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THEOLOGICAL
DICTIONARY |
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Life After Death - Part 4
by Dr.
John Ankerberg, Dr. John Weldon |
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Can Near-Death Experiences precipitate the onset of psychic powers
and contact with spirit guides?
In examining the correlation between the near-death experience [NDE]
and development of psychic abilities, we are establishing another
connection to spiritistic influence, for psychic abilities are
integrally connected with spiritism. 1
Many researchers have noted that the NDE frequently leads to the
development of psychic powers.2
The research of Kenneth Ring, who includes an entire chapter on "NDEs
and Psychic Development," leads one to conclude that the NDE can
precipitate psychic powers and experiences as if the event itself had
somehow opened the door to the psychic world—reminiscent of what
occurs in occult initiations of all types. He observes,
I could not help noticing the frequency with which psychic events
were spontaneously reported by NDErs and how often these experiences
were said to have occurred following the NDE.... Many NDErs simply
claimed that their psychic sensitivities have developed strikingly
since their NDE.3
In fact, Ring views psychic development as a natural outgrowth of
the NDE, as a part of the blossoming "fruit" from the implanted
psychic seed: "Finally, as a byproduct of this spiritual development,
NDErs tend to manifest a variety of psychic abilities afterward that
are an inherent part of their transformation."4
Ring also cites the research of psychiatrist Bruce Greyson, who
"discovered that there was an increased incidence for virtually all of
the psychic and psi-related phenomena he assessed,…"5
Richard Kohr is an educational researcher with the Pennsylvania
Department of Education and a member of the research committee for the
40,000-member Association for Research and Enlightenment (founded by
the famous medium Edgar Cayce), a group specializing in psychic
practice and dissemination of occult material. Dr. Kohr also concludes
that the NDE incident per se tends to lead to accelerated psychic
development.6
He remarks, "It is interesting to note that a variety of studies have
revealed linkages among psi [psychic abilities], transcendent states,
psi-related experiences, and NDEs."7
The all-loving, all-encompassing "Light" is the characteristic
feature of the NDE.8
As Dr. Morse says, "There are several ways to tap this spiritual
energy. My guess is that the psychic powers to do so exist in all of
us and that given the time and desire we could, see the Light without
having to die for it."9
Indeed, through psychic development this happens all the time in the
world of the occult.
With the onset of psychic abilities following the NDE, perhaps it
is also not surprising that many people encounter personal spirit
guides. For example, "Barbara stated that she has had more clairvoyant
and telepathic experiences since her NDE.... She says that she is much
more intuitive [i.e., psychic] than she was before and more in touch
with an inner source of wisdom and has increased contact with
spiritual guides." 10
All in all, spiritistic encounters during and/or after the NDE
appear to occur in a significant number of cases—in at least 20
percent and possibly up to 40 percent.11
But as we will see, the NDE can precipitate more than psychic
experiences and encounters with spirits. It can also induce dramatic
personality and worldview changes that undergird a permanent
conversion to the occult.
Do NDEs frequently represent an initiation into the world of the
occult?
Dr. Raymond Moody is the author of the smash best-seller Life
After Life. For over 20 years, he has worked on the cutting edge
of NDE research, talking with almost every NDE researcher in the
world. 12
He is amazed at the tremendous power of the NDE: "The most impressive
thing about NDEs to me is the enormous changes in personality that
they bring about in people. That NDEs totally transform the people to
whom they happen shows their reality and power."13
Unfortunately, for many people this NDE transformation is really
part of a powerful initiation into the world of the occult. The
presence of the "being of light" and the alleged dead, the development
of psychic powers, the insulation against Christian belief, and the
promotion of an occult philosophy and a liberal religious worldview
prove this. While the NDE, in particular the deep NDE, tends to make
people religious, even deeply religious, it does not make them
Christian. In fact, it makes many people deeply religious in a way
that is often anti-Christian. As we saw, it is true that distinct and
usually positive personality changes may result. These changes,
however, are often reminiscent of, though not always equivalent to,
"higher self" transformations found in cultic, metaphysical, occult
and New Age literature.14
For example, the NDErs’ concept of God is more liberal, Eastern or
occult. From their initiation they know God loves and accepts
them (and everyone else) apart from personal faith in Christ, and
their basic, positive personality alteration tends to reinforce this
conviction.15
Thus, according to Ring, "The NDE not only changes an individual’s
life, but often completely and radically transforms it.... It would
appear justified—again in some, surely not all, instances—to claim
