Journal of Exceptional Experiences and Psychology Vol. 4 No. 2 Winter 2016

Journal of Exceptional Experiences and Psychology

Journal of Exceptional Experiences and Psychology www.exceptionalpsychology.com Published by the Journal of Exceptional Experiences and Psychology.

Volume 4

ISSN 2327-428X

Number 2 Winter

This work is licensed under a Creative Commons Attribution-ShareAlike 3.0 Unported License.

2016

Editor

Erika A. Pratte, M.A. Board of Reviewers

Jean-Michel Abrassart, Ph.D. Candidate

Shaye Hudson, M.A.

Eberhard Bauer, Dipl.-Psych

Jack Hunter, Ph.D. Candidate

Callum E. Cooper, Ph.D. Candidate

David Luke, Ph.D.

Alexander De Foe, Ph.D. Candidate

Jennifer Lyke, Ph.D. Leslie W. O’Ryan, Ed.D., NCC, LCPC

Guido De Laet, Dipl. - Counseling

Drake Spaeth, Psy.D.

Renaud Evrard, Ph.D.

Annalisa Ventola, B.A.

Cover Artwork Erika A. Pratte, M.A.

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Table of Contents Letter from the Editor.…………………………………………………………………………………..4 Initiation, the Guardian, and Jung’s Red Book ……………………………..……….………….…6—17 Krisztián Kalász Beyond the Ideological Divide in Near-Death Studies: A Tertium Quid Approach……………..18—27 Renaud Evrard & Jacob W. Glazier Here I Am Again……………………….…...……………………………………………..……..29—31 T. Rose Shield The Living Word of God………………….…………………………………………………...…32—33 Gloria O’Neil—Savage Near-Death Experience…………………………………………………………………………...34—37 Diego Walcopz Artwork…………………………………………………………………………………...………38—43 Diego Walcopz Te Quiero Con Todo Mi Corazón……………………………………………………………………...44 G Ryan Hudson Letter to the Editor ……………………………………………………………………………….46—47 Wim Kramer HJBF Grant Report: A Taste of Dutch and German Parapsychology……………………………48—55 Erika A. Pratte Mental Health and Anomalous Experience………………………………………………………56—57 Erika A. Pratte

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Journal of Exceptional Experiences and Psychology

The Journal of Exceptional Experiences and Psychology (JEEP) welcomes research articles, personal accounts, artwork, music, creative writing, book reviews, and letters to the editor regarding subjectively anomalous experiences.

Many times these experiences can be considered psychical, transformative, spiritual, transpersonal, etc. Examples of exceptional experiences include (but are not limited to) near-death experiences (NDEs), synchronicities, out-of-body experiences (OBEs), and precognitive dreams. JEEP is published twice a year online via ISSUU (https:// issuu.com/exceptionalpsychology) and in-print via Magcloud (www.magcloud.com/user/ exceptionalpsychology).

Submission Deadline for Summer 2017 is March 31st

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exceptionalpsychology@gmail.com

Be sure to check out our Facebook page at

https://www.facebook.com/exceptionalpsychology/ And our Twitter page https://twitter.com/JEEPsychology Vol. 4 No. 2

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Journal of Exceptional Experiences and Psychology

Peer Reviewed Articles

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Journal of Exceptional Experiences and Psychology

Initiation, the Guardian, and Jung’s Red Book

Krisztián Kalász

Abstract This article examines the link between C.G. Jung's experiences recorded in The Red Book to that of an initiatory process found in the study of Western esotericism, and the serious confrontation that the opus brings up for the initiate. It is a sincere attempt at bringing a new perspective on what Jung struggled to illuminate in his observations. One of Jung's grandsons, Ulrich Hoerni, acknowledges in the preface of The Red Book, that this work provoked much reflection to what kind of audience it is actually directed towards. It is the contention of this writer that The Red Book is a visually rich and sharp yet clear to understand first-hand account that essentially illustrates an esoteric process alchemists have spoken of as initiation.

Keywords: Carl Jung, The Red Book, Western esotericism, initiation.

In November of 1913, Swiss psychiatrist Carl

Gustav Jung began self-experimenting and recording an inner dialogue with what he called "figures" (Shamdasani & Hillman, 2011). In October of 2009, Jung’s revised version of these transcripts (and added reflections) were published in the English language under the title of The Red Book (Original title called Liber Novus in Latin, meaning, "New Book") (Jung, 2009). One may read a much more detailed account, if interested in the historical background (Casement, 2010; Frantz, 2010; Lachman, 2012, pp. 213-223; Owens & Hoeller, 2014; Shamdasani & Beebe, 2010).

Much attention (and surely more to come) has been generated attempting to explain what actually happened to this man during this period. Respectfully but also realistically, there are too many to individually name and quote here, but one can refer to a comprehensive investigation of the various biographers in Shamdasani’s Jung Stripped Bare (2005). In summary, we can identify two main opposing opinions1: one claims Jung suffered from “madness” or psychosis. As an example, Freud bluntly wrote: “Jung is crazy” (Falzeder, Brabant, & Giampieri-Deutsch, p. 440). The second, polar opposite opinion appears to be a form of idealization of Jung.

Not surprisingly, the majority of reflections about The Red Book conform to psychological conceptualizations. Some Jungians, scholars and amateur researchers have written comparative comments that venture beyond the discipline of psychology to possibly shed light upon the meaning of the book and it is this broader investigation that I am interested in.2 Shamanic initiation rituals have been put forth in paralleling Jung’s inner experiences and Jungian psychotherapy processes (Smith, 2007). One interpretive guide of The Red Book said that the experiences are “akin to a dream,” (Drob, 2012). Wolfgang Giegerich approaches this work by telling us firstly what it is not. He writes, “The Red Book is not science, not art, but also not Dichtung (a poetic work), nor of course philosophy” (2010, p. 364; 2013, p. 276), continually, “It is not a historical study or a book about ancient mythology and the religious speculation of the Gnostics, nor their resumption or revival” (2010, p. 375; 2013, p. 287). Jung’s Liber Novus, Walter Boechat maintains, was developed “to work on his [Jung’s] inner demons and build a new path for himself” (2014/2017, Ch. 4. Par 3).

In a conference held at the C.G. Jung Institute of San Francisco in 2010, some members in the group of distinguished scholars did propose several alternative caveats that go beyond the purely psychological explanation. One of the presenters, Bou-Yong Rhi, writes, “In several passages in The Red Book, I saw Jung’s

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Journal of Exceptional Experiences and Psychology ego undergo a similarly intense suffering [as that of Siberian and Central Asian shaman candidates] – his initiation process” (Kirsch and Hogenson, 2011, p. 59).

A similarly intriguing insight may also be taken from a series of conferences held under the name of 3 Eranos in the 20th century, for our purposes, specifically quoted in 1936, when primary organizer and close associate of Jung, Olga Fröbe references initiation within this venue of intellectual thought: Thanks to analytical psychology we have a method or a system of signposts, which enables us to bring our inner experiences into our conscious awareness. This is the same path of initiation that human beings have trod since time immemorial, led by psychotherapists who have existed in all eras. (p. 103) (Italics added for emphasis) While Hans Thomas Hakl, authoritative historian of the Eranos gatherings, specifically notes that Fröbe’s comment may not apply to the essence of what Eranos was (2014, p. 102), it is nevertheless important to mention because of its implications. In the least, in the mind of Eranos’ primary organizer, analytical psychology (the journey of the “patient”) seems to mirror an initiatory path. Interestingly, this apparent link is written about in the literature of Western esotericism when Jung’s prominent role in this tradition is investigated: Jung's first post-Freudian work, Transformations and Symbols of the Libido (1911-1912) drew on mythological images to comment on and interpret the fantasies of a young schizophrenic, called Miss Miller. The idea was sketched out there that psychological evolution is structured as a process of initiation, which may succeed or fail (Hanegraaff, 2006, p. 649).

If one is to take to heart the above, one is compelled to investigate the literature of other scholarly disciplines with that of the experiences transcribed in Liber Novus. One must note here, that it was Jung (highlighting the main draw of the meetings of Eranos), who called for interdisciplinary approach as a prerequisite for having a real understanding of the world (Hakl, 2014, p. 110).

If any reader receives the impression that somehow I set out to devalue the importance of the field of psychology, then my approach here failed to convey the whole picture. In fact, originally, I envisioned the field of psychology benefitting from hearing what other researchers (from other disciplines than psychology) found in investigating this prominent figure of the 20th century. For Jungians (and other biographers), one may refer to the following quote as to how this article could also be of interest: After the publication of Jung’s Red Book, future biographies may finally start to be based on the most important primary material. . . .this conclusion simultaneously underscores the fact that a great deal of primary research by many hands remains to be done. Such research has the potential to transform currently received opinions about Jung to an extent which is hard to envisage. (Shamdasani, 2004) Lastly, a fact to consider in addition to the previous comment is one that was recently written by Walter Boechat. I chose to include the entire quote here because of its wide implications. We may be forced to reevaluate our assumptions that this widely recognized historical figure should be regarded today as “wellknown,” as in, end of discussion, no more research required: “Research into Jung’s unpublished work shows that the twenty volumes published within his Collective W orks do not include all of his writings. In fact, the volumes of his unpublished work is practically double that of the work that has been published to date” (2014/2017, Ch. 1, Par. 4). To put this into context, if one were to study any particular person, and one only had half of the information about that person, how sincerely sure would one be to possibly make a final conclusion of who this individual is?

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Journal of Exceptional Experiences and Psychology Western Esotericism4

The study of Western esotericism did not suddenly without any historical roots spring up as a phenomena notably in the eighteenth century; one can read authors that belong in this esoteric stream as far back as the Hellenistic culture of late antiquity (Hanegraaff, 2013, p. 18). Nevertheless, it is commonly agreed upon that this umbrella term is a modern scholarly construct (Hanegraaff, 2013, p. 2).

It is my opinion that Jung’s recorded experiences in The Red Book are best explained holistically, especially when taking into account the study of Western esotericism and its illustration of the elements and structure of an initiation process. While it is beyond the scope of this article, I do not outright dismiss that Jung struggled with madness; I rather propose a new dialogue that entertains the notion that The Red Book’s communicative value, structurally, may be found outside our current theoretical field of psychology5. As Wouter Hanegraaff, of History of Hermetic Philosophy and Related Currents and related publications at the University of Amsterdam, reminds us, In the same vein were his private journals written during these years (the “Black Book” and the “Red Book”, 1913-1916), to which he consigned his inner experience, notably the dialogue with his “inner master” whom he christened Philemon. These texts from the first period of Jung's work constituted the esoteric facet of his thought, of which the clinical and hermeneutic works were therefore the exotericism (2006, p. 649).

In fact, one has difficulty denying the intimate relationship that the study of Western esotericism and psychology originally held. Hanegraaff makes the following observation, “Jung's clinical work appealed ever more explicitly to notions borrowed from esoteric traditions” (2006, p. 649).

Regrettably, when examining the trends of the 20th century, one seems to find a splitting of research disciplines which resulted in academic specialization (Hanegraaff, 2013, p. 12). To quickly identify what happened, let us approach Jung from his place in history; I quote the following, [E]xperimental psychology of Charcot, Clournoy and others, and finally to Carl Gustav Jung and his school. In all these developments, psychology was inextricably entwined with study of ‘the occult’: it is only during the twentieth century, with the rise of psychoanalysis and behaviourism, that academic psychology distanced itself from its deep historical involvement with Western esotericism.

(Hanegraaff, 2013, p. 38) In academic circles, as highlighted by Henrik Bogdin, “Western Esotericism and rituals of initiation is . . . An unexplored field of research” (2012, p. 25). This gives some evidence to the currently minimal, if any, scholarly research initiatives of why The Red Book has not been compared in depth to either the tradition of Hermeticism or, 19th or 20th century esoteric groups or authors, on initiation.

Initiation Basics Historically, many definitions of initiation have been proposed (Snoek, 1946/1987), and to fully and properly explore such vast topic one must dedicate more pages than this article would allow. For this reason, I will define the term “initiation” to focus our attention, firstly, from the Greek word teleutan, that is, “to die, in some way to put to death, or cause to die” (Chevalier & Gheerbrant, 1969/1996, p. 540). However, death in this context is not meant to be defined as “the end” but a form of transformation and/or metamorphosis where “one state ends, there begins another.” Similarly, the theme of death in ancient ritual acts of the yearly selfrenewing of the earth, with the coming and departure of solar light resulting in the night (a form of death) has

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Journal of Exceptional Experiences and Psychology been synonymous with rites of initiation, divine order, self-renewing concepts, and resurrection (Kristensen, 1955, 1992). Imagery of death, found for instance in the literature of alchemy, was closely tied with transformation and the journey characteristic of an initiate coming in “knowledge of” the mysteries by the experiences he or she was having. Some of our earliest examples of this historically are “puberty rituals” (Snoek, 1946/1987, p. 179). The term “transformation,” Jungians are familiar with as it refers to initiation (Moore, 2001, p. 78). In the study of Western esotericism, one finds a commonality between the well-known Jungian term “individuation” and “initiation,” in the words of Hanegraaff; “This process, which Jung styled ‘individuation’ or ‘self-becoming’ (Selbst-werdung), is a modern equivalent of the initiatic path, and Jung himself called it mystical’” (2006, p. 682).

