Induced Near-Death Experiences in Healthy Volunteers: Phenomenology and Aftereffects

The main goal for this research aimed at finding out if it was possible to induce a near-death-experience (NDE) with hypnosis and produce some of its typical aftereffects. Using a quasi-experimental mix-method with non-clinical participants in two rounds of data collection, Study I and II, conducted with convenience and purposive samples, respectively, it was possible to conclude that hypnosis was effective at inducing a similar experience, measured by the presence of typical core elements and some typical aftereffects, that were more intense in two spiritually mature participants. Regarding the adequacy of hypnosis, after using a specifically designed script, the quantitative results, from both studies, pointed to the possibility of inducing an episode, phenomenologically equivalent to a spontaneous NDE with a positive emotional quality, according to the NDE Scale (Greyson, 1983). The qualitative results from a thematic analysis (Braun and Clarke, 2006) performed upon Study I’s participants open-ended answers, confirmed the subjective relevance of NDE’s core elements, which manifested through the positive affective quality of the experience, and the importance of having an ‘out-of-the-body experience’¸ as a stepping-stone for transcendental elements and uncommon inner experiences to manifest. Regarding the presence of aftereffects, the results were quantitatively modest but qualitatively relevant, revealing subtle impacts that went unnoticed by psychometric instruments, aiming to measure psychological distress (BSI 18 by Derogatis, 2001); death attitudes (DAP-R by Wong, Reker and Gesser, 1994) and spiritual well-being (SHALOM, by Gomez and Fisher, 2003). The advantage of using a mix-method approach was revealed, as the thematic analysis showed that an induced NDE could positively affect spiritual aspects, reduce the fear of death and dying, and increase its acceptance. The qualitative analysis also revealed that hypnosis is a safe therapeutic technique when used to induce near-death-like-experiences. However, the experience was not overall life-changing, except for two spiritually savvy women, for whom a transformative outcome unfolded. The thematic analysis of semi-structured interviews within a case study analysis, pointed to a positive link between the ability of hypnotically induced NDEs to facilitate experiences exhibiting Pahnke’s (1969) nine universal core features of mystical experiences, and a predisposing personality trait, labelled as spiritual maturity (Genia, 1991; 1997). From their two cases, it was possible to conclude that a combination of variables, including their high level of spiritual maturity and a previous history of traumatic events, produced a stronger mystical-like experience, that might have translated into what Cozzolino (2006) called mortality induced growth which sometimes happens to people who undergo NDEs and serious trauma survivors (Tedeschi, Park, and Calhoun, 1998). As a conclusion, it can be suggested that an exposure to mortality cues, via an induced near-death scenario, in people with a very high level of spiritual maturity called transcendental faith, might facilitate the entrance into a psychological space, labelled as near-death consciousness, where NDE-like events can unfold, with their typical cascade of mystical features and subsequent aftereffects. Hence, revealing the potential therapeutic effects of induced NDEs in specific individuals. A vast field of possibilities exists regarding the use of transpersonal hypnosis for psychotherapy, deserving to be explored with rigorous scientific enquiry. The exercise that was made using thematic analysis offered useful clues on how the therapeutic potential of non-ordinary states of consciousness in general, and induced NDEs specifically, can be explored using a mix-method approach, where qualitative analysis, with its potential to grasp the complexity of subjective experiences, can complement straightforward, objective data. As Greyson affirmed (2007c:10), protestant theologian Judith Cressy has compared typical NDE phenomenology and aftereffects to the mystical experiences of St.Theresa of Avila and St.John of the Cross and concludes that they both had ecstatic out-of-body travels, visions of God, clairvoyance, loss of the fear of death, and healing transformations. Starting from this study’s promising conclusions, we hope than one day, some of these effects might be attributed to the transformative potential of induced NDEs.