that NDEs tend to confer a new personal identity upon the NDEr as well
as bring about major changes in behavior."16
Thus, the essence of the deep NDE is that it is a profoundly
religious-occult experience that incorporates an often dramatic
transformation of the individual. In the words of leading scientist
and New Age proponent, Stanislav Grof, M.D.,
The core NDE is a powerful catalyst of spiritual awakening and
consciousness evolution. Its long term aftereffects include... [a]
more open attitude toward reincarnation, and [the] development of
[a] universal spirituality that transcends divisive interests of
religious sectarianism and resembles the best of the mystical
traditions or great Oriental philosophies.17
Ring himself observes, "The NDE is essentially a spiritual
experience that serves as a catalyst for spiritual [i.e., occult]
awakening and development."18
Consider again what the NDE frequently accomplishes. As a result of
a brief encounter with "death," the participant experiences a dramatic
religious "conversion type" personality change, an accompanying shift
in worldview in harmony with the occult dynamics of the experience, a
concern with alleged higher consciousness, the development of psychic
powers, and the felt need to share the profound glories of the
experience with others. Furthermore, the experience and its
aftereffects appear to "grow" on the person, as if following the plan
of some intelligent purpose.19
We cannot possibly list and evaluate all the published material
relevant to categorizing the NDE as a potentially powerful occult
initiation and transformation. Nevertheless, we may in very brief
fashion note the following five points:
(a) The NDE can be a consuming mystical experience: Some
researchers describe what NDErs encounter as "cosmic consciousness." 20
For example, psychologist Dr. John Pennachio, writing in "Near-Death
Experience As Mystical Experience," observes the correlation of the
NDE to Walter Pahnke’s classic nine-point typology of mystical
experience, noting that "such transformations are also characteristic
of near-death experience.... A considerable number of near-death
experiences move the subject toward attributes characteristic of
mystical states. It is as if there is a brief, but intense program in
mysticism.... Spiritual values, the higher self, and higher
consciousness come to influence life."21
(b) The NDE may resemble experiences induced by psychedelic
drugs such as LSD and Hashish: The extensive LSD research of
psychiatrist Stanislav Grof reveals notable similarities between the
NDE and experiences with LSD: "The experiences of patients under the
influence of lysergic acid diethylamide (LSD) are remarkably similar
to those described in the [Raymond] Moody model [of the composite NDE]...."22
In "Hashish Near-Death Experience" R.K. Siegel and A.E. Hirschman,
of the Department of Psychiatry and Biobehavioral Sciences School of
Medicine at UCLA, note that
…intoxication with hallucinogens has been associated with
numerous subjective reports of death and dying. From the
magical-religious uses of plant hallucinogens by New World Indians,
through the psychedelic-assisted therapy of terminally ill cancer
patients, to the recreational ecstasies of New Age users, the
literature is replete with reports of hallucinations containing
elements of near-death experiences (NDEs).... Perhaps more than any
other hallucinogen, hashish has been associated with such NDEs.23
They then proceed to observe the parallels with spiritistic
influence in both the NDE and hashish-induced NDEs.
(c) The NDE can be related to yogic kundalini arousal:
Classical Hindu kundalini symptomatology (dramatic experiences
with energy possession) has strong parallels with demon possession.24
Thus, it is significant that Ring reports,
In full kundalini awakenings, what is experienced is
significantly similar to what many NDErs report from their
experiences. And more than that: the aftereffects of these deep
kundalini awakenings seem to lead to individual transformations and
personal worldviews essentially indistinguishable from those
found in NDErs.25
Indeed, according to Ring, "it seems that kundalini arousal gives
one access to the same (or a similar) dimension of consciousness as
does the core NDE."26
This is why some NDErs have reported their belief that NDEs actually "activate
kundalini energy."27
The nature of the deep NDE makes it evident that it is not a unique
experience, but rather it is simply one of many forms of occult
initiation—as other researchers have recognized.28
This would explain the development of psychic powers as well as other
aftereffects that are natural components of occult initiation and
demonic energizing. Even Ring confesses that what happens during the
NDE "has nothing inherently to do with death or with the transition to
death.... [and that] this point cannot be emphasized too strongly.…"29
He cites psychiatrist Stanley Dean’s ten-point typology of
"ultra-consciousness" and its similarity to the NDE, showing that the
NDE is merely part of a larger worldwide trend involving the
development of occult consciousness.30
In other words, the NDE can involve full-blown occult transformation.
The fact that it happens to occur in conjunction with a brush with
death does not change this fact. What apparently is unique, however,
is that some people are having this experience
without seeking it.