Secondly, I would also assert that the direct nature of an initiatory process involves experiences of what the old masters of alchemy called “revelations.” Anyone, amateur or scholar, after a brief perusal will notice the high frequency of usage of this term in the Hermetic literature. In this historically relevant context then, when they spoke of revelations, these experiences should not be dismissed as superstitious beliefs and nonsensical errors (Hanegraaff, 2015), or even something that is part of “occult” practices only. More appropriately, one may regard these experiences as gnosis (salvational knowledge6), as we see that at “[t]he heart of the Hermetic message is precisely its emphasis on the centrality of a salvational and noetic experience” (Hanegraaff, 2008, p. 133). The vision of prophecy, for example, is a common occurrence when initiation is undertaken. In regards to what was said here as a point of reference, one may pay attention to what Shamdasani tells us: “In retrospect he [Jung] described the Red Book as an attempt to formulate things in terms of revelation” (Jung, 2009, p. 219).

I am willing to venture boldly beyond this comment made by the editor of Liber Novus, and draw our attention to page 246, specifically to the Corrected Draft that Shamdasani kindly included in the English version, which tells us Jung’s stream of thought. It reads, “. . . to participate in the underworld ceremonies, which were supposed to instruct me about the God’s intentions and works. Through these rituals I was supposed to be initiated into the mysteries of redemption.”

If one were to look for a truly defining element of initiation in this particular passage one would need to look no further. So, thirdly, initiation proper, to add to our previous two elements of initiation that could serve as potential definitions of the term, deals with redeeming the initiate from their shortcomings as in somehow this person (the initiate) is now in alignment with (or, staying true to The Red Book’s message: hinübergehen, translated “going across” to)7 the greater plan of divine order or God’s plan. Reference to the divine plan aspect of initiation is found in many sections of The Red Book, I will note one example here: “It is therefore prudent to keep alive the severely afflicted so that his force continues to support me. We miss nothing more than divine force” (2009, p. 281).

These three elements I reserve for drawing out general initiatory trends in Jung’s Red Book. I admit there can be other aspects of an initiation process that would serve to illustrate my thesis in this article, but I leave those for other researchers who will one day pick up on this stream.

Let us now leave this section dealing with definitions with the following quote to emphasize our goal for this article more clearly, “The definition of words tends to make us preoccupied with words when we should be concerned with the nature of things” (Baird, 1971, p. 10) (Italics added for emphasis).

The Experiential Content Jung received his fair share of criticism for possibly bringing to publi c at t enti on t he cont ent of his i nt im at e journey; Hillman explains, ". . . one of the criticisms of the publication [of The Red Book] is, well, these were Jung’s crazy scribblings, notebooks, diaries, half-formed thoughts, and that kind of stuff belongs in the drawer and

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Journal of Exceptional Experiences and Psychology doesn’t belong out in the public, because what belongs in the public is the finished work, where he’s been able to put his mind to it. These are early works that are not really important, not just early works but incomplete works. Now in fact this is an absolutely invalid criticism, because the work is highly articulated, highly mastered and fifteen years of it or more. So that criticism, that this shouldn’t come out because it’s just ordinary scribblings that anybody does in their notebooks, is not valid at all" (Shamdasani and Hillman, 2011, p. 59).

We are to understand from the actual editor Sonu Shamdasani and James Hillman that the written transcripts in The Red Book are to be regarded as real events; to emphasize the point, not of fictional tale(s), nor dreams, not of historical figures or from actual periods, nor from dialogue with past philosophers. To quote the exact stream of this point, we are told, "Accurate notation, dates, precision, indicating that something of significance is taking place. There is no attempt to fictionalize it. It’s quite fantastic but it is real" (2011, p. 5).

Intriguingly, one must also point out, that the dynamic of this inner dialogue was not of the usual nature of an author, especially like that of a psychologist/psychiatrist, to analyze and be the expert authority of the dialogue itself. If we are to believe Shamdasani, then Jung appears to be the student in this dyadic relationship. Let us familiarize ourselves with the direct quote: "If you read the Red Book, Jung allows the figures to work on him. It's not he who works on the figures. He lets them instruct him" (Shamdasani and Hillman, 2011, p. 165).

This observation seems to be echoed in the comment from Bou-Yong Rhi who says this insight with different terms but seemingly similar meaning: “What Jung wrote in The Red Book was the testimony of his initiation process – a process that was not chosen by his experiment-planning ego, but by his innermost Self” (Kirsch and Hogenson, 2014, p. 64). Christine Maillard, a presenter at the aforementioned conference at the C.G. Jung Institute of San Francisco, provides us with another layer of perspective of this topic, when she remarks that completing the journey “by having undergo a sort of sped-up initiation process” (Kirsch and Hogenson, 2014, p. 84).

In order to discuss this subject matter further, one would need evidence which looks at research from a direct, experiential context. This is one of its aims of the initiatory process called V ision Quest© taught by Inner Garden Research Foundation. Unbeknownst to us at first, but as we compared notes, we have found this meditative method as having many similarities with that of Jung’s active imagination method8 he was employing now over 100 years ago. More closely, that of it’s archetypal imagery; in the meeting of [and dialoguing with] personified inner figures; in it’s strong, suggestive implications upon the initiate (at times, depicting precognitive insight); in it’s underlying alchemical motif and spiritually-driven breath; as well as, remarkably well, in the overall movement of it’s initiatory patterning. My students (generally, in our context, referring to this group as "initiates"), to their surprise, are in active engagement with similar personified inner figures with motives of their own just like Jung described. I believe the exceptional value of these initiatory experiences stems from the rigours of this method being repeatable by other initiates; measurable, in that insight can be extracted that is universally present with all initiates (who undertaking this process); and practical because the revelatory experiences that are initiated, frequently speak directly to the hang-ups of the initiate’s mundane life. However, one cannot generally take this with a mere intellectual perspective (Fowden, 1986/1993, p. 1123) as without the actual exceptional experiences, it will likely sound like fictional tales of an ill mind – call it madness if you will.

I am a mental health counsellor with 16 years full-time experience, and if I had not experienced the same journey myself I would quite likely, unintentionally, also revert to disbelief or label it as some kind of mental illness. I call it simply “a journey” because while there appears to be a definite, progressive mental map to what eventually emerges, it is clearly unbeknownst to the initiate himself while engaged. In fact, Jung himself called it his own mystery play, specifically, labelling it as "mysterium" (2009, p. 245), similarly, “the divine mysteries” (2009, p. 275).

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Journal of Exceptional Experiences and Psychology It would seem to me that works of alchemy have referred to initiatory processes long before Jung arrived on the scene. Hanegraaff goes as far as to say that “[t]here is no doubt that alchemical symbolism can be used for illustrating Jungian psychology” (2014, p. 195). It would appear, that much of his journey started to find a grounding reference when he became fascinated with emblems from alchemical texts (Shamdasani, 2012). Alchemical images spoke to his inner experiences, and validated his journey with the i n n e r figures he encountered. I make such a comparison because I have seen others, for example, psychologist Jeffrey Raff, express it similarly: "I have continued my exploration of the inner world for over thirty years. And I still find in the symbolic language of alchemy much that is useful in understanding the inner terrain" (2000, Intro., Par. 4).

Jung himself remarked, “The wealth of the soul exists in images” (2009, p. 232); he found it significant that it was alchemical language that explains the “modern unconscious process” (Kirsch and Hogenson, 2014, p. 1).

Walter Boechat asserts that, “images appear at times [in The Red Book] when logical explanations or descriptions are no longer sufficient” (2014/2017, Ch. 1, Par. 2).

In revelatory experiences, what is seen as unexpected or astonishing is often a common occurrence, although, what was revealed specifically may only be for that person who received it. When we acknowledge that Jung’s journey was initiatory, the content of his experiences are needing no validation from any other person. Jung identified this insight himself, when he recorded, “I must say this, not with reference to the opinions of the ancients or this or that authority, but because I have experienced it. It has happened thus in me. And it certainly happened in a way that I neither expected nor wished for” (2009, p. 338). Similarly, we are told, “I must say: no one and nothing can justify what I must proclaim to you. Justification is superfluous to me” (2009, p. 229).

If an initiate learns from what his experiences are teaching or illuminating, then the initiate’s main requirement is to stay with what is taking place: “There are no paved ways into the future. We say that it is this way, and it is. We build roads by going on. Our life is the truth that we seek. Only my life is the truth, the truth above all. We create the truth by living it” (Jung, 2009, p. 299).

Shamdasani explains the following that helps us put all this into context: I understand that at a certain point he came to see a larger perspective but it didn't pull him away from life. It actually gave him a deeper appreciation of life, because it sets it within a perspective. . . . that things fit. That they're appropriate. It doesn't necessarily mean that there is a rational order (Shamadasani and Hillman, 2011, p. 179).

This process that is found in the literature of Western esotericism identified as an initiation path holds unique liberating power for the initiate because it is something that is squarely in the experience itself. One learns that “an initiation into the Hermetic mystery . . . culminate[s] in the initiates attaining a supreme knowledge and spiritual understanding that ‘cannot be taught’” (Hanegraaff, 2008, p. 130), one may add, in the traditional sense of the word “learning.”

Enter the Dragon

The remainder of this article will now focus upon one paramount feature of these journeys, that all of the initiates I have supervised encountered, in one form or another. It is not an easy topic to explore because by its very nature it is meant to be hidden, or what the old masters of alchemy called “occult.”

Now, let us say, that the initiate is taking a “ leap of faith,” and willingly commits to begin their initiation. Certain guidelines and parameters are set. Specific techniques are given for safety. He engages in the inner, investigative dialogue, as has Jung (Hannah, 1997, Ch. 7, Par. 6). After the inner dialogue concludes, all of the session content is typed up. The Initiate’s reflections are added, then sent in for supervision.

It has come to my attention, that seemingly identical obstacles begin to appear in the path of the initiates as they progress. Many of these external obstacles have the common theme of (what many of us would call) great change or crisis. I mean, real, measurable manifestations of life events. Initiates generally report the theme of inner uncertainty. Many examples abide, let us list a few here: from physical symptoms like hair falling out; Vol. 4 No. 2

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Journal of Exceptional Experiences and Psychology paralysis from stress; multitude of sudden, spontaneous distractions; states of disorientation; to unmanageability of life events. I should also add, that such dire difficulties seem to coincide with, when initiation already started – it is a common remark I get. In fact, the more the majority of initiates push forward in their journeys, the more intense the inner tension is. I use the term “majority” because clearly there are a handful [low percentage] of initiates who do just fine with initiation [self-experimentation] and carry out simultaneously their professional, recreational and familial responsibilities, notably, as was the case with Jung (Shamdasani, 2005, p. 97).

Those who remain with the initiatory process (who have progressed beyond an early stage of attempting to master investigative dialogue with the inner figures), eventually come face to face with the main figure who has been identified as the very reason for the inner tension or resistance. One can find examples of this in The Red Book; one of many, “This movement follows the serpent, which represents the resistance and the enmity against this movement” (2009, p. 249). Initiates, consistently report as they also write-up their sessions as has Jung, without any previous autosuggestions, and/or prompting from an external guide, of the encounter with this archetype. While the visual representation of this figure appears and manifests in numerous, spontaneous and creative ways, it is consistently presented as that of the same, identical character.

Often in the early stages of initiation, described as "black slime," "slimy, stinky mud," a "black corpse" (without any distinctive facial features), also referred to as, a "black, burned figure." One would say, that as the psyche (of the initiate) attempts to make sense of this encounter, initially, such descriptions of an ambiguous black mass would fit best. Jung himself referred to this archetypal figure, in his later writings, and saw it fitting to call it "The Shadow" (Jung, 1938/1966, p. 131). One of Jung’s close collaborators, Olga Fröbe, uses the term deus absconditus, “the dark side of the self” (Hakl, 2014, p. 110). If one is to carefully read the text in Libur Novus, then this figure is also called “The Red One,” an intriguing name to be sure.

As the initiate makes closer contact with this archetypal figure, a more universal form emerges. This archetypal entity comes to the initiate in the following "clothes," often presenting as a fiery dragon, a "scaly serpent," a "cold, venomous serpent," or simply a serpent; some even referred to it as an image of a Cthulhu.

In January of 1916, we are told that Jung identifies an aspect of the human psyche, as "a serpent" (2009, pp. 207, 280), but he has referred to it also as a "black serpent" (2009, p. 245), and even, “underworld dragons” (p. 280). He writes the following definitive outline of this figure, "I found the serpent. . . The serpent is the earthly essence of man of which he is not conscious. Its character changes according to peoples and lands, since it is the mystery that flows to him from the nourishing earth-mother" (2009, p. 247). In other words, this archetypal figure in humanity appears to be a guardian of a threshold, that of the boundary that separates the known earthly sphere from the unknown and beyond – call it an inner gate if you will. Without getting into technical terms or giving away the initiatory insight how one needs to overcome this inner mechanism, let me just say, this figure is as cunning as this word itself fully implies. Jung further elaborates by saying, "The serpent is an adversary and a symbol of enmity" (2009, p. 247). Specifically, in regards to the games that the serpent plays, I have witnessed this cunning approach in the initiatory experiences from one initiate to another, as a universal pattern of behavior, and we are warned in The Red Book similarly, “You should not serve your personal devil. That leads to superfluous pain” (2009, p. 341). Reported by our initiates, its main priority is to keep the status quo alive. In other words, to ensure that any given person remains as they are, unchanged, without needing to evolve, or reach other states of consciousness9.

Jung clearly acknowledges the dangers of the serpent; let us take note of what he writes in one section of The Red Book: “The devil as the adversary is your own other standpoint; he tempts you and sets a stone in your path where you least want it” (2009, p. 261). If what Jung writes here as well as if we take into account our initiates’ reports (that mirror Jung’s conviction) then our next question may be summoned: From where is this archetypal figure born? Jung seems to allude to our question here in the following manner by referring to the devil as “the sum of the darkness of human nature” (2009, p. 322).

