COVID-19 pandemic has resulted in severe illnesses worldwide. Around 655.5 million cases were having been confirmed, including 6.6 million deaths. The extreme cases experienced near death in the intensive care unit (ICU). This study explored the survivors' experience of being near death while critically ill with the infection. Methodology: A descriptive phenomenological study was employed. Data were collected through in-depth interviews with 14 participants from Northeastern Thailand. Content analysis was applied by using Creswell's strategy. Results: Four themes emerged: (a) anxiety and fear of dying alone, (b) environmental chaos, (c) using Thai Buddhist teaching in coping, and (d) returning from the brink of death. Moreover, the patients felt great gratitude and were grateful to the health care team. Discussion: Traumas experienced by patients in the ICU included physical and psychological distress, coping strategies, and an understanding of cultural awareness. Conclusion: Psychological and culturally congruent care should be implemented for patients in the ICU. [ABSTRACT FROM AUTHOR]

Near-death experiences (NDE) are intense events that can have profound psychological consequences. Although decreased fear of death after an NDE is a well-documented phenomenon, it is unclear what psychological factors are associated with reduced death anxiety. In this study, grounded in terror management theory, we compared 102 people who had an NDE with 104 individuals who did not. Participants completed measures of death anxiety, self-esteem, mindfulness, and death representation. Results indicated that people who had an NDE had lower fear of death, higher self-esteem, greater mindfulness, and viewed death more as a transition rather than as absolute annihilation. Subsequent analyses found that NDE had a direct effect on death anxiety, and that the effect of NDE on death anxiety was also mediated by indirect effects on self-esteem and death representation. Implications of these findings are considered, limitations of the present study are acknowledged, and suggestions for future theory and research are proffered. [ABSTRACT FROM AUTHOR]

During real or presumed life-threatening incidents and/or near-death circumstances, some people experience a visual life relations reminder (VLRR), which consists primarily of imagery portraying and focused on living loved ones that visually appear in an uncontrollable and/or rapid manner. This phenomenon differs from the more recognised life review that also sometimes occurs under similar conditions, which is instead a visual memory revival of past self-inclusive events or activities. This exploratory paper is the first to specifically discuss VLRRs and provides relevant insight from a reflexive thematic analysis of 57 VLRRs, generating some important qualitative themes based on meaningful patterns identified in narrative data. Relevant data excerpts to support the generated themes are provided and then those themes are discussed in more detail. This paper closes with a hypothesis that the VLRR is a purposeful and beneficial psychological phenomenon with an effect that often boosts the experient’s will to live and survive by reminding them of important relationships in their current life. [ABSTRACT FROM AUTHOR]

The trickster concept has been proposed as a useful description of paranormal phenomena in response to nine decades of inconsistent experimental results and the inability to develop sustained practical applications of psi. However, the trickster of mythology is too diverse and ambiguous for scientific research. The term 'psi-trickster' is used here to refer to an active factor that makes psi effects inconsistent and unsustainable but can be investigated scientifically. My transition from optimism about psi experiments to reluctantly accepting the psi-trickster is described. The primary purpose of this essay is to describe strategies and options for research given the apparent psi-trickster. Strategies for dealing with the psi-trickster include: (a) hope that continued experimental research will overcome it; (b) accept the far-reaching implications of the usual assumptions for psi experiments and develop models of unconscious conflicting psi influences by many different people; (c) investigate the possibility that reliable psi effects occur in rare conditions, such as after many years of intense meditation practice; (d) propose physics-based models; and (e) consider that factors other than the motivations of living persons may be involved. Experimental psi research has the ultimate goal of converting psi to technology. Like other technologies, the most advanced development will be for military uses and for corporate profits. Spontaneous psi experiences tend to inspire a sense of meaning in life and a belief that the person's life is watched over, similar to mystical and near-death experiences. The psi-trickster characteristics prevent psi from being converted to technology and preserve its mysterious, mystical aspects. An indepth investigation is needed to understand how paranormal beliefs and experiences affect a person's life and society as a whole. This is the first step in investigating the psitrickster characteristics and should include the distribution of beliefs in the population for the full spectrum from skeptics to proponents. [ABSTRACT FROM AUTHOR]

Near-death experiences (NDEs) and psychedelic drug experiences (YDEs) enable access to dimensions of non-ordinary sensation, perception, and insight beyond typical day-to-day phenomenology. Both are associated with a dissolution of conventional spatio-temporal conceptual distinctions, and a corresponding sense of connectedness and unity. Moreover, NDEs and YDEs have shown a remarkable ability to reduce the anxiety that people associate with death. In two recent papers, we showed that multi-person virtual reality experiences (VREs) designed within the 'numadelic' aesthetic (where bodies are represented as light energy rather than material objects) can elicit psychometric results comparable to YDEs. It nevertheless remains an open question why numadelic aesthetics achieve the observed results, especially given that the vast majority of VREs represent bodies as typically perceived in the 'real-world'. This article describes the origins of the numadelic aesthetic from subjective accounts of NDE phenomenology, and attempts to unravel mechanistic aspects of the numadelic aesthetic by embedding it within a more general theoretical framework. Specifically, we elaborate a 2-axis schematic grounded in predictive coding models of cognition and matter-energy ideas from physics. One axis tracks 'structural specificity', and the other tracks 'symbolic rigidity'. The majority of VREs, which emphasize photorealistic fidelity to content derived from 'day-to-day' phenomenology, are characterized by high structural specificity and high symbolic rigidity. Such approaches collapse imaginative potential into a limited low-entropy space of 'exogenous' possibility, unlike the high-entropy brain states associated with YDEs. In contrast, aesthetic domains characterized by low structural specificity and low symbolic rigidity are less concerned with fidelity to phenomenological priors, offering an expansive, 'uncollapsed' high-entropy possibility space into which participants can project meaning and corresponding endogenous insights can arise (e.g., as occurs in NDEs and YDEs). Situated within this theoretical framing, the numadelic aesthetic emerges as a practical example of an un-collapsed approach to representation, helping to explain the experimental observations within previous papers. Moreover, the theoretical framing suggests various experimental tests, and lays the groundwork for applying numadelic aesthetics to model NDEs, to help address the anxiety often associated with death. [ABSTRACT FROM AUTHOR]

