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And he had what sounds more like sleep paralysis. So I scored that one as just being NDE-like. There are a number of people within a number of different circumstances who have experienced non-dreams as an out-of-body experience. Prayer and meditation are the most common settings in which people have experiences that resemble near-death experiences.

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This is where two or more people have a simultaneous life-threatening event where they lose consciousness. A guy and a gal are driving to Canada and have a bad car wreck—the two of them are actually holding hands as they share their near-death experience rising above the car.

On “deathbed visions” | Dan Peterson

The beings separate the two from holding hands. Two of the four beings take the lady and move away with her, toward a light. The other two beings gently take the guy and lead him back down to the car, which is burning below him. He knows he has been with her sharing a near-death experience on her initial part of permanent irreversible death. We have about 15 or 16 of these accounts. Shared near-death experiences are certainly suggestive that what is reported in near-death experiences is a pathway that can occur for those who permanently, irreversibly die.

So, the remarkably good news is that near-death experiences may well be what actually happens based on shared near-death experiences. Was it an inevitable that she was going to die, and it was not yet his time? Interestingly, during some near-death experiences some people are given a choice, and some are simply returned to their body involuntarily.

Among those who are aware they have a choice to return to their earthly body, it is remarkable that the great majority do not want to return. How could they not want to go back? According to 75 to 80 percent, the answer is they feel very intensely present, positive emotions in their near-death experience, more so typically than they ever knew on earth. They very much want to stay. These are people who really did die irreversibly because that life-threatening event was so severe that this was not a near-death experience to them, it was a witnessed death experience.

And there was no choice. In your second book, you talk about evidence of God—can you explain how that manifested in survey results? One thing that was obvious to me early on is that God would appear quite regularly in near-death experiences. I worded it in the binary format because the skeptics would say: Aha!

Something like 44 percent of people answered yes, and I was astounded.

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The narrative response that followed made it very clear that, indeed, God does exist. I think a lot of researchers consider that to be sort of taboo, and if they have an academic affiliation, what are their colleagues going to think? My methodology was to get a huge number of sequentially shared near-death experiences; we included everybody who encountered God, or Jesus, over the span of 1, near-death experiences in the study.

I found people who were aware of or encountered God I limited it to those who mentioned God specifically rather than supreme being. For example, God is essentially never described as judgmental. God is essentially never angry or wrathful. People who do encounter God find an overwhelmingly loving presence, and an overwhelming sense of peace. Often there is a dialogue with God.

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The two things that stuck out as the most common descriptions within their experiences are two-fold. Typically, they use the stronger language of unity or oneness , as opposed to the less strong words of connection or connectedness. For most of reported history, you could be murdered by the church of power for such thoughts.

And yet here were people expressing that overwhelmingly, consistently, and very vividly. It certainly changed my view of God doing that research.

I had a liberal Protestant upbringing, but this God is a God I would have more respect for than any God I was taught growing up. Yeah, and, I might add, best I can tell there is no correlation at all between sub-types of religion. In fact, it is poo-pooed in most conventional religions, in the West anyway. I asked very directly in the survey: Did you receive any information regarding our earthly purpose, meaning, and purpose of our earthly life? And again: yes; uncertain, no.

The interesting thing was the narrative response. The gist of it is: That we are truly spiritual beings having an earthly existence, but our real nature is something beyond that. So what are we doing here? Lessons about what? Well, the number one thing that pops up is lessons about love. We have this illusion that we are separate from everything and everyone, which in the grand scheme of things, in the afterlife, is not true.

Palliative care professionals need to be sensitized to recognize and address such issues.

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We strongly feel that there are many aspects which cannot be explained by science, and ELDVs are one of them. They strongly suggest the presence of life after death and when properly explained, can reinforce a sense of hope. Nivedita Datta. National Center for Biotechnology Information , U. Indian J Palliat Care. Abhijit Kanti Dam. Author information Copyright and License information Disclaimer.

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Address for correspondence: Dr. Abhijit Kanti Dam; E-mail: moc. Abstract Background: End-of-life dreams and visions ELDVs are not uncommon and are experienced by many near the time of death. Study Design: Prospective, cohort based, with a mixed-methods research design. Results: Conclusions: The results of our study suggest that ELDVs are not uncommon in India and the incidence does not differ significantly between rural and urban population. Keywords: Dreams and visions, End of life, Terminally ill. Aims and objectives To enquire into the nature of dreams experienced by the terminally ill in rural India To determine any pattern of consistency in such dreams when compared to other terminally ill To determine the association of mortality, if any, with such dreams To determine what effect the discussion of ELDVs had on the patients and their families.

Study design Prospective, cohort-based, with a mixed-methods research design. If yes, then an enquiry into the nature of such ELDVs Type of study: Part A: Having a quantitative research design Part B: Qualitative with an explorative research design based on semi-structured interviews. The questionnaire was divided into two parts: Part A: Comprising closed-ended questions viz. Table 1 Demographic variables.

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  • Frequency and prevalence of dreams About Twenty-six subjects Content of dreams Thirty subjects Patient characteristics About 31 Financial support and sponsorship Nil. Conflicts of interest There are no conflicts of interest. Mazzarino-Willett A. Deathbed phenomena: Its role in peaceful death and terminal restlessness. Am J Hosp Palliat Care.