We are given more details that I must quote here to show the first-hand account of Jung, our initiate,

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Journal of Exceptional Experiences and Psychology struggling with his shadow (viz., in the form of a serpent):

. . . Everything tried to deter me from following my life’s path. . . The torment was great, . . . I unsuspectingly absorb what I reject. What I accept enters that part of my soul which I do not know; I accept what I do to myself, but reject what is done to me. . . . But the poison of the serpent, whose head you crush, enters you through the wound in your heel; and thus the serpent becomes more dangerous than it was before. Since whatever I reject is nevertheless in my nature. . . I believed that I could destroy it.

But it resides in me and has only assumed a passing outer form and stepped toward me. . . I destroyed its form and believed that I was a conqueror.” (2009, p. 279) An intimate aspect of initiation that I chose to define as akin to a sense of dying most certainly can be witnessed among initiates who are paralyzed by the encounter with this archetypal figure. The struggles in the steps taken in order to achieve initiation, as the revelations progress, can be felt as death to one’s known identity. So this seemingly threatening element of initiation, illustrates a universal experience where the most natural reaction (of the majority) of initiates is to desperately resist and fight this process of – what would be regarded under any other circumstance as – illumination. Taking a page from clinical psychology, the ego cannot control the process itself, so it is in this sense that I fundamentally mean the theme of death in initiation. The dialogue in The Red Book seems to describe this general theme also representative of a form of sacrifice, said in this manner, “No one can or should halt sacrifice. Sacrifice is not destructive, sacrifice is the foundation of what is to come” (2009, p. 230). Shamdasani in his discussion with John Beebe, I believe refers to this struggle as “overcoming one’s heroism” (Shamdasani & Beebe, 2010, p. 417).

I will identify an answer Jung himself received in The Red Book that alludes to what our initiates also came to realize: “[T]he dark one [serpent is] whom you should awaken” (2009, p. 304); continuing with this observation, “the serpent, which represents the resistance and the enmity” (p. 249), bringing this to insight, “To succeed in something, you first need to deal with the resistance” (p. 249). In other words, one must face their shadow. It is sensible to call this figure a guardian of a threshold because only when the initiate confronts (and solves the enigma of this resistance) the serpent figure can he or she now be ready to go beyond this mental threshold. If achieved, this is a significant turning point in initiation. I am reminded of the scholarly analysis done on some parts of the treatise of the Corpus Hermeticum, in which, the successive levels of initiation brings to the initiate’s awareness the so-called “tormentors” possessing his body which the initiate was not aware of previously (Hanegraaff, 2008, p. 147).

However, the greatest difficulty in acknowledging this aspect of ourselves is, realistically, to question that there is something much more powerful (about ourselves) that we have no access to with our regular mode of thinking. By the nature of this unexamined, mental habit, we believe ourselves presumably to be the generator of our stream of thoughts. This is normal, as humanity would say. But one must pay close attention to what Hillman acknowledges in this regard: "Jung is saying . . . our thoughts derive from these figures, so the task would be uncovering the figures, which seems to be what the Red Book does." (Shamdasani and Hillman, 2011, p. 1) (Italics added for emphasis). This interpretation by Hillman is made by others (who also personally knew Jung) (see van der Post, 1976, p. 169).

It would take, even if seen as theoretical at first, a major shift in our approach to acknowledging what this insight might fully imply about who we are. For the guardian of the threshold, for this archetypal serpent, this very fact appears to make its existence occult. On page 274 in The Red Book, Jung is told something that alludes to what I wrote here. The paragraph begins, “Did you ever think of the evil in you?” It continues on the same page, “You locked Satan in the abyss for a millennium, and when the millennium has passed, you laughed at him, since he had become a children’s fairy tale.”

For Jung, the realization came about from the nature of the ongoing experiences he was having, that seemed to specifically have "a prophetic voice" about them (2009, p. 339). We are told, as well as was my ob-

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Journal of Exceptional Experiences and Psychology servation of the initiates I supervise, the following, "And you find that in the first layer of the text, . . . he’s initially genuinely shocked by what the figures say. And then the work of understanding is attempting to come to terms with it" (Shamadasani and Hillman, 2011, p. 20).

Imagine if you will, that if you were to write down your initiatory experiences like Jung, and compiled them into a manuscript, for the majority of “outside” readers then, not surprisingly, all of it may sound like what Giegerich called “an ‘impossible’ book, because of its internal contradiction” (2010, p. 362). When taking into consideration of the corpus of Hermeticism, “if ‘rational discourse’ represents a lower level [of dialogue] in principle, as frequently repeated by the sources, then one should not be surprised to find that strict logical consistency is not their very first priority” (Hanegraaff, 2008, p. 135). Let us remind ourselves that each inner figure Jung encounters has a voice (and life) of its own. Each has, more importantly, its own inherently restricting and vested interest10. Nevertheless, this makes for a dialogue in the transcripts of initiatory sessions that is rich, lively and sharp.

Noteworthy to mention here, before closing, our initiates were assisted by an external guide (who has already completed this initiatory program); those who advanced to higher levels, also made contact with their inner guide (as the tradition of old would have it). Briefly, I must say, this esoteric element in initiation cannot be undermined. Noted as a dictum, “There must be someone who initiates the disciple – he cannot initiate himself” (Bogdan, 2012, p. 12). Jung’s primary initiator seems to be a figure called “Philemon.” According to Hans Thomas Hakl, “’Philemon,’ [is] Jung’s spiritual guide, whom he claimed had accompanied him since the age of three” (2014, p. 93). Jung did not keep his journeys to himself; reportedly, he shared his sessions with at least one person, Toni Wolff (Hannah, 1997, Ch. 7).

In concluding this article but I realize that in no way exhausting this subject matter, any initiate in our research who has undertaken this initiatory process is confronted with a covert force (within their psyche) whose main task is to keep at all cost, I must add, the initiate’s ignorant state more appealing than any other knowledge. To use an analogy, by definition one would only be able to bring this clever shapeshifting guardian to the forefront if initiation took place. Initiation, the experience of, means to be introduced to or admitted into a living secret that was previously unknown [occult]. Many examples are found in The Red Book that discuss this aspect of the journey, but I will only make note of one here: But if you watch closely, you will see what you have never seen before, namely that things live their life, and that they live off you. . . . Nothing happens in which you are not entangled in a secret manner; for everything has ordered itself around you and plays your innermost (2009, p. 273).

The greatest secret withstanding, that in the act of uncovering it, is experienced as a phenomena akin to dying: the loss of being-in-control. Because of this real and fundamental issue, many initiates seem to habitually want to turn away – to name here the fight-or-flight [or freeze] response of physiological reaction to stress.

The inner agony is tremendous, perhaps even traumatic. “[N]o sacrifice can be too great for you,” (2009, p.

235) said Jung, but staying with the path of redemption [salvation] seems, at times, too overwhelming. We should therefore not be surprised what emerged for Jung, as Shamdasani notes here, “There he [Jung] is, picking up a transcription that was left off around 1928 or 1930 that itself is picking up fantasies from 1914. He tries to finish it and then leaves off, it’s too much. Then he can’t even summate his epilogue, even that becomes too much” (Shamdasani and Hillman, 2011, p. 61).

If the initiate is committed (call it, “an obligation,” [Shamdasani and Beebe, 2010, p. 431]) to his spiritual evolutionary path, then he will gain invaluable learnings and insights and ultimately, play out the truth of the greater divine plan, as this is the mandate of what we know as initiation. It’s not to say that Jung did not actually continue the unfolding of what initiation has done to him in other creative ways, for example, with his theoretical writings and/ or building of Bollingen Tower. But one would go as far as to say, that a successive initiation process while once lively, but then, when stopped (for whatever reason), does not have the appropriate momentum [force] to be picked up again directly in a lifetime. Such insight may come to explain why the editor wrote: “Liber Novus is an unfinished manuscript” (Jung, 2009, p. 225). One could safely entertain the notion that Jung did what he was obliged to play out in his lifetime, which on its own is

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Journal of Exceptional Experiences and Psychology a rather tall order for any initiate.

Endnotes 1

Those close to Jung also became aware of this polarization, one in particular, Gersham Scholem, in a letter to Aniela Jaffé, writes, “The intention of this short exposition was not to idealize the image of C.G. Jung, nor to diminish it. Rather the aim was to free it from the two extremes of hate and hero workshop” (Scholem, 1995, p. 94 and p. 118). It appears to be the case, that this common tendency for those close to and involved with Jung belong either in one of the two groups of extremes. This seems to have followed him throughout his life. I consciously intend on staying away from studying this man from these two extreme perspectives.

2 Without intending to bring on controversy, any serious researcher will make reference to the following conversation Shamdasani and Hillman are having in regards to The Red Book, Shamdasani explains, “To me it’s a question of abandoning the notion that psychology is a quest for knowledge, to take up your [Hillman’s] question in another way. And you say if after one hundred years they [psychologists] haven’t agreed about anything, well, they aren’t going to and it seems to me a fair enough assumption to draw, . . .” (2011, p. 14).

Hillman adds, “We don’t know what the Red Book has already done to what we call psychology” (2011, p. 37). In light of this approach, I am of the opinion that The Red Book cannot be studied from purely one academic discipline. A holistic approach seems to serve better. While Jung maybe categorically (and commercially) placed in the field of psychology, that does not mean he needs to be viewed psychologically to understand his experiences in The Red Book.

Jungian analyst Giegerich proposes something that relates to this endnote dialogue: “As important as the Red Book is for historical “Jung studies,” as psychologists we are well advised to dissociate ourselves from the Red Book and instead base our work on Jung’s published psychology, and critically so at that” (2010, p. 380; 2013, p. 292) (Italics in original). I will leave the readers to make their own conclusions.

3 Organized yearly, the Eranos conferences spun seven decades having attracted some of the most prominent intellectuals and scholars of the 20th century, including Jung. For any research about this man, one should have a thorough read and study of Hakl’s Eranos: An Alternative Intellectual History of the Twentieth Century.

4 The term “esotericism” is defined (by the two leading authorities in the field) as gnosis (Hanegraaff, 2013) and as “a form of thought” (Faivre, 1994). The term “Western” implies that this stream of discipline is of authors generally found in Western culture. While those two roughly defined terms help us superficially, the study of “Western esotericism” is a much more complex term than I could ever here form a worthy explanation for. In the Reference section, one will surely find research that provides a comprehensive explanation (Hanegraaff, 2010).

5 Shamdasani (2004) in Jung Stripped Bare makes the following assertion, “In the course of my own study of this period, based on Jung’s Black Books and his Red Book, I have found no evidence which would support such a diagnosis,” referring to Jung’s experiences as either “psychotic” visions or that he suffered from madness. Giegerich also affirms Shamdasani’s observations: “What we have to realize is that the material is not psychotic approach from the outset. Clinical categories and a psychiatric, diagnostic approach are misplaced” (2013, p. 283). I will let their research speak to these general allegations other biographers and authors made claim for.

6 Reference is made to Hanegraaff’s Dictionary of Gnosis & W estern Esotericism.

7 The initiate is after what the German text is translated into as “supreme meaning.” On page 230, under the section, “The Way of What is To Come,” we are given a definition for this term: “The supreme meaning is not a meaning and not an absurdity, it is image and force in one, magnificent and force together. . . It is the bridge of going across and fulfilment.”

8 Clearly, in our case, our experiences also provided inevitable proof, suggesting that Jung’s engagement in The Red Book comes from a method or call it “a technique,” Boechat writes, “The [Red] book is first and foremost a vivid and candid demonstration of the active imagination technique that Jung systematised to enable a creative approach to accessing the images of the unconscious” (2014/2017, Ch. 1, Par. 11). Many others (Hannah, 1976/1997; von Franz, 1979/1997; Shamdasani and Beebe, 2010, p. 424) have identified this method in relation to the creation of The Red Book, too many to mention here. Jung has provided definitions of this method (1957/2014, p. 68, 346, 494).

9 In Jungian terminology, the literature has referred to this evolution as the “individuation process” (Miller, 2004). In the text of Liber Novus, in one section, Jung is advised, “You have been too unconscious for a long time. Now you must go to a higher level of consciousness” (2009, p. 211). One may see this also as our earlier definition of initiation, “the hermetic corpus assumed a sequential hierarchy of ‘levels of knowledge,’ in which the highest and most profound knowledge (gnōsis) is attained only during ecstatic or ‘altered’ states of consciousness that transcend rationality” (Hanegraaff, 2008, p. 128).

10 Criticism aimed at the content of The Red Book asks why this dialogue does not contain more of Jung’s childhood and private life, which reportedly then surely negates the idea that this opus is about self-exploration, so goes the argument. In understanding the nature of the successive levels of initiation, the inner figures in The Red Book each personifying an aspect of Jung’s psyche: cognition [Elijah], emotion [Salome], and the third of the triad aspect (Hannah, 1976/1997, Ch. 7, Par. 12; Shamdasani’s “tripartite nature,” Jung, 2009, p. 207), the rejected repository, we call the Shadow [serpent, large black snake, dragon, The Red

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Journal of Exceptional Experiences and Psychology One]. (Make note: Firstly, this does not mean the Shadow cannot be camouflaged in other inner figures for the purpose of manipulation and concealment, which will often come across as illogical in the overall content. Secondly, the two personified aspects of the psyche, thinking and feeling, may also manifest in other forms early in initiation until a more intimate encounter emerges for the initiate where he can consciously identify the function of these inner figures of his psyche. Thirdly, regrettably, I do not have enough space to fully articulate my point, but there is a fourth player in the transcript, “Philemon.” In the esoteric tradition, there is a common explanation for this figure). Back to our point, if one is thinking-dominant, as is the case generally with male initiates, then the dialogue will mirror this preference with the type of content that manifests in session. If one can rely on Jung’s own assessment of his personality type as thinking (1977, p. 435; 1991, p. 69) then we should not be surprised that we see much mythology, philosophy and other intellectual concepts and rationalizations find their way into the transcripts. Therefore, when such thinking-dominance is present, as is the case with Jung, then private life, childhood content and feelings in particular, to some degree, are repressed (to use a psychological term). He admits (1977, p. 435) in an interview at Küsnacht in March 1959, “I had a definite difficulty with feelings.” We also must keep in mind that Jung did not enjoy “exposing his personal life to the public eye” (Jung, 1961, v.).