Background: According to prevailing views in neuroscience, near-death experiences (NDE) occurring after severe head trauma, critical illness, or coma are often life-transforming experiences in which no awareness or sensory experience of any kind is possible. Although there are general patterns, each case is quite different from the other and requires accurate recording and reporting to potentially explain the phenomenon. Aim: This narrative study aimed to explore a pregnant woman's NDE due to complications from MERS-CoV. Methods: This was a qualitative narrative study with the administration of two unstructured interviews. After the second interview, the participant completed the Greyson NDE scale, presented through descriptive statistics. Qualitative data were analyzed using Labov's model of narrative analysis through abstract, orientation, complicating action, evaluation, resolution, and coda. Results: The Greyson scale resulted in a total score of 12, confirming that the patient had experienced an NDE. Labov's model of narrative analysis revealed that the patient's experience was not limited to the NDE but had implications for her recovery and life. The patient experienced all three types of NDEs: out-of-body, transcendental, including the transition of consciousness to another dimension, and a combined experience. She also suffered from prolonged hallucinations, neuropathy, and post-intensive care syndrome (PICS). At the same time, the patient experienced what is known as NDE aftereffects, which are caused by a change in beliefs and values; she began to lead a more altruistic life and became interested in the meaning of life. Conclusions: NDE survivors should be encouraged to talk more and share their stories with others if they wish. This study not only investigates the NDE but also considerably adds to the existing literature by integrating a unique cultural view from a country outside of the US and other Western nations, and it highlights the significant role of healthcare providers in NDEs and the importance of communication with comatose patients. It underscores the need for compassion when dealing with patients with NDEs. [ABSTRACT FROM AUTHOR]

Introduction: In recent years, a growing number of near-death experience (NDE) testimonies have been collected worldwide due to an increasing interest in research on this phenomenon. China has many patients who survive lifethreatening situations, leaving over much data on NDEs to be collected for research. In the historical context of Eastern civilization, many mentally controlled practices in China can also lead to "NDEs-like" (e.g., meditation). This study aimed (1) to translate and validate the recently developed Near-Death Experience Content (NDE-C) scale into Chinese and (2) to quantify and identify NDEs and NDEs-like in China with this new Chinese version of the NDE-C scale. Methods: Here, we presented the work that had been performed to translate the NDE-C scale into Chinese and validated this version on 79 NDE testimonies. Results: Brislin's back-translation model was performed to translate a Chinese version of the NDE-C scale and internal consistency (the Cronbach's a value for the total group = 0.846) as well as the confirmatory factor analysis was conducted. Discussion: Currently, the Chinese version of the NDE-C scale is ready for use in research practice in the context of Eastern culture, to screen people who have experienced an NDEs(-like) and to quantify their subjective experience, promoting further NDEs-related research in China. [ABSTRACT FROM AUTHOR]

This paper reports on a content analysis of a collection of letters describing spontaneous cases of near-death experiences (NDEs) and out-of-body experiences that were submitted to Dr Peter Fenwick in response to a BBC documentary that gave sympathetic coverage to the phenomenon. The project was undertaken to place in the public domain a collection of cases that were hitherto relatively unknown. In order to provide structure to a content analysis of the material, cases were analysed in terms of the reported features and the circumstances of occurrence. This enabled us to evaluate the degree to which the current collection was consistent with Ring’s (1980) claim that NDEs involve an unfolding sequence of stages. No support was found for this suggestion, although the phenomenology and circumstances are comparable with other case collections. [ABSTRACT FROM AUTHOR]

The greatest philosophical issue facing all sentient beings is one that seeks an answer to the eternal question "What happens to human consciousness at the point of death?" There is considerable anecdotal evidence and numerous conflicting theological and philosophical proposals, but none propose a model based on both known and theoretical science that reflects the anecdotal evidence. The model known as "Cheating the Ferryman" (CTF) attempts to present such a model. This paper gives a detailed analysis of the CTF model with a request for objective peer-analysis of the arguments presented. [ABSTRACT FROM AUTHOR]