(d) The deep NDE involves a powerful transforming energy—an
occult regeneration: As further evidence of occult transformation
in the NDE, we should observe that the person having a deep NDE is
evidently infused with occult energy—and that for some this condition
appears to be permanent: According to Ring,
The implication is that qualities of the light somehow infuse
themselves into the core of the experiencer’s being so as to
lead to a complete union with the light.... the testimony
from more than one core experiencer indicates that there is a
direct transmission of the light’s energy into themselves and
that what is absorbed in that encounter with the light in that
moment outside of time remains with them when they return to
the world of time. In short, the seeds of transformation appear to
be implanted during the NDE.31
Obviously, if mystical energies are transferred and directly
absorbed by a person, and remain, it would not be altogether
improbable that some kind of, for lack of a better word, spiritual
"operation" or occult regeneration might have been performed. After
all, look at the variety of dramatic changes that ensue.
It is significant that these people report that they merge
or fuse with this "light" which they interpret as God.
Biblically, of course, this is impossible, for the biblical God "alone
possesses immortality and dwells in unapproachable light; whom
no man has seen or can see" (1 Timothy 6:16, emphasis added). In other
words, whatever the "light" is they are approaching and merging with,
it is not the essence of God. Rather, this sounds like the old pagan
initiations of the East and the occult, whose energy infusions are
characteristically associated with demonization. 32
And if so, it is not surprising that for many people the NDE
constitutes a permanent occult transformation.33
(e) The NDE is relevant to occult and pagan religion, ancient
and modern: A number of studies have been done that reveal the
importance of the NDE to the beliefs of various occult religions,
including Mormonism, Swedenborgianism, and Tibetan Buddhism.34
The NDE also appears to be markedly similar to the transformations
generated by the ancient pagan mystery religions. Ring comments on the
essential agreement of the NDE and the ancient Egyptian Osirian
rituals as to information learned:
Certainly no one familiar with the literature on the near-death
experience could fail to notice the many parallels, both in
phenomenology and after-effects, between the Egyptian initiation and
the NDE.... The NDE is, in its essence, identical to what the
Osirian candidate learned during his initiation.35
In other words, by a profound occult experience, the initiate comes
to realize that death is an illusion and that his true self is
immortal.36
Thus, one purpose of the ancient rituals was to employ hypnosis, magic
and occult forces to induce the spirit to leave the body in
experiential "confirmation" of occult truth about the illusion of
death. The initiate was taught this lesson in the most profound way
possible—by being made to experience within himself the process of
dying and entering another dimension.
All of this is why so many people who have NDEs become enamored
with the world of the occult. Indeed, we have talked with a number of
individuals who became professional occultists (astrologers, Tarot
readers, etc.) as a result of their NDE—and not infrequently as a
result of their obedience to the commands of the spirits they met
during their NDE.
But this new interest in occultism also occupies many who were only
initially interested in researching the field of NDE phenomena. Dr.
Elisabeth Kubler-Ross, a leading thanatologist, [prior to her recent
death] had spirit guides, did astral travel and believed in
reincarnation from her "past lives" experience. 37
Dr. Raymond Moody also decided to "look more closely" at occult
writings after his initial research.38
And, as we saw, parapsychologist Dr. Karlis Osis found great
confirmation of the occult, mediumistic worldview after his NDE
research. Liberal minister Archie Matson now advocates mediumism and
occult practices,39
and psychic Harold Sherman now supports necromancy via meditation.40
In conclusion, the above data prove that the near-death experience
is, for many people, a dramatic conversion to the consequential world
of the occult.41
When Ring confesses that "what occurs during the NDE has nothing
inherently to do with death or the transition to death,"42
he is entirely correct.
Notes:
1 John Ankerberg and John
Weldon, Cult Watch: What You Need to Know About Spiritual
Deception (Eugene, OR: Harvest House Publishers, 1991), pp.
257-260, 268-270.
2 Cf. Bruce Greyson, "Increase
in Psychic and Psi-Related Phenomena Following Near-Death
Experiences," Theta (in press); Richard Kohr, "Near-Death
Experience and Its Relationship to Psi and Various Altered States,"
Theta, Vol. 10 (1982), pp. 50-53; Kenneth Ring, "Paranormal
and Other Non-Ordinary Aspects of Near-Death Experiences,"
Essence, Vol. 5 (1981), pp. 33-51; Kenneth Ring, "Precognitive
and Prophetic Visions in Near-Death Experiences," Anabiosis,
Vol. 2 (1982), pp. 47-74 and more recent studies.
3 Kenneth Ring, Heading
toward Omega: In Search of the Meaning of the Near-Death Experience
(New York: William Morrow, 1985), pp. 166-174.
4 Ibid., 166.
5 Ibid., 180.
6 Richard Kohl; "Near-Death
Experiences, Altered States, Psi-Sensitivity," Anabiosis,
Vol. 3, No. 2 (Dec. 1983), p. 152.