Take into account Susan Thackrey’s observations, spoken at the aforementioned conference, “Most of the episodes in The Red Book end in revelations of personal and archetypal shadow that were previously unknown to Jung” (Kirsch and Hogenson, 2014, p. 67). To paraphrase this particular endnote, Jung finds himself not just in his thinking-dominant dialogue but also seems to be at the mercy of the cunning trickery of his Shadow.

This goes to show, that Jung’s Red Book is better comprehended by firstly understanding what is the structure of an initiation process, and secondly, how it works. Any other way, one will simply be caught up in the labyrinth of Jung’s rich intellectualism, erratic rationalism, and the illogical content manifesting from the Shadow’s involvement. During initiation, in a strict sense, anything that takes away from the initiate’s direct task at hand, is merely a distraction and will most likely stifle the initiatory momentum.

References Baird, R.D. (1971). Category Formation and the History of Religions. The Hague/Paris.

Boechat, W. (2014/2017). The Red Book of C. G. Jung: A Journey into Unknown Depths. (Trans. Carolyn Hoggarth). London: Karnac Books Ltd. [Kindle version]. Retrieved from http://www.amazon.ca/ Bogdan, H. (2012). W estern Esotericism and Rituals of Initiation (SUNY series in Western Esoteric Traditions). [Kindle version]. Retrieved from http:// www.amazon.ca/ Casement, A. (2010). Sonu Shamdasani interviewed by Ann Casement. Journal of A nalytical Psychology, 55, 35-49.

Chevalier, J., & Gheerbrant, A. (1969/1996). A Dictionary of Symbols. (Trans. John Buchanan-Brown). London: Penguin Books.

Drob, S.L. (2012). Reading the Red Book: A n Interpretive Guide to C.G. Jung’s Liber Novus. New Orleans, Louisiana: Spring Journal Books.

Faivre, A. (1994). Access to W estern Esotericism. Albany: State University of New York Press.

Falzeder, E., Braban, E., & Giampieri-Deutsch, P. (Eds.) (1993). The Correspondence of Sigmund Freud and Sándor Ferenczi, V olume 1, 1908-1914, Peter Hoffer (Trans.). Cambridge: Harvard University Press.

Fowden, G. (1986/1993). The Egyptian Hermes: A Historical Approach to the Late Pagan Mind. Princeton, New Jersey: Princeton University Press.

Frantz, G. (2010). Jung’s Red Book: The Spirit of the Depths. Psychological Perspectives, 53: 391–395.

Giegerich, W. (2010). Liber Novus, That Is, The New Bible: A First Analysis of C. G. Jung’s Red Book. Spring: A Journal of Archetype and Culture, 83, pp. 361-441.

Giegerich, W. (2013). The Flight Into The Unconscious: An A nalysis of C.G. Jung’s Psychology Project. Spring Journal, Inc. Hakl, H.T. (2014). Eranos: A n Alternative Intellectual History of the Twentieth Century (Gender, Theology and Spirituality).

Routledge. [Kindle version]. Retrieved from http:// www.amazon.ca/ Hanegraaff, W.J. (2006). Dictionary of Gnosis & W estern Esotericism. The Netherlands, Leiden: Koninklijke Brill NV. Hanegraaff, W.J. (2008). Altered States of Knowledge: The Attainment of Gnōsis in the Hermetica. The International Journal of the Platonic Tradition, 2: 128-163.

Hanegraaff, W.J. (2010). The Birth of Esotericism from the Spirit of Protestantism. ARIES: Journal for the Study of W estern Esoter -icism 10, 2, pp. 197-216.

Hanegraaff, W.J. (2013). W estern Esotericism: A Guide for the Perplexed. Bloomsbury Academic. [Kindle version]. Retrieved from http:// www.amazon.ca/ Hanegraaff, W.J. (2014). Esotericism and the Academy: Rejected Knowledge in Western Culture. Publisher: Cambridge University Press.

Hanegraaff, W.J. (2015). “From Imagination to Reality: An Introduction to Esotericism and the Occult.” In, Kurt Almqvist & Louise Belfrage (Eds.), Hilma af Klint: The Art of Seeing the Invisible. Axel and Margaret Ax:son Johnson Foundation: Stock -holm, p. 59-71.

Hannah, B. (1976/1997). Jung: Hid Life and W ork. Wilmette, Illinois: Chiron Publications. [Kindle version]. Retrieved from

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Journal of Exceptional Experiences and Psychology http:// www.amazon.ca/ Jung, C.G. (1938/1966). Psychology and Religion. Yale University Press.

Jung, C.G. (1957/2014). The Collected W orks of C.G. Jung: Complete Digital Edition (V ols. 1–18, & 19). (Eds. G. Adler, M. Fordham, H. Read, W. McGuire, Trans. R. F.C. Hull). Princeton: Princeton University Press. [Kindle version]. Retrieved from http:// www.amazon.ca/ Jung, C. G. (1977). C.G. Jung Speaking: Interviews and Encounters. (Eds. William McGuire and R.F.C. Hull). Princeton, New Jersey: Princeton University Press.\ Jung, C. G. (1961). Memories, dreams, reflections. (Rec. & Ed. Aniela Jaffé). New York: Pantheon Books.

Jung, C. G. (1991). Analytical Psychology: Notes of the Seminar Given in 1925. (Ed. William McGuire), Princeton: Princeton University Press.

Jung. C.G. (2009). The Red Book (Liber Novus). [English edition]. (Shamadasani, S., Ed.). W.W. Norton & Company.

Kirsch, T., & Hogenson, G. (2014). The Red Book: Reflections on C.G. Jung’s Liber Novus. New York: Routledge.

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Kristensen, W.B. (1992). Life out of Death: Studies in the Religions of Egypt and of Ancient Greece. Peeters Publishing.

Lachman, G. (2012). Jung the Mystic: The Esoteric Dimensions of Carl Jung’s Life and Teachings. New York: Jeremy P. Tarcher/ Penguin.

Miller, J. (2004). The Transcendental Function: Jung’s Model of Psychological Growth Through Dialogue with the Unconscious.

Albany: State University of New York Press.

Moore, R.L. (2001). The Archetype of Initiation: Sacred Space, Ritual Process, and Personal Transformation. (Ed. M.J. Havlick Jr.).

Xlibris Corporation.

Owens, L.S. (2010). The Hermeneutics of Visions: C.G. Jung and Liber Novus. The Gnostic: A Journal Of Gnosticism, W estern Esotericism and Spirituality, 3: 23-46.

Owens, L.S., & Hoeller, S.A. (2014). Carl Gustav Jung and The Red Book: Liber Novus. Encyclopedia of Psychology and Religion, New York, Heidelberg, Dordrecht, London: Springer Reference, pp. 975-980.

Scholem, G. (1995). Briefe II: 1948-1970. Edited by T. Spare. Munich: C.H. Beck.

Shamdasani, S., & Hillman, J. (2011). Lament of the Dead: Psychology After Jung’s Red Book. [Kindle version]. Retrieved from http://www.amazon.ca/ Shamdasani, S. (2005). Jung Stripped Bare: By His Biographers, Even. Karnac Books. [Kindle version]. Retrieved from http:// www.amazon.ca/ Shamdasani, S. & Beebe, J. (2010). Jung Becomes Jung: A dialogue on Liber Novus (The Red Book). Psychological Perspectives, 53: 410-436.

Shamdasani, S. (2012). C. G. Jung: A Biography in Books. New York: W. W. Norton.

Smith, C.M. (2007). Jung and Shamanism in Dialogue: Retrieving the Soul, Retrieving the Sacred. Trafford Publishing.

Snoek, J.A.M. (1946/1987). Initiations: A Methodological Approach to the Application of Classification and Definition Theory in the Study of Rituals. Amsterdam: Dutch Efficiency Bureau, Pijnacker.

Raff, J. (2000). Jung and the Alchemical Imagination [Kindle version]. Retrieved from http:// www.amazon.ca/ Van Der Post, L. (1976). Jung A nd The Story of Our Time. London: The Hogarth Press.

Von Franz, M.L. (1979/1997). Alchemical Active Imagination. Revised Edition. Boston & London: Shambhala.

Biography Krisztián has dedicated the last 16 years to being a psychotherapist dealing with addictions and mental health issues. He holds a master's degree in counseling psychology from Adler University in Chicago. He also holds a BA in philosophy and psychology from University of Guelph, Canada. Long before this period, his primary interest has been studying not just Hermetic philosophy but also the actual practice of what we now call Western esotericism. In order to fully understand this practice, he underwent a rigorous initiatory method.

Today he supervises this method called VisionQuest(c) in Inner Garden Research Foundation. krisztian@northwestel.net

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Beyond the Ideological Divide in Near-Death Studies: A Tertium Quid Approach Renaud Evrard & Jacob W. Glazier

Abstract Near-death experiences have become a viable scientific topic since the 1980s. This line of research, however, appears to be supported by two antagonistic trends: the neuroreductionist approach, which emphasizes physicalist models, and the expansionist approach, which claims the mind is an independent entity. This latter view may be used to show that NDEs represent an anomaly within the former approach thereby ushering near-death studies toward a paradigm shift in inquiry. We recently faced some difficulties when addressing these two polarizing frameworks using a tertium quid approach that we developed – i.e., a non-reductionistic model based on the psychological research on NDEs. In this article, we will illustrate the link between the difficulties encountered and possible implicit ideologies. We will discuss four epistemological obstacles that may prevent progress in NDE research: (1) the negligence of pre-Moody literature; (2) the reluctance to integrate psychological perspectives in the debate; (3) the biased objectivist understanding of trauma for those NDEs triggered in apparently life-threatening situations; (4) the misuse of parapsychology through still insufficiently supported claims of veridical perceptions. We offer some suggestions to overcome these obstacles.

Keywords: Near-death experiences, Raymond Moody, epistemological issues, Henri Bergson. theoretical models Introduction

We recently developed, with some colleagues,

a new theoretical model of Near-Death Experiences (NDEs). The first author of this article (Evrard) has presented our theory to various academic audiences and symposia as an tertium quid or third-option to the two prevailing strains of NDE research: neuroreductionism and, its alternative, expansionism. In 2015, we submitted the article to the Journal of Near-Death Studies (JNDS), which rejected it after a 1-year process. In this context, we were surprised by the response and feedback solicited during the refereeing process. As such, this article has as its aim the reproduction of some of these critiques in the spirit of deconstructing the implicit biases that they may contain therein, perhaps, even exposing some of the ideological values embedded within near-death studies – an ideology that seems to privilege some specific frameworks at the expense of new theoretical conceptualization and integration. The question that we have is the following: does NDE research need to suffer from such ideological posturing?

By way of setting the scene, the French philosopher Gaston Bachelard (1938) described “epistemological obstacles” as things which obstruct scientific progress. According to Bachelard, some obstacles to scientific inquiry may be external, as demonstrated in the difficulty to observe some empirical phenomena. Other obstacles may be considered technical in nature because of imprecise or non-existent instruments.

Bachelard also insisted on another category of epistemological obstacles that he called internal. These are the beliefs of the researchers that may be the cause of the scientific mistakes, inertia, or even regression – ideological posturing or values that prevent the progress of scientific inquire.

Bachelard (1938) asserted that scientific progress is made possible through what he termed a “psychoanalysis of the objective knowledge” that he argued was needed in order to overcome the forgoing

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Journal of Exceptional Experiences and Psychology epistemological obstacles. In this article, we will try to do just that: identify these obstacles that may appear in the field of near-death studies, using different examples to illustrate our point. The obstacles that are highlight need to be contextualized, we argue, with regard to their situated history, psychology, trauma, and parapsychological frameworks. When researchers are able to do this, take their object of analysis as intersecting with many different causes, the formal inquiry changes and the new way the object appears may help improve research opportunities in the field. As a result, we try to adopt a tertium quid approach that follows the lead of Frederic W.H. Myers (Kelly et al., 2007). That is, when a question triggers a controversy between two polarizing and antagonistic possible solutions, one should try to find a third way, between the preceding opposite forces. More specifically, the tertium quid refers to this unidentified third element that is in combination with two known ones – a broader perspective where both sides may have a place.

Historical Obstacles

When did exactly research in near-death experiences begin? The answer can range widely depending on the scholar in the field one chooses to cite or one’s own definition of origin. Suffice it to say, the discipline is typically understood to have been inaugurated with Raymond Moody’s (1975) bestselling book Life A fter Life, or with psychical research in the late nineteenth century (Alvarado, 2011). Yet, both may be right.

It is beyond a doubt that Moody had a profound influence on the popularization of near-death studies, especially with regard to mass media and popular culture. He linked NDEs with the possibility of an afterlife and non-local consciousness and, as a result, made it acceptable for people to make sense of and name their strange experiences.