In this work, I explore psychosis as an intersubjective state. Positing the importance of an early traumatic loss of a significant figure, I describe a situation in which a caregiver is not able to achieve separateness and unconsciously relates to their child as a replacement for the beloved lost object. The child unconsciously interprets this complicated state as a plea to abandon separateness and exist as a part of the caregiver's inner world. This act of surrender is unconsciously phantasised by the child as a means of preserving the aliveness of the caregiver's central internal object, which holds the caregiver's subjectivity together. In unconsciously fulfilling the role of protector of his caregiver's sanity, the child becomes bound by the psychotic anxiety that demonstrating autonomy will destroy this state of merger causing the caregiver's mind to disintegrate. The child thus feels that he cannot develop himself without risking the caregiver's collapse and must therefore become 'nobody' or 'no-thing', often psychotic and sometimes suicidal. I describe a continuum of pathology dependent on the caregiver's ability to differentiate their child from their forsaken object. I present a clinical example of psychoanalytic psychotherapy with a five-year-old boy who suffered from psychotic anxiety about bodily fragmentation, and the accompanying work with his mother, who was neglected in her childhood. I discuss the essential elements of playing, which were crucial in reaching this boy in his psychotic, near-death state. The implications of this theoretical view illustrate the repercussions of self-sacrifice on a child's ability to accept help. [ABSTRACT FROM AUTHOR]

Chaque année, la foudre frappe entre 200 et 500 personnes en France. Bien que le versant médical de la kéraunopathologie soit correctement documenté et exploré, le vécu psychique des victimes de la foudre est encore très peu étudié. Pourtant, malgré des publications concernant les potentialités dépressogène et anxiogène que représente le fait d'être « fulguré », l'examen des récits de vie avant, pendant et après la décharge électrique est quasi-inexistant. L'objectif de notre étude est de tracer certaines coordonnées cliniques et phénoménologiques de ce phénomène en nous appuyant sur plusieurs témoignages issus de la littérature fictionnelle et non fictionnelle, notamment par des personnes décrivant de surcroît ce moment en tant qu'expérience de mort imminente. Après avoir fait état des connaissances neurologiques et psychopathologiques actuelles concernant la kéraunopathologie, nous nous pencherons sur le lien étroit qui existe généralement entre les récits d'histoires de victimes et la mythologie ou la fiction. Ensuite, nous passerons en revue quelques histoires que l'on peut retrouver dans la littérature non fictionnelle et qui relient expériences de mort imminente et fulguration. Enfin, et pour appuyer notre propos d'un axe psychodynamique et phénoménologique, nous nous arrêterons sur le cas clinique original d'Athéna et essayerons de comprendre comment un jour d'orage a pu venir remodeler sa vie, sa pensée et son rapport au monde. La dimension psychique de la fulguration apparaît centrale dans sa prise en charge. Nous observons qu'au-delà des conséquences médicales directes et même psychopathologiques, le remaniement psychique attribué à la foudre a des répercussions sur les plans émotionnel, cognitif, perceptuel, spirituel et social. De plus, ces bouleversements introduisent une hésitation sur le plan du diagnostic psychodynamique du sujet. Ainsi, ce qui peut apparaître comme la décompensation vers le délire mystique d'une organisation psychotique ne pourrait en réalité n'être qu'une attitude mystique basée sur une structuration névrotique. L'accompagnement psychique des fulgurés invite à une approche pluridisciplinaire qui prend en compte leur complexité. Savoir trouver les chemins de compréhension en se gardant de toutes catégorisations hâtives demeure essentiel. De plus, au-delà de la réflexion que nourrit ce type d'accompagnement sur la prise en charge de celui qui vit l'exceptionnel, la foudre donne l'occasion de repenser certaines modélisations classiques de l'expérience de mort imminente. Cette menace mortelle survenue à la vitesse de la lumière semble paradoxalement – et peut-être dans une reconstruction après-coup – être richement subjectivée par les sujets, dans une temporalité en net décalage avec le temps physique. D'autres travaux seront nécessaires à l'avenir pour compléter le début de réflexion que nous exposons dans cet article. Il se doit d'être étayé par des descriptions similaires afin de former une conceptualisation solide, que cela soit de la kéraunopathologie ou bien de l'expérience de mort imminente de manière plus large. Malgré la rareté du phénomène, cela concernerait néanmoins chaque année une centaine de personnes qui, lors de leur passage aux urgences, pourraient bénéficier d'un accompagnement dédié intégrant perspective médicale et psychologique. Every year, lightning strikes between 200 and 500 people in France. Although the medical side of keraunopathology is well documented and explored, the psychological experience of lightning victims is still very little studied. However, despite publications concerning the depressive and anxiety-provoking potential of being "struck by lightning," the examination of life stories before, during, and after the electric discharge is almost non-existent. The aim of our study is to trace some of the clinical and phenomenological coordinates of this phenomenon by drawing on a number of fictional and non-fictional accounts, including those of people who also describe this moment as a near-death experience. After reviewing the current neurological and psychopathological knowledge about keraunopathology, we will look at the close link that usually exists between victims' stories and mythology or fiction. Then, we will review some stories that can be found in non-fictional literature and that link near-death experiences and fulguration. Finally, and to support our proposal from a psychodynamic and phenomenological point of view, we will look at the original clinical case of Athéna and try to understand how a stormy day could have reshaped her life, her thinking, and her relationship to the world. The psychic dimension of lightning appears to be central to the treatment of its victims. We observe that, beyond the direct medical and even psychopathological after-effects, the psychical reorganization attributed to lightning has repercussions on the emotional, cognitive, perceptual, spiritual, and social levels. Moreover, these upheavals introduce a hesitation in the psychodynamic diagnosis of the subject. Thus, what may appear to be the decompensation towards mystical delusion of a psychotic organization could in reality be only a mystical attitude rooted in a neurotic structure. Psychological support for people with mental illness requires a multidisciplinary approach that takes their complexity into account. Knowing how to find ways of understanding while avoiding any hasty categorizations remains essential. Moreover, beyond the reflection necessary for the treatment of the person experiencing the exceptional, lightning gives the opportunity to rethink certain classic models of the near-death experience. Paradoxically, this mortal threat, which occurred at the speed of light, seems to be richly subjectivized by the subjects, in a temporality that is clearly out of sync with physical time. Further work will be needed to complete the beginning of the reflection that we have outlined in this article. It must be supported by similar descriptions in order to form a solid conceptualization, whether of keraunopathology or of the near-death experience in a broader sense. Despite the rarity of the phenomenon, it would nevertheless concern a hundred or so people each year who, during their visit to the emergency room, could benefit from dedicated support integrating medical and psychological perspectives. [ABSTRACT FROM AUTHOR]

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.