7 Ibid.
8 Melvin Morse, M.D.,
Closer to the Light: Learning from the Near-Death Experiences of
Children (New York: Villard Books, 1990), pp. 115-116.
9 Ibid., p. 126.
10 Ring, Heading, pp.
172-173.
11 Raymond Moody, The Light
Beyond: New Explorations by the Author of Life After Life (New
York: Bantam, 1989), pp. 12-13; Ring, Heading, pp. 317, 318,
323, 329.
12 Moody, The Light Beyond,
p. 193.
13 Ibid., p. 197.
14 Cf. Tal Brooke, Riders
of the Cosmic Circuit, available from SCP. P.O. Box 4308,
Berkeley, CA 94704.
15 Ring, Heading, pp.
87, 99, 102-103, etc.
16 Ibid., p. 120.
17 Stanislav Grof, Book
Review, The Journal of Transpersonal Psychology, Vol. 16, No.
2 (1984), p. 246.
18 Ring, Heading, p.
51.
19 Ibid., Chs. 4-8.
20 Ibid., pp. 87-88.
21 John Pennachio, "Near-Death
Experiences as Mystical Experience," Journal of Religion
and Health, Vol. 25, No. 1 (1986), pp. 64, 70-71.
22 Tillman Rodabough,
"Near-Death Experiences: An Examination of the Supporting Data and
Alternative Explanations," Death Studies, Vol. 9, No. 2
(1985), pp. 102-103.
23 R.K. Siegel and A.E.
Hirschman, "Hashish Near-Death Experience," Anabiosis, Vol.
4, No. 1 (Spring 1984), pp. 69, 84-85.
24 John Ankerberg and John
Weldon, Can You Trust Your Doctor? (Brentwood, TN: Wolgemuth
&Hyatt, 1991), Ch. 19.
25 Ring, Heading, p.
231 (emphasis added).
26 Ibid., p. 234.
27 Ibid., p. 237.
28 See Anabiosis, Vol.
4, Nos. 1 & 2; Vol. 3, No. 1; Vol. 5, No. 2.
29 Ring, Heading, p.
226.
30 Ibid., pp. 227-228.
31 Ibid., pp. 87-88.
32 Tal Brooke, Riders,
passim; cf. Ankerberg and Weldon, Can You Trust Your Doctor?,
Ch. 19.
33 Ring, Heading, p.
89; cf., pp. 90-219.
34 C.R. Lundahl and H.A.
Widdison, "The Mormon Explanation of Near-Death Experiences,"
Anabiosis, Vol. 3, No. 1 (June 1983), p. 103; cf. John Ankerberg
and John Weldon, Everything You Ever Wanted to Know About
Mormonism (Eugene, OR: Harvest House, 1992), Chs. 18-20; and
C.R. Lundahl, "The Perceived Otherworld in Mormon Near-Death
Experiences As Social and Physical Description," Omega, Vol.
12, pp. 319-327 (1981-82); Leon Rhodes, "The NDE Enlarged by
Swedenborg’s Vision," Anabiosis, Vol. 2, No. 1 (June 1992),
15ff.; Carl Becker (Osaka Universty, Osaka, Japan), "Views from
Tibet: NDEs and the Book of the Dead," who draws many parallels
between the death-bed visions in the Tibetan Bon religion and
Vajrayana (tantric) Buddhism as found in the Tibetan Book of the
Dead.
35 Kenneth Ring, "From Alpha
to Omega: Ancient Mysteries and the Near-Death Experience,"
Anabiosis, Vol. 5, No. 2 (1986), pp. 8-9.
36 Ibid., p. 4.
37 Lennie Kronish, "Elisabeth
Kubler-Ross: Messenger of Love," Yoga Journal (September/October
1976), pp. 18-20; Elisabeth Kubler-Ross, Death: The Final Stage of
Growth (New Jersey: Prentice Hall, 1975), p. 119; K. Coleman,
"Elisabeth Kubler-Ross in the Afterword of Entities," New
West (July 30, 1979).
38 Moody, Life After Life,
p. 9.
39 Archie Matson, Afterlife
(New York: Harper & Row, 1977), pp. 35, 57, 73, 92.
40 Harold Sherman, You Live
After Death (New York: Fawcett, 1972), 156; seven other examples
are cited in Weldon and Levitt, Is There Life After Death?
Ch. 5, notes.
41 John Ankerberg and John
Weldon, Encyclopedia of New Age Beliefs (Eugene, OR: Harvest
House, 1996).
42 Ring, Heading, p.
226.
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