However, during the nineteenth century, several physicians, philosophers and psychologists had already conceived of these experiences in a variety of ways. For example, the term “imminent death experiences” was coined by French philosopher Victor Egger (1896) in a series of articles in the Revue philosophique de la France et de l’étranger. The topic was even debated by many researchers and authors during that time period (Alvarado, 2011). As an additional case in point, another French philosopher, Henri Bergson (1896), reader of Egger’s articles, built a place for NDEs in his theoretical work and philosophical models. He placed NDEs as sharing some conceptually similarities with dreams and somnambulistic states. He took them as the most salient evidence in support of his theory of two independent memories, the “habitude memory” and the “pure memory.” Bergson (1896) describes "habitude memory" which is replaying and repeating past action, not strictly recognized as representing the past, but utilizing it for the purpose of present action. This kind of memory is automatic, inscribed within the body, and serving a utilitarian purpose. "Pure memory," on the other hand, registers the past in the form of "image-remembrance." It is of a contemplative and fundamentally spiritual kind, and it is not internal to the body. Despite a few exceptions, this historical literature is not integrated into current NDE research (e.g., Greyson, 2014).

Could there be something to learn from this historical debate? Indeed, we want to put forward such a proposition. For example, in order to argue this point, I (Evrard) recently developed a counter-example to Moody’s understanding of NDEs based on the studying of old and contemporary research on drowning-related NDEs (Evrard, Lazrak, Laurent, Toutain, Le Maléfan, 2016). The psychological and somatic responses produced during the experience of drowning have been discussed by major authors of French psychology, especially at the turn of the twentieth century; preeminent scholars that included Hyppolite Taine, Théodule Ribot, Pierre Janet, Henri Piéron, Charles Féré, Paul Sollier, Henri Wallon, and, as indicated earlier, Henri Bergson.

The view they advanced contrasted with Moody’s theory since they saw NDEs as excitations of memory, produced as a psychosomatic response to the perception of a life-threatening situation. As per their understanding, the mystical aspects of NDEs were less prominent than is typically the case in contemporary literature in neardeath studies (e.g., Greyson, 2014). However, in general, the experience of a drowning-related NDE was considered as a useful illustration of common psychological processes, along with dreams, experiences with psyVol. 4 No. 2

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Journal of Exceptional Experiences and Psychology chedelics, and visions at the hour of death (Egger, 1895, 1896).

It might serve the field well to revisit some of the lessons that these historical scholars have to offer us.

For instance, we are missing possible points of integration and compatibility between NDEs and other topics in psychology – such as Bergson’s model of mind-matter relationship. What sense does it make to limit empirical and conceptual advancement in the field to the last two or three decades when there are, additionally, historical antecedents and foundations that undergird our current understanding of scientific disciplines, like psychology or parapsychology? At best, it is short sighted and, at worst, it may be laziness of scholarship that has become endemic to near-death studies as a whole. A peer-reviewer from the Journal of Near Death Studies articulated in their feedback that Lacan’s theory had no relevance to the understanding of NDEs, because he “never wrote a word about NDEs, and likely never heard of them, as he died in 1981" (Anonymous reviewer JNDS #2, 2016). What this amounts to is a fallacious argument on certain historical grounds since the scope and legitimacy of NDE research will only be advanced with a broader historical and disciplinary approach and methodology. An entire polemic could be developed, especially in regard to the referee’s phrase that Lacan “likely never heard of them” – insinuating, here, by the reviewer (#2), that near-death experiences were somehow and at some point ‘discovered’ and, therein, never existed before this discovery. One need not even open the door to the laboratory in order to test this out, as anecdotes abound in literary, mythological, and anthropological sources.

A historical obstacle, to return to terms used earlier, can also be observed with more recent research as, for instance, in Russell Noyes’ series of articles in psychological and psychiatric journals in the 1970s and 1980s. Some of these articles were even published before Moody’s best known work (Martinovic, 2013).

Noyes’ research tends to be neglected and wrongly referred to as a reductionist psychiatric model. On the contrary, he helped to develop an alternative line of research in near-death studies as an adaptive pattern in reacting to trauma (Noyes & Kletti, 1976).

As perhaps indicative of the state of the field and its feelings toward alternative models, after an oral presentation of my (Evrard) work, one attendee told me I know nothing about NDEs and should begin to read the literature. Although we didn’t claim any comprehensive expertise, we wish to question such a monolithic vision of the correct interpretation of the NDE literature. This kind of disciplinary policing can be countered on many grounds, one of which may be to undercut the impulse to prop-up a fragile professionalism or, at least, a field that is fringe by general scientific standards. The question we pose is thus: do multiple methodological techniques, as in the historical and theoretical work we have previously cited, work toward hindering the understanding of NDEs? Or, do we have several ways to approach this phenomena, each adding its own unique spin on death, dying, and the afterlife? Moody deserves the credit for popularizing this phenomenon and giving it a new framework, but other frameworks should not be ignored.

Psychology as an Obstacle

What exactly are the triggers that might bring an NDE about? Most conceptualizations of NDEs trace the etiology of these experiences to life-threatening situations or, simply, when a person believes to be in such a situation (eg., Greyson, 2014). Yet, what happens if an NDE only needs a psychological trigger? Some researchers may be concerned that such a psychologically-based understanding of the experience will be considered less realistic, not as impressive, and therefore not as applicable to empirical or physicalist models; thus, researchers may prefer to refer to the cases which coincide with organic or environmental dangers.

However, there have been increasing evidence that NDEs are not necessarily limited to situations in which life was threatened (Facco & Agrillo, 2012). Gabbard et al. (1991, abstract) concluded that “a decade of continued study has confirmed that the perception of being near death, independent from the actual reality of the situation, is the key determinant of the classical NDE.” This lends support to the fact that the mere perception of a situation as life-threatening is enough to trigger an NDE, regardless of the actual organic dangers.

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Journal of Exceptional Experiences and Psychology And, what’s more, it may also not be the only trigger. Owens et al. (1990) have compared the medical records of people with various types of NDE triggers. They concluded that “Intensity” (i.e., Greyson NDE scale total score; Greyson, 1983) and “Content” (i.e., NDE scale features) of reported NDEs did not differ either between “NDE-like” and “real NDE” groups nor within the “real NDE” group depending on the cause of coma (anoxic/ traumatic/other). This study also suggests that medical circumstances were not the only trigger conditions of NDEs (Zingrone & Alvarado, 2009; see also, Stevenson et al., 1990). Recently, Charland et al. (2014) replicated this finding with 190 patients. They concluded that “real NDEs” after coma of different etiologies were similar to the “NDE-like” experiences occurring after non-life-threatening events.

Following a similar reasoning, Stevenson, Cook and McClean-Rice (1990, p. 53) qualified the term of NDE as a “misnomer” because not all persons reporting an NDE are in fact close to death and, conversely, the majority of people close to death do not actually live it (as shown in particular in the prospective surveys after a cardiac arrest: van Lommel et al., 2001); these authors suggested that “further research may lead to its replacement by a term that is less restricting in its implications” (p. 53). The term "near-death experience" suggests that we talk about the reality of death, therefore some authors have sought to distinguish these from “fear -death experiences” whose only difference is that they are precipitated by an experience of agony wherein lack of objective correlates will only be found in the aftermath. Substituting the notion of “fear-death experience” is a provocative gesture to keep in mind that, at least, some NDEs are primarily triggered by psychological process of subjective agony.

However, as one JNDS reviewer suggested, “in a very large fraction of NDEs, possibly in the majority of cases, the experiencer has no idea that a life-threatening event is about to occur" (Anonymous reviewer JNDS #1, 2016). Examples are provided by operating-room NDEs wherein a patient is under general anesthesia at the time of the NDE and cannot possibly know what is about to happen (Sabom, 1982). Moreover, Michael Sabom (2008) distinguished Acute Dying Experiences (ADE), as experience incorporates peritraumatic dissociation and hyperarousal into an experiential continuum lasting seconds to minutes, and instantly triggered by the sudden, clear perception of threat of significant injury and/or death, from cases in which it would appear that the experiencer had no appreciation of the life-threatening circumstance until after the onset of the NDE or in some instances after the NDE itself. Long and Holden (2007, p. 153) made a similar claim: NDEs may occur as the result of a life-threatening event that is sudden and unexpected, involving no opportunity to assess an imminent danger, like an unanticipated blow to the head resulting in immediate unconsciousness as well as cases of illness and surgery in which the experiencer has not been aware that their body was in immediate fatal danger. The researchers concluded that common occurrence of NDEs in these circumstances offers counter evidence against a necessary preexisting psychological state, such as fear, for the occurrence of an NDE to happen at all. Thus, fear-death experiences may be only a subset of NDEs, wherein the experiencer is aware of the possibility of death.

These arguments have some weakness as researchers in the field still need to precisely know which level of perception is necessary to feel in danger of imminent death. Is it possible to rule out subliminal perceptions of life-threatening (and even surprising) threats before their onset and, in addition, false memories of the true circumstance at the end of the NDE? Furthermore, the problem still exists of determining exactly when the NDE is produced: it may start only when the feeling of vital danger reaches the conscious level, perhaps when the patient has begun to recover. Even if ADEs are only a subset of NDEs, they still share with them several features requiring more scientific exploration. Sabom (2008) showed that an ADE produces a “peritraumatic dissociation,” combining distortions of time perception, profound feelings of unreality, and hyperarousal, but without the traditional transcendental elements. He described it as an adaptive mechanism in traumatic situations because it would improve the chances of survival as a last resort. This description is very similar to what is discussed in the literature from Heim (1892) to Noyes and Kletti (1976).

Currently, the space allotted for psychological approaches of NDEs is very small. Psychological or psychoanalytical models are often described in textbooks (as Greyson, 2014) as if they do not contribute much

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Journal of Exceptional Experiences and Psychology to the overall theoretical or practical debate. In fact, the two strongest explanatory frameworks maintain that NDEs are either the product of (dying) brain processes (Mobbs & Watt, 2011; Blanke & Dieguez 2009) or that they are the proof that mind/soul is independent of brain processes (eg., Fracasso and Friedman, 2011; Fenwick & Fenwick, 2008). But even the neuropsychological theory of NDEs has to combine brain physiology with a psychological analysis in order to “be able to account for the fact that NDEs can occur in brains that are not dying as well as the fact that not all brains that come close to death experience an NDE” (French, 2009, p. 188).

A tertium quid answer may be a psychological but also a non-reductionist model. In this way, the NDE may be a psychologically-triggered reaction that relies on brain physiology (for instance: Arstila, 2012). Nevertheless, at some point, this reaction shows a complex picture of the mind that does not fit with current neurophysiological reductionism. Helpful here is Bergson who suggested a kind of filter model of mind-brain relationship where NDEs indicate a separation of processes which are usually combined in the normal state. Bergson (1959) spoke of an “exaltation of spontaneous memory in most cases where the sensori-motor equilibrium of the nervous system is disturbed; an inhibition, on the contrary, in the normal state, of all spontaneous recollections which do not serve to consolidate the present equilibrium” (p. 171-172).

For Bergson, the brain always serves the need of orienting our thoughts and memories to present actions in order to bring it to prepare the action that the circumstances require. Its role would be to remove awareness of everything that would be of no practical interest, all that is not suited to our action. This implies a kind of draconian selection in the perceptual and cognitive fields, one that makes the pragmatics of the environment the most salient. It is therefore abnormal, in this sense, that one subject is drowning under his memories and remembers, just for an instant, all of his past; and it is also abnormal for the subject to have access to an increased perception of stimuli in the subject’s environment. Nonetheless, this process does come at a time when the brain is no longer able to play its role in setting “attention to life.” Bergson (1913) spoke of a “relaxation” of the mind, arguing the panoramic vision of the past is due to “a sudden disinterestedness of life produced in certain cases by the menace of a sudden death” (p. 170; his italics).

This loosening of the brain filter would account, in a unified manner, for the changes in perception and memory experienced during an NDE, but it will still keep this experience in the range of psychology, at least in the sense of Myers’ subliminal psychology (Kelly et al., 2007). When the mind is in this in-between state, many things may happen which have connections with all strange phenomena associated to altered states of consciousness (Cardeña & Winkelman, 2011). Nevertheless, this psychological model does not support directly any afterlife activity of the soul, as it deals with a living human in a life-struggling situation, even if it brings counterevidence to neuroreductionist models. This tertium quid approach may be just such an epistemological obstacle, as developed earlier, for the current two most vocal groups in near-death studies. This antagonism in the field has perhaps isolated NDE research from other mainstream research as the findings of changes in perception during accidents (Arstila, 2012).

The Obstacle of Trauma’s Understanding The psychological model of NDEs is one of the oldest in this field of research (Evrard et al., 2016). Indeed, NDEs were discussed by several clinicians who have a clinical practice with traumatized patients, and these patients often report strange experiences when facing threats of death or life threatening situations (Le Maléfan, 2011; Auxéméry, 2013; Roisin, 2009). Yet, the way we understand trauma also influences the way we understand the relation between trauma and NDEs. In an objectivist reading of psychotrauma usually has the external event (e.g., someone putting a gun to your head) as the cause of the trauma. This model fails to explain why all people do not react the same way to the same situation (e.g., survivors of the same plane crash) and why some people are traumatized by events which usually represent no danger. In trauma theory, an epistomological shift has occurred at the turn of the twentieth century. Although one must not overlook the key

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Journal of Exceptional Experiences and Psychology role of the external event, Freud and some of his contemporaries already had convincingly argued for the need to give an equal importance to the personal and subjective elements of the experience; so that “what can be traumatic is the event that will cause an effraction resulting from a specific effect of meeting for a subject” (Le Maléfan & Coq, 2015, p. 181).