Abstract The greatest philosophical issue facing all sentient beings is one that seeks an answer to the eternal question “What happens to human consciousness at the point of death?” There is considerable anecdotal evidence and numerous conflicting theological and philosophical proposals, but none propose a model based on both known and theoretical science that reflects the anecdotal evidence. The model known as “Cheating the Ferryman” (CTF) attempts to present such a model. This paper gives a detailed analysis of the CTF model with a request for objective peer-analysis of the arguments presented. [ABSTRACT FROM AUTHOR]

Night‐time is a period of great significance for many people who report paranormal experiences. However, there is limited understanding of the associations between sleep variables and seemingly paranormal experiences and/or beliefs. The aim of this review is to improve our understanding of these associations while unifying a currently fragmented literature‐base into a structured, practical review. In this pre‐registered scoping review, we searched for relevant studies in MEDLINE (PubMed), PsycINFO (EBSCO), Web of Science and EMBASE using terms related to sleep and ostensibly paranormal experiences and beliefs. Forty‐four studies met all inclusion criteria. All were cross‐sectional and most investigated sleep paralysis and/or lucid dreaming in relation to ostensibly paranormal experiences and paranormal beliefs. Overall, there were positive associations between many sleep variables (including sleep paralysis, lucid dreams, nightmares, and hypnagogic hallucinations) and ostensibly paranormal experiences and paranormal beliefs (including those of ghosts, spirits, and near‐death experiences). The findings of this review have potential clinical implications such as reducing misdiagnosis and treatment development and provide foundations for further research. Our findings also highlight the importance of understanding why so many people report 'things that go bump in the night'. [ABSTRACT FROM AUTHOR]

Parapsychology, also known as the science of the paranormal, the science of spiritual abilities, or the science of the sixth sense, is a scientific study of the extraordinary actions and abilities of the mind that affect physical bodies without a direct contact. Parapsychological experiments involve extraordinary abilities such as out-of-body experiences, near-death experiences, hypnotism, telepathy, and the like. Experiments related to parapsychology have several characteristics: they are rare occurrences and do not fit within the usual experimental scientific laws; because they involve maffers beyond the senses. These experiments arise from the latent abilities within humans. On the other hand, when we review the Qur'an, we find some extraordinary phenomena and events that occurred to people who were not prophets, which cannot be classified as their miracles; such as the story of Asif bin Barkhiya, the sustenance of Virgine Mary in the sanctuary, and the inspiration to the mother of Prophet Moses, among others. In this article, we conduct a textual-analytical study of these mentioned phenomena in the Holy Qur'an, explore the underlying preconceptions behind these extraordinary phenomena, and study their psychological and spiritual causes and roots; to see the viewpoint of reason and tradition regarding the origins of these extraordinary events and their hidden and apparent sources. [ABSTRACT FROM AUTHOR]

Background and purpose: Migraine aura, near‐death experiences (NDEs), and rapid eye movement (REM) sleep intrusions might share common mechanisms. Here, we investigated the prevalence of NDEs and REM sleep intrusions in people with migraine. We hypothesized that NDEs and REM sleep intrusions are more prevalent in migraine patients with aura than in those without. Methods: We conducted a prospective cross‐sectional cohort study at a tertiary headache center, based on a prespecified sample size (n = 808). Migraine patients completed a series of questionnaires, including questions about demographic and headache characteristics, the 16‐item Greyson NDE scale, four questions about REM sleep intrusions, and the Depression, Anxiety, and Stress Scale 21 (DASS‐21). Results: Of 808 migraine patients (mean age 44.4 ± 13.3 years, 87.0% women), 353 (43.7%) had a current or previous history of migraine aura. Prevalence of NDE was 2.7% and not different in patients with and without aura (2.8% vs. 2.6%; p > 0.999). REM sleep intrusions were reported by 5.4% of participants and in a similar proportion of patients with and without aura (6.3% vs. 4.9%; p = 0.43). However, participants with REM sleep intrusions had had an NDE more often than participants without REM sleep intrusions (n = 5/44, 11.4% vs. n = 17/754, 2.2%; p = 0.005). Higher DASS‐21 scores were associated with REM sleep intrusions (p < 0.001). Conclusions: In this tertiary center cohort study, the prevalence of NDE and REM sleep intrusions was not influenced by migraine aura status. However, we identified an association between NDE and REM sleep intrusions, which corroborates the notion that they might share pathophysiological mechanisms. [ABSTRACT FROM AUTHOR]

