Near-death experiences.

Building on earlier conceptions of “metacultures,” this chapter defines four metacultures that are important for Western near-death discourse: Christian, Gnostic–Esoteric, and the Spiritualist–Occult, being religious in outlook; the fourth, however, the Naturalist metaculture, is of a nonreligious nature. The three former metacultures assign religious meaning to the content of near-death experiences, affirming by and large the soul’s survival of death. The chapter argues that this meaning has (a) ontological, (b) epistemic, (c) intersubjective or communicative, and (d) moral significance. Naturalist metaculture is defined as offering pharmacological, neurological, or psychological explanations of near-death experiences, usually declaring their content to be hallucinatory.

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The Formation of Near-Death Experiences

10.1093/oso/9780190888848.003.0003 ◽

2018 ◽

Author(s):

Jens Schlieter

Keyword(s):

Systematic Account ◽

Near Death Experiences

Raymond A. Moody had been introduced to experiences near death by George G. Ritchie. The latter had reported of an experience in which he had encountered Christ. This chapter discusses Moody’s first book of 1975, its motivation and motives, and compares Moody’s description of systematized “near-death experiences” with Johann C. Hampe’s systematic account of the same year, characteristic for the continental discourse on experiences of the dying, which was equally interested in the spiritual significance of the reports.

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The Religious Functions of Near-Death Experiences

10.1093/oso/9780190888848.003.0022 ◽

2018 ◽

Author(s):

Jens Schlieter

Keyword(s):

Religious Experience ◽

Life And Death ◽

Life After Death ◽

Life Threatening ◽

Near Death Experiences

This final chapter secures the result of the survey by discussing the religious functions of near-death experiences for affected individuals, but also the functions of the reports for the audience. It outlines (a) ontological, (b) epistemic, (c) intersubjective, and (d) moral aspects. It has been argued that experiencers feel closer to God, are less attracted to religion, and are significantly more inclined to believe in life after death. A function of the narratives consists in the claim that, in atheistic and secular times, individual religious experience is still possible. Several reports argue with a copresence of life and death. Discussing cognitivist approaches, the chapter finally concludes that, given the Latin etymology of “experience,” harboring, among others, the meaning of “being exposed to danger” or “passing a test,” near-death experiences can be seen as a match for conceptions of religious experience as a transformative, gained by surviving a life-threatening danger.

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North America

10.1093/oso/9780190872472.003.0002 ◽

2018 ◽

Author(s):

Gregory Shushan

Keyword(s):

Native American ◽

North America ◽

Reciprocal Relationship ◽

Native American Religions ◽

Widespread Acceptance ◽

Revitalization Movements ◽

Per Se ◽

High Level ◽

Near Death Experiences ◽

Afterlife Beliefs

Dozens of Native American near-death experiences (NDEs) from the late sixteenth to early twentieth centuries are presented, ranging from across the continent. Many were accompanied by indigenous claims that they were the source for local afterlife beliefs. There were also many afterlife-related myths, and shamanic practices with NDE-like afterlife themes. In addition, numerous religious/cultural revitalization movements were claimed to have been grounded in the NDEs of their founders, and were conceptually related to the phenomenon. Near-death experiences could thus be an empowering force on a socio-cultural-political level in response to the threat of European dominance. There was a widespread acceptance and valorization of NDEs and related phenomena, and a high level of interest in the afterlife per se. Native American religions often showed a clear reciprocal relationship between shamanism, afterlife beliefs, and NDEs.

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