Why does this logic not apply to the field of near-death studies? Often experiences are described in an objectivist way, as if similar life-threatening circumstances (e.g., cardiac arrests) are the cause of NDEs. But this explanation fails to account for “fear-death experiences” without any coincidental actual danger (Gabbard et al., 1991) or NDEs after ostensibly non-life-threatening events (Facco & Agrillo, 2012). As a result, we need a similar epistemological rupture to occur in order to integrate subjective and objective coordinates in the description of an NDE. It seems difficult to accept that such a vivid experience may be triggered only by a false alarm, but we should not forget this may be the first step of a more complex process. To understand human experiences, the first step is to agree that psychical reality is not less real and important than physical reality.

In the same vein, the numerous differences between NDE testimonies are often excluded from current research. Moody (1975) has described some prototypical features of NDEs which are thematic in nature, making them easily consumable and shareable among a language community or in popular culture. In this spirit, a lot of research have been focused on the “core” of NDEs, despite the fact that not all features occur each time and in the same order. To the contrary, a psychological and clinical approach will be interested in the diversity, the personal and cultural variations in the experiences which may help to illuminate the subjective dynamics of the experience. Accepting that there is no two identical NDE testimonies is a first step beyond a mere objectivist model. Unfortunately, Moody’s prototypical version went toward builidng a myth of a “substrate” which can therefore become the stake of all ideologies (Colombel, 2003). As a result, everyone has come to be compared to this prototype, through self-confirmative scales, therein introducing ideological biases and preconceived notions. As a counter-example to Moody’s prototype, negative NDEs, and many of the shades of grey between negative and positive forms, have long been unnoticed. Case in point, some features described in Noyes’ samples (Noyes & Kletti, 1976) are not found in Moody’s prototype, therefore researchers and experiencers tend not to recognize these as NDEs as such.

In sum, we are far from having a complete theoretical picture of what NDEs actually are, and, further, it may be an obstacle to focus on one schematic description as a “substrate.” The key features of an NDE may be something else than the out-of-body experience, the tunnel, etc. The non-causal understanding of the relationship between the traumatic situation and the NDE opens to the wealth of the subjective interferences, and this may help researchers look for other tracks to follow or better models to construct.

The Parapsychological Obstacle It is still surprising to see the small overlap between between the parapsychological and the NDEfocused scientific communities. In the 1960s, some parapsychologists and psychologists rediscovered NDEs but they were quickly forgotten after the wave of interest for Moody’s model (Martinovic, 2013). Both fields have maintained a certain fidelity to the truth of perceptions that are occurring during NDEs, embedding this truth as part of their usual description of NDE theory. For instance, one of the reviewer’s from JNDS (#1) states that any model of NDEs need to explain how people can, in this context, acquire information through paranormal means, as in telepathy, clairvoyance or precognition. It is true that several anecdotes have been collected and investigated (Rivas, Dirven & Smit, 2016) to support these extra-sensorial paranormal phenomena. But a recent analysis of this material by Holden (2009) concluded this anecdotal evidence is still weak.

Currently, NDE researchers are attempting to develop an experimental approach of extraordinary perceptions occurring during NDEs (e.g., Parnia et al., 2014). Yet, these experiments, having no conclusive results until recently, are far from aligning with the current successful experimental paradigms used in parapsy-

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Journal of Exceptional Experiences and Psychology chology. The possibility to guess the content of a hidden random target, during an NDE, is taken as a potential evidence for the expansionist model (mind independent of brain). This conclusion is not a necessity given the following propositions: One reason is the theoretical overlap between clairvoyance and other extra-sensorial perceptions, as premonition. In other words, it is not possible with such an experimental design to identify the phenomena which may occur. Even psychokinesis on a random target may provide an alternative explanation to possible coincidences.  Another problem with this experimental situation is that it may not be conducive to psi process. The NDE will occur in a spontaneous way with no pre-specified interest for the hidden target. There are no instructions that links the experimental subject and the target. However, some parapsychological experiments with implicit tasks have encountered some success (Luke & Zychowicz, 2014).  Another issue is the elusiveness of psi phenomena (Lucadou, Römer & Walach, 2007). Parapsychologists have attempted to provoke psi phenomena in reliable and reproducible conditions for many decades and the statute of their evidence is still controversial. NDE researchers should not be naive about the difficulties encountered when trying to gather evidence of such phenomena. 

Given these propositions, it is quite surprising that a reviewer in a journal edited by Holden herself took veridical perceptions in NDEs as granted, and used this opinion to reject a discussion of the false memories hypothesis in our submitted article. The reviewer wrote: “the memories that NDErs report, at least those that can be independently verified, are not false. When an NDEr’s perception can be matched with other evidence, the perception is routinely validated. We call this veridical perception, and it is usually of a visual nature. Also, the perception typically takes place from a different location than that of the physical body. It is impossible to attribute such perceptions to any biologically based subliminal process, and it is impossible to call such perceptions ‘false’” (Anonymous reviewer JNDS #1, 2016). Such a claim, by the reviewer, is far reaching given that this aspect of the phenomenology of NDEs is still lacking solid evidence (Holden, 2009) and thus the claim is difficult to defend and should be leveled more cautiously. In contrast, the false memories hypothesis has actually gathered some empirical support (French, 2001, 2003).

However, to marshal evidence for parapsychological phenomena, collected in a either an anecdotal or experimental way, in the support of the irreducibility of NDE phenomena, may not be the better scientific strategy. These kinds of phenomena may happen in a lot of different situations and should be integrated into a more comprehensive model only when enough evidence will be gathered.

Conclusion The psychology of exceptional experiences is stuck between a reductionist (exclusive) and a nonreductionist (inclusive) approach of anomalous experiences and phenomena (Evrard & Tremmel, 2015). Both models have advantages and disadvantages. Yet, possessing a scholarly sensibility characterized by the ability to work with both perspectives simultaneously represents the tertium quid approach. As we have tried to demonstrate, a unipolarized method lends itself susceptible to ideological bias.

Yet, the independent NDE-focused research field is quite young and, as such, is still very heterogeneous. Basic issues such as terminology, definitions, key-features, causes, and implications have not yet reached any kind of scholarly consensus. In this context, we should question, again, the foundations of the field and urge it to be opened to new ideas. Working through overcoming the epistemological obstacles described in this article may help to improve our understanding of NDEs in near-death studies and, perhaps, even illuminate some of neighboring anomalous phenomena that are still in need of exploration.

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Journal of Exceptional Experiences and Psychology References

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Mobbs, D., Watt, C. (2011). There is nothing paranormal about near-death experiences: how neuroscience can explain seeing bright lights, meeting the dead, or being convinced you are one of them. Trends in Cognitive Sciences, 15(10), 447-449.

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Rivas, T., Driven, A., Smit, R.H. (2016). The Self Does Not Die. Verified paranormal phenomena from neardeath experiences. New York: IANDS. Roisin, J. (2009). La sortie du corps et autres expériences extrêmes en situation de traumatisme. Revue francophone du stress et du trauma, 9(2), 71-79.

Sabom, M. (1982). Recollections of death: A medical investigation. New York: Harper & Row. Sabom, M. (2008). The Acute Dying Experience. Journal of Near-Death Studies, 26(3), 181-218.

Stevenson, I., Cook, E.W., & McClean-Rice, N. (1990). Are persons reporting near-death experiences really near death? A study of medical records. Omega, 20, 45-54. van Lommel, P., van Wees, R., Meyers, V., & Elfferich, I. (2001). Near-death experience in survivors of cardiac arrest: A prospective study in the Netherlands. Lancet, 358, 2039-2045.

Zingrone, N.L., & Alvarado, C.S. (2009). Pleasurable Western adult near-death experiences: Features, circumstances, and incidence. In J.M. Holden, B. Greyson, & D. James (Eds.), The handbook of near-death experiences: Thirty years of investigation (pp. 17-40). Santa Barbara, CA: Praeger/ABC-Clio.

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Journal of Exceptional Experiences and Psychology Acknowledgments

We want to acknowlege Chloé Toutain, Pascal Le Maléfan, Erika Pratte and the reviewers for their help.

Biography Renaud Evrard is a clinical psychologist and an assistant professor of psychology at the University of Lorraine (Nancy, France). In 2012, he obtained a Ph.D. in psychology at the University of Rouen, with a thesis on clinical differential practice with exceptional experiences. With Thomas Rabeyron, he co-founded in 2009 the Center for Information, Research and Counselling on Exceptional Experiences (www.circee.org).

2 place de la République 54700 Champey-sur-Moselle, France evrardrenaud@gmail.com

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Personal Accounts

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Journal of Exceptional Experiences and Psychology

Here I Am Again

T. Rose Shield

Abstract This is a personal account regarding a loved one’s passing and feeling it in more ways than one.

Here I am again, another dilemma between the human mind and spiritual knowledge within. The first time this occurred was the morning of June 3rd, 1994. I awoke from a deep sleep by my mother’s voice calling for me. It was a low whisper, sounding as if she was right there standing beside me. She was however, on the bathroom floor, having complications of a brain aneurysm. I was 17 years old and I can see my mother, her body going through the physical effects of the brain aneurysm erupting. Just the other night she was healthy and laughing. There was no sign of worry, just an odd conversation: “Jennifer, when I die make sure my casket is closed. I don’t want anyone touching me when I am dead.” All in all, she was a 47 year old female with no health problems to alert us of her aneurysm.

As a child I saw spirits. When I say this, I mean remember seeing my second uncle, Pat, coming to my class telling me to take care of my grandmother. I called my mother when this occurred to find out he had past that afternoon. This was a normal occurrence for me. I thought it was normal for everyone. Spirits didn’t scare me; I was use to them.

Here I stand embracing my mother as she goes in and out of consciousness. As this is occurring, I could feel spirits surround me in the small bathroom. I can sense my own energy feeling smothered and choked. I didn’t care what spirit was around, my human mind was concerned about my mother in my arms. I can feel my spirit just screaming for the energies to back away. Even though inside, spiritually, I knew they were not there for me, but for my mother. I wasn’t ready yet. My selfish human mind wasn’t ready yet.

My mother was raised a devout Roman Catholic and went to church every Sunday, she even became a Eucharist minster within the Church. Many people knew her for her social service accomplishments within the city we lived in. She was later deemed “Champion against Injustice,” for the changes she helped to create. A shelter she created was named after her: Theresa’s Haven. Her accomplishments even helped to changed lives in other countries, through several trips to Bosnia. Yet, with all this, as she laid in my arms my mother asked, “Pray for me, for divorcing your father.” My mother, grasping my shirt in desperation, asking for something I knew in my own heart wasn’t needed. I was unable to answer her, her body convulsing. As that occurred, EMS crew knocked on the door.

In the time it took me to open the door and turn around to see my mother, she was wide awake as if nothing occurred. I felt as if a bad dream just occurred. I tried to tell the EMScrew what just transpired. However, I was a 17 year old that didn’t know any better in their eyes. EMS asked my mother if she can stand and walk. Of course she stated she could. She explained to the EMS crew of four men, “All I have is a bad headache.”

As soon as she reached the wheel chair they had for her, she went through a seizure. In that moment it occurred, my human mind went into shock as my spiritual self within took over. My mind was in disbelief in what I was witnessing. There in front of me was my lifeless mother. No movement, eyes wide opened and pupils fully dilated. EMS crew fervently looked for a pulse, asking me questions to things I have already stated.

“Yes, she was in and out of consciousness,” “No, she didn’t eat anything,” “No, she has no history of seizures.”

I was calm and collected. I wasn’t screaming, crying or going into hysterics. For many months, I wonVol. 4 No. 2 29

Journal of Exceptional Experiences and Psychology dered why my reaction was so calm, that was until a spiritual friend of mine asked a simply question: “What else did you see?” For months I was wrapped up in what I felt, instead of what I saw spiritually. It was as if my human mind compartmentalized what my spiritual self was witnessing into a small box hidden away in my memory.

I remember seeing this bright light come up from my mother’s body as she laid there, then feeling this warmth of love standing beside me. However, I can feel the worries, sadness and reluctance of my mom’s spirit. She wasn’t quite ready to leave. I realized months later that my calmness at the moment was me feeling her presence spiritually. Knowing I needed to push away the human emotions, hysteria, disbelief, and anger, so I can feel spiritually, for her. I needed to be there for her, even though she was in spirit at that moment. She needed me; she wasn’t gone, just in a different form.

As EMS moved my mom’s body, I remembered I had other family members downstairs. My grandmother and grandfather were watching and in distress seeing their child motionless. I needed to be able to console them and give them a sense of hope. It was as if I had this switch inside me and was able to click back and forth, between spiritual awareness and human emotion. Yet, I had no control of the switch. I told my grandparents that she only had a headache.

I called my brother to meet me at the hospital, saying, “Mom is terribly ill.”

I went with the EMS crew in the ambulance. During that time speaking with my brother and grandparents, something must have occurred. When I returned to my mother on the stretcher, I felt her spirit was back inside her body. I no longer sensed her sadness. As I held my mother’s hand, I knew there was a sense of confusion, anger and fighting within her. I realized she couldn’t view what was happening. I told her, “Mom their going give you an IV now.”

At this point, her eyes where closed very tightly, and there was a pulse. I became a message for her to understand what was happening, hoping that would ease her. While in the ambulance, I recalled hearing a family member that had past, my second uncle Pat saying, “Don’t worry we are here for her.” For months I could not remember this. My human mind refused to believe what my spirit knew at that moment. However, for a split second, my spirit inside overcame my human mind.