L'expérience extraordinaire (ExE), comme son nom l'indique, est une expérience qui sort de l'ordinaire et ne correspond pas au modèle de la réalité connue en termes de qualités et de processus. Le défi des chercheurs en ce domaine repose sur la question : l'ExE est-elle un symptôme psychopathologique qu'il faut soigner ou une expansion de conscience qu'il faut accompagner et encourager ? Plusieurs études se sont intéressées à mieux définir l'un ou l'autre de ces phénomènes ou à créer des échelles pour les distinguer. Dans la recherche présente, l'objectif repose sur une mise en parallèle de toutes les expériences extraordinaires afin d'investiguer et de rassembler les aspects communs qui la caractérisent. Cette première étape permet d'accroître les connaissances à ce sujet dans le but de créer à moyen terme un instrument de screening qui aidera les intervenants en psychiatrie à adapter le suivi pour ces personnes au vécu si particulier. Vingt-sept participants concernés par cette thématique ont raconté leur récit à trois chercheurs juges qui ont analysé leur contenu de manière qualitative afin d'en déduire des caractéristiques communes. Vingt-trois catégories similaires en termes de contenu thématique ont émergé. Cinq étapes importantes sont apparues qui aident à appréhender l'ExE comme un processus dynamique avec un début, un passage, un milieu, un retour et une fin qui mène à des conséquences psychologiques et personnelles positives. L'analyse qualitative de toutes les expériences extraordinaires confondues a permis de faire émerger 23 aspects communs qui se dessinent le long d'un processus temporel dynamique. Les résultats tendent à montrer que ce type de vécu amène à des changements positifs chez les personnes concernées plutôt qu'à des symptômes psychopathologiques. An extraordinary experience (ExE), as the name suggests, is an experience that is out of the ordinary and which does not fit the model of known reality in terms of qualities and processes. The challenge for researchers in this field is to determine whether an ExE is a psychopathological symptom that must be treated or an expansion of consciousness that should be supported and encouraged. Several studies have focused on better defining one or the other of these phenomena or on creating scales of measurement to distinguish them. In the present study, the objective is to establish a correlation between all the extraordinary experiences in order to investigate and identify the common aspects that characterize them. This first step will make it possible to improve our knowledge of this subject in order to create, in the medium term, a screening instrument that will help psychiatric practitioners to adapt the follow-up of those individuals who have had particular experiences. Twenty-seven participants concerned by this theme shared their stories with three researchers who qualitatively analyzed their content in order to identify common characteristics. Twenty-three similar categories in terms of thematic content emerged. Five important steps were identified that help to understand ExE as a dynamic process with a beginning, a passage, a middle, a return, and an end phase that results in positive psychological and personal consequences. The qualitative analysis of all combined extraordinary experiences has made it possible to identify 23 common aspects that reveal themselves along a dynamic temporal process. The results tend to show that this type of experience leads to positive changes in those concerned rather than in psychopathological symptoms. [ABSTRACT FROM AUTHOR]

Kevin Christopher Brown Jr. is a winner of the fourth annual Rising Black Scientists Awards for a scholar in the life and health sciences. We asked emerging Black scientists to tell us about their scientific vision and goals, experiences that sparked their interest in science, how they want to contribute to a more inclusive scientific community, and how these all fit together on their journey. This is his story. [ABSTRACT FROM AUTHOR]

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]

The review brings together a wealth of case studies, both from the authors' patients and from the literature, about people whose bodies do not feel as they really should. Body parts suddenly become longer or shorter, heavier or lighter and there may be a loss of body control to the point where individuals feel as if they no longer have a body at all. The article differentiates by type of causes: mental disorders (e.g., psychosis), the influence of drugs on body perception and neurological causes. Depending on the type of body change, examples are given from the categories of sexually toned changes in body perception, out-of-body experiences and near-death experiences. Since there are countless types of body image disorders, the article is limited to a selective selection of the most interesting and sometimes obscure deviations. [ABSTRACT FROM AUTHOR]

Aim: To understand the meaning of surviving out of hospital cardiac arrest and its aftereffects among Greek‐speaking survivors. Design: Hermeneutical phenomenological method based on Martin Heidegger's philosophy. Methods: Eight Greek‐speaking out of hospital cardiac arrest survivors were recruited using purposive sampling method. Data collection and analysis using the seven stages of hermeneutic analysis described by Diekelman. Data were collected through semi‐structured personal interviews with open‐ended questions. Results: Analysis revealed five themes: 'The unexpected attack', 'Experiencing a different world: Transformation of Body, Time, Emotion and Sensation', 'Restoration of the re‐embodied self', 'Life transformation' and 'Personal transformation'. The themes are commensurate with transcultural components of Near‐Death Experiences. Surviving out of hospital cardiac arrest was perceived as a 'divine gift' and a chance to continue 'living in a more conscious and meaningful way'. Despite participants' physical and psychosocial challenges, the narratives highlighted a newly acquired deep appreciation for the joy of life, living and others. Construction of meaning and a heightened spirituality seem central in reconstructing life after out of hospital cardiac arrest survivors. Patient or Public Contribution: Out of hospital cardiac arrest survivors reflected and described in‐depth on their lived experiences of out of hospital cardiac arrest through a 60‐ to 90‐min interview. In addition, the participants provided their feedback on the interpretation of the findings, confirmed the study findings, and ensured that the analysis reflected aspects of their individual experiences and were true to them. [ABSTRACT FROM AUTHOR]

Introduction: Much research has focused on the modeling of the near-death experience (NDE) by classical and atypical psychedelics; however, to date, no study has reported on the relationship between the NDE and the experience induced by the highly potent, endogenous psychedelic drug 5-Methoxy-DMT (5MeO-DMT). This article presents a case study of an individual who is popularly documented to have had a profound near-death experience while in a coma caused by bacterial meningoencephalitis. Additionally, the individual also subsequently underwent an experience with 5MeO-DMT. Methods: A semi-structured interview was conducted with the subject concerning his experiences with both the NDE and 5MeO-DMT. A basic thematic analysis was performed on both the original text describing the NDE as well as the interview itself, which mainly focused on the subject's experience with 5MeO-DMT. This analysis was organized to identify both the similar and different emergent themes between the two states, with a particular emphasis on the subject's perceptions of the similarities and differences between the experiences. Results: There is a very high level of comparability between the original NDE and psychedelic experiences in general, including shared characteristics such as entering other worlds, meeting menacing or benevolent entities, experiencing synesthesia, perinatal regression, and lucid dreamlike properties. Much comparability was also identified with the 5MeO-DMT experience, in particular the major mystical experiential domains, such as ego dissolution, but especially transcendence of time and space. However, there were also a few unique themes (life review, the deceased, and the threshold) that emerged in the NDE that were not present in the 5MeO-DMT experience or other psychedelic experience studies, suggesting that these themes may bemore unique to the NDE. Discussion: Despite such similarities, the participant asserted that his NDE and psychedelic experiences were not similar enough to be attributed to endogenous psychedelics. In this study, we discussed several mechanisms that could potentially account for the NDE, including lucid dreams and perinatal regression. However, the study also explored the possibility that the unique etiology of the participant's NDE, bacterial meningoencephalitis affecting the neocortex, may have triggered similar downstream neural activity as that initiated by psychedelic agents through pyramidal neuronal activation. This hypothesis is presented with appropriate caveats and acknowledged as speculative. [ABSTRACT FROM AUTHOR]

Background: The presence of visual imagery in dreams of congenitally blind people has long been a matter of substantial controversy.We set to systematically review body of published work on the presence and nature of oneiric visuospatial impressions in congenitally and early blind subjects across different areas of research, from experimental psychology, functional neuroimaging, sensory substitution, and sleep research. Methods: Relevant studies were identified using the following databases: EMBASE, MEDLINE and PsychINFO. Results: Studies using diverse imaging techniques and sensory substitution devices broadly suggest that the "blind" occipital cortex may be able to integrate non-visual sensory inputs, and thus possibly also generate visuo-spatial impressions. Visual impressions have also been reported by blind subjects who had near-death or out-of-body experiences. Conclusion: Deciphering the mechanistic nature of these visual impression could open new possibility in utilization of neuroplasticity and its potential role for treatment of neurodisability. [ABSTRACT FROM AUTHOR]

Many brands have been obliterated by the 'death of the high street' and many more have had near-death experiences. This paper applies Derrida's 'hauntology' to Hollister, a high-flying fashion brand that fell from grace. Although it remains in the land of the living, selling impossible dreams of So-Cal's beachside lifestyle, Hollister is a ghost of its former self. An interpretive empirical investigation reveals that the brand's hauntology comprises four phantomic components: mortality, anxiety, liminality and retroactivity. A spectral 'model' of bump-in-the-night brands also makes its presence felt. At a time when the spectre of pandemic is stalking retail branding, this paper considers Derrida's incongruous, possibly prescient, claim that 'the future belongs to ghosts'. With the aid of interpretive empirical research, we investigate this haunting hypothesis. And although the findings don't confirm Derrida's contention that the dead can often be more powerful than the living, they show how the spectral side of branding gives ghosts a chance to shine. [ABSTRACT FROM AUTHOR]

Background: According to prevailing views in neuroscience, near-death experiences (NDE) occurring after severe head trauma, critical illness, or coma are often life-transforming experiences in which no awareness or sensory experience of any kind is possible. Although there are general patterns, each case is quite different from the other and requires accurate recording and reporting to potentially explain the phenomenon. Aim: This narrative study aimed to explore a pregnant woman’s NDE due to complications from MERS-CoV. Methods: This was a qualitative narrative study with the administration of two unstructured interviews. After the second interview, the participant completed the Greyson NDE scale, presented through descriptive statistics. Qualitative data were analyzed using Labov’s model of narrative analysis through abstract, orientation, complicating action, evaluation, resolution, and coda. Results: The Greyson scale resulted in a total score of 12, confirming that the patient had experienced an NDE. Labov’s model of narrative analysis revealed that the patient’s experience was not limited to the NDE but had implications for her recovery and life. The patient experienced all three types of NDEs: out-of-body, transcendental, including the transition of consciousness to another dimension, and a combined experience. She also suffered from prolonged hallucinations, neuropathy, and post-intensive care syndrome (PICS). At the same time, the patient experienced what is known as NDE aftereffects, which are caused by a change in beliefs and values; she began to lead a more altruistic life and became interested in the meaning of life. Conclusions: NDE survivors should be encouraged to talk more and share their stories with others if they wish. This study not only investigates the NDE but also considerably adds to the existing literature by integrating a unique cultural view from a country outside of the US and other Western nations, and it highlights the significant role of healthcare providers in NDEs and the importance of communication with comatose patients. It underscores the need for compassion when dealing with patients with NDEs.