There stood my brother once we were at the hospital and the ambulance doors opened. I ran into his arms saying, “Mom is gone. She isn’t coming out of this.” Even though a pulse was there and they were rushing her into the ER for an operation to relieve brain pressure. My brother encouraged me to be in the emergency room while they prepped her, however, spiritually I knew it was her time to let go of her Earth bound body.

In the ER, I told my mother “Daryl (my brother) and I will be okay. Give up your pain and let go. It will be okay. Jesus is there waiting with family.”

I then told her that she knows I am not one to pray, but, I know she is and I started praying the Hail Mary’s prayer. It was a bit surreal because the nurses and doctors, as they were working on her, prayed as well. Once again I was not in hysterics, but I was calm. At the end of the prayer, my mother had a massive seizure that made her brain dead. I felt her spirit around watching as people worked on her. They tried to do emergency surgery, however , it failed.

A representative of the hospital came to speak with my brother and I. In a very polite manner he asked what intentions did we have to proceed in her medical care? Meaning did we plan on keeping her on life support. Without any hesitation, my brother and I said at the same time that we needed to take her off of the machines. We had both felt she was out of her body, but yet still stuck amongst us, as if the machines were keeping her present and not letting her move on in spirit.

Here I am again in my life, but now in front of my 98 year old grandmother in the hospital, 23 years later, allowing my spiritual knowledge and human mind to work together. I am there spiritually and human emotionally for my grandmother to cross over in peace.

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Journal of Exceptional Experiences and Psychology Biography

T. Rose Shield is passionate about psychology and spiritualism. This mixture created an individual that is skeptical about spiritualism with the knowledge of the human mind. Studying psychology and African studies at Portland State University created an appreciation and knowledge of the influence that culture has on life.

Shield received a masters’ in forensic psychology from John Jay Criminal Justice, under the mentorship of Dr. Rana DeGil. She currently works in one of the largest cities in the United States focused on the quality of health care. T. Rose Shield, experienced death at the young age of five; she lost her mother at the age of 18. At the age of 16, T. Rose. Shield went to Bosnia and witnessed the destruction that war entails. These experiences helped to form her spiritual views.

T. Rose Shield

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Journal of Exceptional Experiences and Psychology

The Living Word of God

Gloria O’Neil Savage

Abstract This personal account details the writer’s experience with astral travel via angels and how she draws meaning from this exceptional experience.

I sat down, the wooden shape of the seat harsh against my bum. I had both hands under my chin, contemplating the dilemma I was in when it happened. Two large angels appeared before me with a ring in front of them like a ring of water. They pulled me out of my body through this ring and took me somehow to witness a business friend betraying me. When they pulled me up, it was as though I was being pulled through some sort of watery substance, and everything about it seemed like water, but it wasn’t wet.

I was then just as quickly back in my body, but what I witnessed was something that someone was doing behind my back, as if I was right there watching this person at the same time. This turned out to be true as time revealed it to be exactly as I had seen it.

It was truly as if I was being pulled up through a pool of water to my senses, to my equilibrium; my ears felt as though they went through a flash of adjustment, no different than pulling my head up through a pool, but it wasn’t wet. The angels forced me to see something I did not want to see, because it meant realizing that someone important in my life was not only lying, but stealing from me.

When first confronted, the person immediately denied the accusation, but later relented to confirm that indeed, what I saw had actually happened. Some months after this happened, I was at a friend’s summer home, and was praying when the experience floated back to me as I said the words of a prayer I say no less than once a day and have for many years now. That prayer is Psalm 91. But on this day the words would take on a whole new meaning.

She who dwells in the shelter of the Most High Will rest in the shadow of the Almighty And I will say of the Lord He is my refuge and my fortress, My God in whom I trust Surely He save you from the fowler’s snare And from the deadly pestilence He will cover you with His feathers And under His Wings you will find refuge Side note: Every time I say these words, I can see the sphenoid process in anatomy, which is also known as “The Great Wing.”

So, I say this prayer and always imagine my own throne, and the wings that God has designed for me in this vessel/body. The Psalm continues, His faithfulness will be your shield and your rampart.

You will not fear the terror of night

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Journal of Exceptional Experiences and Psychology Nor the arrow that flies by day Nor the pestilence that stalks in the darkness Nor the plague that destroys at midday.

A thousand may fall at your side Ten thousand at your right hand But it will not come near you You will only observe with your eyes And see the punishment of the wicked.

If you make the most High your refuge Than no harm shall befall you No disaster will come near your tent (intent) For He will command His angels To watch over you They will lift you up So that you will not strike your foot against a stone.

Those words “They will lift you up” now opened up to me - along with the realization that, indeed, those words were real. They are not just words, but living words. For indeed, two great angels, had lifted me up through that water-like portal.

Now, I will tell you that when I died, everything I experienced was the same way, now recollecting the two experiences together. We walked, but I didn’t necessarily use my legs; I saw, but not with my two eyes, but with a singular hidden-spiritual eye, which I now know to be the third eye. All of the sensory experiences were fully experiential in a different way, but without the Earth senses as we know them. In recounting the experiences together with a friend of mine, who is also a spiritual coach, she very quickly said that is the Holy Spirit; it is the Fire that doesn’t burn. This just blew me away. Maybe it seems obvious to you, but it was not so obvious for me to put this all together until that moment.

Biography Gloria O’Neil-Savage is an associate polarity practitioner, reiki master, T.S.H. Vibrational Healing© and Total Sensory Integration© instructor, as well as a practicing aromatherapist. She is also the owner and original founder of, ArcAncient, Inc. arcancientaroma@yahoo.com

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Journal of Exceptional Experiences and Psychology

Near-Death Experience

Diego Walcopz

Abstract Ascension, love, understanding, and renewed life: this is a personal account of a near-death experience.

I

was in bed, when suddenly I saw myself near the ceiling looking down at my body. I was floating on it, and at the beginning, I didn´t recognize it. I first asked myself, “Whose body could it be?” because it looked strange, until finally, I recognized it as mine Then a voice told me, “Come on.” I felt that person near me, although I couldn`t see him and we began going up through a viaduct full of humid-like fog which was refreshing. I saw other viaducts with people going up.

I thought, “I am leaving life on the planet, my life ended, this is it.” I asked., “Did it end?” and the voice said, “It seems like it did” I left my body with a sensation of an ascending pathway and flew to a place which was still.. There was a subtle bluish fog, a dark dimness Suddenly I thought, “Am I talking to myself”? I kept on ascending until I arrived to a sort of small square. There were two beings of whom I could only see their big eyes. I talked with them and asked them if I was leaving in a definite way and they answered me, “Maybe yes.” Then I asked myself , “Am I dreaming?” The guides told me, “No, you are not dreaming, look at your family,” and in front of me were the dead persons of my family. There were also people I didn´t know and a lot of children. All of them were smiling and they were very happy to see me.

When I tried to get near them, they told me not to do it, because if I did, they would embrace me, and I would feel such an indescribable love, that it would be impossible for me to go back. Then appeared an enormous prairie, in which I saw tunnels, and below at the bottom of the tunnels there were people ascending and their heads looked very tiny, as though still far away. When they finally passed near me, they saluted me and said they were friends of a friend´s family. Others were totally unknown to me, and it was ten years later that I met all of them for the first time on Earth, as friends of my brother. My brother also met them about ten years later after my experience.

I had the sensation of ascending. I talked with some beings that told me I was in a vital transition, but I could ascend further still and talk with someone who would decide if I would come back to my body or not.

They said that the more I ascended, there would be tremendous experiences and the possibility of coming back would diminish and I asked myself if I should go on or turn back.

Then there was a cream color place and then a shining red-orange tonality that was like an explosion. I entered a tube-like shape with a very bright bluish fog and began traveling at such high speed, that I got sort of lost for a moment, feeling that I was at very high altitude and very far away from where I began my trip. I saw the entities. The speed slowed down, and in a life review began a dialogue in which I relived whatever I wished to, and then all my life. A process of self judging began regarding the Earth life. I questioned myself and wondered what I did right or wrong, but I also adopted my own defense. Then I wanted to know the reasons for everything. I became inquisitive.

Suddenly I entered inside myself and noticed that I was in a conflict of understanding, of fear (due to guilt), of overcoming and finally accepting all the occurrences and the consciousness of each stage of my life, I understood the methods and resources I had had at hand to be able to go through the artifices of this past life (I found myself in a lighter blue light). I saw groups of beings who saluted me. I noticed that no one judged me,

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Journal of Exceptional Experiences and Psychology they were all kind, while I did judge myself. I perfectly understood that what I had lived in this physical life was as important as it was unimportant Then, identifying myself with my Diego ego in the Earthly realm, I began to judge myself, to blame myself, and I took decisions accepting some things, and leaving aside others, because in the depth, there was no real guilt. Nevertheless, the guides allowed me to understand all the contradictions, actions, situations in which I felt guilty, or not guilty. Their words were precise, promoted my wellbeing, my peace, and when I felt a violent dialogue with myself, justifying myself or placing the guilt on someone, they said that all that I felt “was part of the game,” part of evolution, but that in the depth it didn´t have any importance.

Suddenly, with a “scandal of voices,” I understood that “everything” is valid, everything is excusable, because my position in my life on Earth was just a very small one in an open game of evolution. Suddenly my guides were again beside me with their big eyes, lucid and paying a lot of attention. I again saw simultaneously all my life. It seemed to me very interesting to ask a lot of questions, and I saw with nostalgia some periods lived. I understood that most of our ambitions are ambivalent and not at all transcendental. All my life appeared like a 3D movie before my sight, at an extremely high speed.

I asked the guides if the vision could be slowed down, so that I could talk about certain periods which I thought important. They answered that they were not as important as I was thinking. I told them I wanted to analyze each period lived, but they told me it was not necessary because they were not worthwhile. They said I knew very well how non transcendental they were. All was said very kindly but I felt frustrated. They told me not to worry about my self analysis, because there was no judgment at all. So I understood I had to go on ascending.

The guides that accompanied me were kind, tactful and very compliant, but impenetrable, inscrutable, when certain questions were asked, and when they did, they answered with only a smile. The communication was by telepathy and they knew instantly what I was thinking. Their answers were essential, sparing, concise, precise and certain. They were very calm, unadorned, frugal and with a tender sense of humor. Everything was understood without being said.

After finishing this headache of simultaneous and knocked down ideas, that had obvious cultural, legislative, and theological origin in my physical life, my guides answered me with only a word, “unimportant,” and they said it cheerfully. I took a thankful rest in a quiet place, but at the same time, kept ascending through a translucid tube like shape, yellowish and opaque. I looked at the people who kept ascending, and saw they were symbolically throwing away all the objects they had on Earth, as though they wouldn´t need them anymore. I found myself in a place, similar to an old train station full of beings and noise.

Far away I could see grayish beings that were received by other beings and helped them to leave their Earth life. People known to me said hello. I understood I was in the Threshold. Did the beings I knew on Earth know where they were? I could ascend further away because I was to talk with a being and decide if I would go back. I would ascend, and accumulate tremendous experiences but the probabilities of returning would diminish. I saw people descending, going back, and others ascending. Some people were known to me for twenty Earth years, but I hadn´t seen them again. I asked them what they were doing there, and they began to explain to me the types of illnesses they had had. I also met people unknown to me then, whom I met many years later in their bodies on the Earth realm. I asked one of the two persons I did know, what he was doing there, and he told me he had had a very serious health problem, and almost died, but the health problem had already been solved by the doctors. This is the reason why he was going back to his body.

Nevertheless, another friend who was a friend of my family for many years was leaving the Earth realm in a definite way, so was I told. Then came some guides to take the friend who had been ill, back to Earth through a tubular shape in descent.

I also observed other tubular shapes through which other souls were ascending, and among them, the lady known to me and my family whose body had died. I inquired if the lady could go back but they said her time was over and that she had definitely left her body. I felt perturbed by the energy of the lady because she was

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Journal of Exceptional Experiences and Psychology confused, since she did not know her body was dead, and I avoided meeting her.

In that moment, my guides smiled. Then there was a stage in which I had an instant of unconsciousness, but I immediately recovered, in a purifying sauna, and I soon noticed my consciousness was intact. I asked myself if I was at risk and repented, asking not to remain definitely, because I had crossed the Threshold. This entrance was full of light, although still not so much. There was no possible going back, unless I thought about the love I felt for my beings on Earth. I felt full of anguish and asked my guides about going back, but surprisingly I heard them say, “It depended on higher planes.

I had a strange feeling of marvel, a last hope for going back was left. I felt nostalgic and tender and had the sensation that they took my hand, and our spirits traveled at great speed which felt cold, like refreshing menthol, full of high pitched cosmic sounds, similar to a very modern music, clear, with pure echoes, deep cosmic echoes and a white light, almost metallic in which we flew. I felt a refreshing wind inside myself. In that moment other guides told my friend that they would guide him back to his body and they entered another tube to my right which I hadn´t previously seen.

Suddenly I stopped, because in the pathway I found the dead members of my family, even my father.

There were exquisite aromas, all was warm, a foggy calm, a solid ground in which we stood firmly. As a great surprise, a luminous, golden shape appeared. It was an androgynous being, shining as a sun, but not hurting my eyes. His borders were well drawn and he got near me, growing in size until he became a little bigger than myself .I felt marveled at the greatest beauty I had ever seen, a being that overflowed any ability to understand him, to the point that I almost lost my consciousness and wanted to become just that gracious immense beautiful sensation. The being was full of compassion and my consolation. He was a being of pure love, wisdom, light and energy I looked at the being face to face, in his powerful beauty and extraordinary energy, and it occurred to me that if I perceived his real shape, it would be equivalent to staying. The being surrounded me with an embrace, tender and noble, that is completely impossible to describe and that my Earthly mind is incapable of translating.