When do we die and what happens in the brain when we die? The mystery around these questions has engaged mankind for centuries. Despite the challenges to obtain recordings of the dying brain, recent studies have contributed to better understand the processes occurring during the last moments of life. In this review, we summarize the literature on neurophysiological changes around the time of death. Perhaps the only subjective description of death stems from survivors of near-death experiences (NDEs). Hallmarks of NDEs include memory recall, out-of-body experiences, dreaming, and meditative states. We survey the evidence investigating neurophysiological changes of these experiences in healthy subjects and attempt to incorporate this knowledge into the existing literature investigating the dying brain to provide valuations for the neurophysiological footprint and timeline of death. We aim to identify reasons explaining the variations of data between studies investigating this field and provide suggestions to standardize research and reduce data variability. [ABSTRACT FROM AUTHOR]

Background and objective: Some individuals report a near-death experience (NDE) after a life-threatening crisis, which refers to a range of subjective experiences related to impending death. This experience is a phenomenon with transcendental elements, which leads to deep permanent changes in both the individual and the social lives of the NDEr's. Therefore, this study aims to reviewthe near-death experiences of individuals with different religious and cultural views. Methodology: This is a systematic analysis study. All the case report, case series and qualitative research studies which presented patients' NDE experiences were included in the study, without language restrictions, and in the period of 1980-2022. The stages of screening, selection, data extraction, and quality assessment have been gone through by two of the researchers. Data analysis and synthesis has been done qualitatively. JBI Critical Appraisal Checklist tool was used to evaluate the quality of the included studies. Findings: After the initial search, 2,407 studies were included, 54 of which underwent final examination. The total number of the NDEr's in the studies was 465 men, women, and children. Among these studies, 27 were case reports, 20 were case series, and 7 were qualitative studies. Near-death experiences have been categorized into 4 main categories and 19 subcategories. The main categories include emotional experiences (2 subcategories), cognitive experiences (4 subcategories), spiritual and religious experiences (4 subcategories), and supernatural experiences [9 subcategories in two categories (out of body experiences, and supernatural and metaphysical perceptions)]. Conclusion: The most frequent near-death experiences were supernatural experiences, especially the experience of leaving the body. The basis and the content of the patterns mentioned by the NDEr's are similar, and the differences are in the explanation and the interpretation of the experience. There is a common core among them such as out-of-body experiences, passing through a tunnel, heightened senses, etc. Therefore, correct knowledge of near-death experiences leads to providing helpful answers to patients. [ABSTRACT FROM AUTHOR]

Since the Enlightenment, reductionism has been an important part of the development of science and civilization. The process of abstracting features of the world and reducing them to their most basic components has greatly increased our grasp of the physical and chemical rules that govern physical reality at all levels. However, central aspects of reductionism have been challenged with the growing literature on religious/spiritual experiences after near-death experiences (NDEs) that challenge standard reductionistic models of the brain. In this paper, an alternative model of emergent dualism is proposed for examining NDEs and the mind. [ABSTRACT FROM AUTHOR]

In line with current policies and service developments related to palliative care, more people are dying at home. This situation has provoked discussions about the importance of non-medical issues related to death. The process of dying is often long, with many phases, and the social aspect is a major part of it. Our focus in this article is on dying as a social process. Social relationships are significant and play a meaningful role in enhancing the well-being of older adults approaching the end of life. Meaningful social relationships tend to change over time; however, and the process of dying may exacerbate such changes in and challenge these relationships. The aim of our study was to examine how social relationships are experienced and (re)constructed among older adults (70–83 years old) during the process of dying, in a Finnish context. We were interested in the nature and type of these relationships, and in the possible new forms of expression that may emerge during this process. Our empirical data were based on interviews with seven older adults who were close to death. The analysis revealed processes of exclusion from existing relations. At the same time, we observed new and unexpected relations being initiated, which sometimes became meaningful and supportive. The results highlighted the role of expectations and importance of analysing exclusion from a life-course perspective. [ABSTRACT FROM AUTHOR]

But it is to invite Allison to follow up his important book with a sequel, in article or book form, that will offer fuller engagement with this challenge to some of his working assumptions. Admittedly, Allison delimits his book at the outset with the disclaimer, 'I do not ... discuss whether the very idea of "religious experience" ... is coherent or useful' (p. ix). The indefatigable Dale Allison is widely known for his excellent New Testament commentaries and studies. [Extracted from the article]

When do we die and what happens in the brain when we die? The mystery around these questions has engaged mankind for centuries. Despite the challenges to obtain recordings of the dying brain, recent studies have contributed to better understand the processes occurring during the last moments of life. In this review, we summarize the literature on neurophysiological changes around the time of death. Perhaps the only subjective description of death stems from survivors of near-death experiences (NDEs). Hallmarks of NDEs include memory recall, out-of-body experiences, dreaming, and meditative states. We survey the evidence investigating neurophysiological changes of these experiences in healthy subjects and attempt to incorporate this knowledge into the existing literature investigating the dying brain to provide valuations for the neurophysiological footprint and timeline of death. We aim to identify reasons explaining the variations of data between studies investigating this field and provide suggestions to standardize research and reduce data variability.

The possibility of AI consciousness depends much on the correct answer to the mind–body problem: how our materialistic brain generates subjective consciousness? If a materialistic answer is valid, machine consciousness must be possible, at least in principle, though the actual instantiation of consciousness may still take a very long time. If a non-materialistic one (either mentalist or dualist) is valid, machine consciousness is much less likely, perhaps impossible, as some mental element may also be required. Some recent advances in neurology (despite the separation of the two hemispheres, our brain as a whole is still able to produce only one conscious agent; the negation of the absence of a free will, previously thought to be established by the Libet experiments) and many results of parapsychology (on medium communications, memories of past lives, near-death experiences) suggestive of survival after our biological death, strongly support the non-materialistic position and hence the much lower likelihood of AI consciousness. Instead of being concern about AI turning conscious and machine ethics, and trying to instantiate AI consciousness soon, we should perhaps focus more on making AI less costly and more useful to society. [ABSTRACT FROM AUTHOR]

Near-death experiences (NDEs) including out-of-body experiences (OBEs) have been fascinating phenomena of perception both for affected persons and for communities in science and medicine. Modern progress in the recording of changing brain functions during the time between clinical death and brain death opened the perspective to address and understand the generation of NDEs in brain states of altered consciousness. Changes of consciousness can experimentally be induced in well-controlled clinical or laboratory settings. Reports of the persons having experienced the changes can inform about the similarity of the experiences with those from original NDEs. Thus, we collected neuro-functional models of NDEs including OBEs with experimental backgrounds of drug consumption, epilepsy, brain stimulation, and ischemic stress, and included so far largely unappreciated data from fighter pilot tests under gravitational stress generating cephalic nervous system ischemia. Since we found a large overlap of NDE themes or topics from original NDE reports with those from neuro-functional NDE models, we can state that, collectively, the models offer scientifically appropriate causal explanations for the occurrence of NDEs. The generation of OBEs, one of the NDE themes, can be localized in the temporo-parietal junction (TPJ) of the brain, a multimodal association area. The evaluated literature suggests that NDEs may emerge as hallucination-like phenomena from a brain in altered states of consciousness (ASCs). [ABSTRACT FROM AUTHOR]

Maternal near misses (MNM) involve near-death experiences and are associated with severe maternal morbidity, not limited to severe postpartum haemorrhage, sepsis and organ dysfunction. Maternal near-misses are quite common in Ugandan health facilities. This study aimed to assess the prevalence and determinants of maternal near misses among women who sought obstetric care from Fort Portal Regional Referral Hospital, western Uganda. A retrospective cohort study that targeted 375 women who had received maternal healthcare services from Fort Portal regional referral hospital was undertaken. It was found that, overall, the prevalence of MNM was 61.3%, with sepsis being the commonest determinant [187 (81.3%)]. Eight individual characteristics had statistically significant relationships with MNM; residence type (p = 0.000), trimester of initiation of ANC (p = 0.000), ANC attendance (p = 0.048), delivery of recent pregnancy in health facility (p = 0.000), delivery at Fort Portal regional referral hospital (p = 0.000), referred from other facilities (p = 0.000), age (p = 0.037), marital status (p = 0.000) and district of residence (p = 0.000). The prevalence of MNM was higher among women who were of rural residence at 45.6% (aPR = 1.409 [1.330-1.493], p = 0.000), compared to those who were of urban residence. MNM prevalence was very high among mothers who never attended ANC at 3.2% and thus, less among those who had attended ANC during pregnancy (cPR = 0.652 [0.216-0.981], p = 0.048). Conclusively, the prevalence of MNM was substantially high. Subjects: Health & Society; Midwifery; Nursing; Public Health Policy and Practice; Medicine [ABSTRACT FROM AUTHOR]

Featuring numerous moments of close survival, J.M. Coetzee's novels display a double concern with precarity—the economic, social and political uncertainties suffered by disenfranchised and marginalized characters—and with the precariousness of life, i.e. the vulnerability and fragility of the body. The significance of the moments of close survival consists in the tension between the religious sense of the precarious as that which is undeservedly given and can be revoked at any time, and the purely man-made, political nature of precarity. Barely surviving, the privileged survivors of Coetzee's fictions are reminded that they owe not only their life to luck but also their privilege of being shielded from most threats to life. [ABSTRACT FROM AUTHOR]

Copyright of Problems / Problemos is the property of Vilnius University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Background: Literature shows that interdisciplinary huddles help promote clear communication and proactive reporting of potential errors. Local Problem: High reliability organization (HRO) and just culture models were implemented, yet fragmented team communication about patient safety remained. Huddles were implemented to identify and address patient safety issues. Methods: A pre/postintervention design was used. Near-miss and actual event safety metrics, patient satisfaction, and employee satisfaction/work group perceptions were measured at 3 time points over 1 year. Interventions: Daily interdisciplinary huddles were implemented to improve communication, reduce errors, and improve patient and employee satisfaction. Results: Near-miss reporting increased across time points. Patient satisfaction with how the staff worked together to provide care significantly increased over time. Employee satisfaction and perception of work group communication, collaboration, and psychological safety scores improved, however, were not statistically significant. Conclusion: Implementing huddles demonstrated improved outcomes in patient safety, patient satisfaction, and employee satisfaction/work group perceptions. [ABSTRACT FROM AUTHOR]

Copyright of Adab Al-Kufa is the property of Republic of Iraq Ministry of Higher Education & Scientific Research (MOHESR) and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Parnia et al. recently published suggestions for the study of death and experiences recalled in a near‐death context. We have serious reservations about the authors' statements. In this commentary, we discuss the omissions and knowledge gaps inherent to the authors' paper, which among others include incorrect neurological claims about brain death and misunderstandings regarding the terminology of consciousness. Although we believe that (near‐)death research deserves a framework guideline, the paper by Parnia and colleagues is misleading and, contrary to the authors' intention, hinders the scientific understanding of near‐death experiences and the neural mechanisms occurring in the dying brain. [ABSTRACT FROM AUTHOR]