I understood all, and thanked him, because everything was possible. In my infinite haughtiness, I was facing a being that completely transcended me, of whom I was a small part, and could integrate with his kindness. He extended his hand to me, I looked at him deeply thankful, for allowing me to freely decide, and thankful for giving me the most beautiful and marvelous experience ever. I lowered my head, ready to accept whatever I had to although I knew my Earthly mind wanted to have more experiences, and accompany my family. Again, I inhaled an exquisite and refreshing air, and the being, slowly lowered down his hand and with deep understanding went away. In that runaway ecstasy, with only a thread of consciousness left, I told my guides that I humbly thanked them for having allowed me to have such experience impossible to describe, and in a soft voice I told them that I still had some things to do on earth for my satisfaction. They told me my life would keep on being as tortuous as it had always been, with some accomplishments, and that it would last for the time that it was planned to last, and since everything had been carefully planned before “incarnating,” very little could be changed. I accepted.

Nevertheless, it was my eternal, universal consciousness, the one which allowed me to take the decision without terror. Once the decision was taken, we started to ascend at great speed without friction, without effort, as easy as when falling, but instead: ascending. The guides appeared then again, curious and kind, and were ready to take me back. I jumped, and fell down at a horrendous speed with the sensation of a fire ball. I fell into the bottomless black void, until I entered an atmosphere which was very dense and in which the pressure was big. I kept falling at the highest speed imaginable and felt I would blast. I could not stand the friction and the unbearable noise. At the moment of maximum friction and sound, I accepted that I would prefer to die, rather than have that sensation. When I could not bear it anymore, the guides told me to hold on, because I would not blast. Suddenly I fell down into a soft dimension similar to when one enters a warm swimming pool. I kept on descending, listening to beautiful symphonies of crystals and tiny bells, as well as sounds of clusters of singing which were heard far away.

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Journal of Exceptional Experiences and Psychology The guides told me telepathically with luminous words, to relax because I would soon arrive. Suddenly I saw myself flying over my body again. A being appeared and told me I had to go into the body. I finally fell down with a dry and heavy fall, weighing tons, to see myself sitting on my bed with my eyes open and burning. I felt a deep pain near my heart, a pain almost unbearable, and a great difficulty breathing. My body was rigid. My arms could not move. My feet were frozen and I could not move them either. I could only allow small threads of air enter my lungs, or else they would hurt. I felt dizzy and the pain in the chest was intense. I was unconscious for a moment, but when I managed to move my waist, I closed my eyes and lied down. I was still hearing internal and external noises and zooming. The pain near my heart lasted with intensity for one hour and a half.

I managed to go to the bathroom, feeling as tired as ever in my life. I then went back to bed and slept for 12 hours. When I woke up, I remembered the guides told me how my wife, my daughter and I would die. I saw my complete future and that of my daughter. I was told I would only remember fragments of it in certain moments. The guides told me my life would continue as tortuous as it had been, but with small satisfactions. I remembered the guides told me that my life would not be easy, that the future difficulties could not be changed at all, but that it was a way to experience things, like an exercise, and that all would happen as it was programmed, because the purpose was that I could learn and grow more. Although I saw all my future, I shouldn`t remember it. I do remember when things are about to happen and they do exactly as seen before. There is no time to change anything, because the vision is seconds before things happen. I also remembered that I saw my mother would have a very long illness (Alzheimer’s) and asked what could be done to avoid it. They said nothing could be done and that I had to bear the illness with patience. Together with other “bad” experiences, it would lead me to my consciousness growth. I had been told that I would have a girl and at the same time my father would die.

My guides had a lucid consciousness and a wonderful sense of humor, like one expects from very wise beings. Before I returned to my body, they looked at each other, smiling. I couldn’t interfere with any part of my future I intended to regulate. They weren’t angels because this is a human concept. They were just wise beings of light. With my bright vision of life, I have to adapt myself to unbelievable circumstances, and although I understand many things about the evolution of the soul, which is why I believe we come here, there is still a lot that I ignore. I saw my total life in all its detail, physically, psychologically and philosophically. I saw not only my past but also all my future life till my death, but I would remember very little of it because I was told that if I remembered everything, then the emotional experience and the learning would be aborted if I remembered the future.

Biography Diego Walcopz was born in Armenia, Quindío, Colombia, South America, presently lives in Bogotá.

He is a painter and poet, with a deep knowledge of music and philosophy. He is married to clinician, translator and poet Dina Grutzendler. Artwork inspired by Diego’s experiences can be found in the artwork section of this publication of JEEP. Genitorpan@gmail.com http://www.galerie-com.com/artiste/walcopz/17630/

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Journal of Exceptional Experiences and Psychology

Art Work

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Journal of Exceptional Experiences and Psychology

Artwork by Diego Walcopz

The following art pieces were inspired by Diego’s near-death experience, which can be read on page 34.

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Journal of Exceptional Experiences and Psychology

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Journal of Exceptional Experiences and Psychology

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Journal of Exceptional Experiences and Psychology

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Biography Diego Walcopz was born in Armenia, Quindío, Colombia, South America, presently lives in Bogotá.

He is a painter and poet, with a deep knowledge of music and philosophy. He is married to clinician, translator and poet Dina Grutzendler. Diego’s experiences can be found in the personal accounts section of this publication of JEEP. Diego Walcopz Genitorpan@gmail.com http://www.galerie-com.com/artiste/walcopz/17630/

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Journal of Exceptional Experiences and Psychology

Te Quiero Con Todo Mi Corazón

G Ryan Hudson

“Te Quiero Con Todo Mi Corazón” (I Love You With All My Heart) Acrylics on canvas I experienced the beautiful tradition and celebrations of Day of the Dead on a trip to Mexico City in November 2015. This piece is a reminder to me to keep the memories of the dearly departed alive.

Biography G Ryan Hudson is a self taught artist who resides in Columbus, Ohio. He began painting about a decade ago during a very challenging period in his life. After much trial and error, and with the encouragement of a very dear friend who is also a painter, he discovered his love of folk art. He has a particular interest in Mexican Folk Art, Dia de Muertos and creepy but beautiful vintage Halloween photographs. You can view more of his art at fb.me/hudson.art.1975 gryangreengardener@hotmail.com

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Journal of Exceptional Experiences and Psychology

Misc.

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Journal of Exceptional Experiences and Psychology

Letter to the Editor

Wim Kramer

The previous issue of JEEP contained the article by Renaud Evrard, “What is Clinical Parapsychology? Parapsychologists’ Discussions between 1985 and 1995” (Vol. 4, No. 1, Summer 2016, pp. 20 - 36). I have read this article with great interest and agreed with most of what was brought forward by the author. However, in the part where Evrard discusses the history of my Parapsychological Counselling Bureau (Dutch: Parapsychologisch Adviesbureau (PAB), pp. 25 – 26) I noticed some minor yet significant mistakes. I corresponded with Evrard about this and in his response he mentioned that these might be due to the fact that at the time he wrote the JEEP article, only a Spanish version (Kramer, 1998, 2006) of my original article (Kramer, 1993) was available to him.

This might indeed explain the mistakes. The Spanish article was – at the time without my knowledge - translated and published in 1998 by Alejandro Parra in “Revista Argentina de Psicologia Paranormal.” Apparently, Evrard translated it back from Spanish to French and then had to write about it in English for his JEEP article.

So it is quite logical that in the course these “multiple-translations” process mistakes did happen and details were lost. Unfortunately, Evrard does not mention the Spanish article used by him as his reference in his JEEP article but only mentions both the original publication (Kramer, 1993) and the reprint in an edited English version (Kramer, 2012).

For the sake of historical correctness I hereby quickly respond to the three -minor- mistakes by Evrard. Evrard wrote, “These multiple hats first created confusion areas” (Page 25, third line from bottom of page). I’m not sure what he tried to say with this sentence. It is a fact that we at the PAB were engaged in multiple activities but 80-90% of our working time was counseling by having face to face sessions with clients. All other activities like supporting university student workgroups, giving lectures, doing advice work (e.g., police and media [Newspaper, magazine, radio, TV]) took only 10 – max 20% of the working time. None of these activities interfered or hampered the daily clinical work. There was no confusion at all. We were professional psychologists and completely in control of what we did, when and how. Our daily working hours at the PAB were from Monday to Friday from 9 AM – 5 PM. Lectures for various (student) interest groups in the Netherlands were often in evening hours or during weekends.

Evrard wrote, “Much of the activity took place by phone with a small number of sessions, because time and money constraints” (Page 25, fifth line from bottom of page). In my original article (Kramer, 1993) I reported about 816 sessions with over 200 different clients between May 1, 1986 and December 31, 1988. All these 816 sessions were face to face counseling sessions held in our clinical practice in Utrecht. These sessions were 60 to 90 minutes in general. A small portion (about 7 - 10% max) might have taken up to 120 minutes. In the same period (May 1986 – December 1988) we received approx. 2500 phone calls. These calls were not of a clinical nature. For both professional and practical reasons we at the PAB had a strict policy in not providing any counseling by phone.

The PAB was a private, professional psychological practice and operated in full compliance to the guidelines of the Dutch Psychological Association (NIP). This means that the financial aspect of our counseling service was in compliance to the NIP guidelines. In those days in Holland, clients had to pay for counseling and therapy by psychologists out-of-pocket and could – depending on their insurance level – (partially) reimburse their money from their insurance company.

Not mentioned in my original article, but in hindsight perhaps of interest to mention here is that I obtained my NIP status of “Qualified Psychologist” based on the professional evaluation of my clinical work within the

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Journal of Exceptional Experiences and Psychology PAB setting. Other than myself, there were two qualified female psychologists, both on part-time bases, working as counselors in the PAB. Evrard wrote, “And the variety in issues was too great to always understand and make sense of them” (Page 26, 7th line form top of page). I’m afraid that this sentence is not a clear summary of point 4 in my original article saying, “The variety of problems is too large. Not all problems could be dealt with in a way that was meaningful and of sufficient value to the client” (Page 134, point 4). The essential issue of my point 4 is, “meaningful and adding value to the client.” So the issue in the counseling was not to make sense in a general way but to make it psychologically (emotionally) meaningful and valuable for the (individual) client.

At the PAB we considered the experiences of our clients to be primarily of a psychological nature having an individual, specific, meaning to the client. So in our counseling practice we were not interested in the question whether an experience might be genuine paranormal or not. In counseling, the counselor takes the experiences of the client at face value. The counselor’s primary task is to help the emotionally distressed client to cope with his or her feelings and thoughts that often have a significant, negative, impact on their functioning in daily life. These experiences often have a negative impact on their relationships within the family setting and social setting, such as with friends and/or or at work with co-workers.

References Kramer, W. H. (1993), Recent Experiences With PSI Counseling in Holland. In Coly, L & McMahon, J.D.S. (eds.), PSI and Clinical Practice, (pp. 124-138), New York: Parapsychology Foundation.

Kramer, Wim (1998), Parapsicología Clínica Y Orientación: Experiencias en Holanda. In Revista Argentina de Psicologia Paranormal, Vol. 9, No.3 (35), Julio 1998, pp 175 – 190.

This article is also available on-line at: http://www.alipsi.com.ar/rapp/09-98/kramer.pdf Kramer, Wim (2006), Introducción: Orientación en parapsicología clínica. In Parra, A. (ed, Psicologia de las Eperiencias Paranormales, (pp. 1 – 16), Buenos Aires: Libreria Akadia Editorial.

Kramer, W.H. (2012), Experiences with PSI Counseling in Holland. In Kramer, W.H., Bauer, E, & Hovelmann, G.H. (eds.), Perspectives of Clinical Parapsychology (pp. 7-19), Bunnik: Het Johan Borgman Fonds. hjbfinfo@gmail.com

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HJBF Grant Report: A Taste of Dutch and German Parapsychology

Erika A. Pratte

As a recipient of

the Het Johan Borgman Fonds (HJBF) grant, I was invited to visit several places in the Netherlands and Germany to learn more about parapsychology, and in particular, clinical approaches to parapsychology in these places. On the first day, I met up with Wim Kramer and toured Utrecht, visiting several historically significant places related to parapsychology, such as the Parapsychologisch Instituut and the University of Utrecht. Amsterdam and Het Dolhuys, the national museum of psychiatry in Haarlem, were our next stops. At Dolhuys, I learned the history of the treatment of madness in the Netherlands through this very creative and very modern interactive museum. Dolhuys is just as much a museum of psychiatry as it is of art.

The next two days, I visited the HJBF office itself where I met with HJBF staff Maaike Bloem (historian) and Mariam Heijne (archivist) to learn about the archives the Foundation houses; why and how they are acquired and how they are processed. I was also introduced to prominent parapsychology figures of the Netherlands such as Gerard Croiset and Wilhelm Tenhaeff, and learned more about Johan Borgman, himself, the foundation’s founder. I highly recommend learning more about Johan Borgman and HJBF to JEEP readers as both are wonderfully in line with JEEP’s areas of interest. HJBF’s goal is to support scientific research on “complementary and alternative medicine, the preservation of archival materials related to the history of parapsychology and Spiritualism in the Netherlands, education, spiritualistic art and conferences covering a wide range of topics” (http://www.hetjohanborgman.nl/). Thus, the Foundation is a wonderfully inclusive environment of science and art. It caters to both researcher and lay person. A taste of the interests of HJBF can be found in Kramer’s previous publication in JEEP Vol. 3, No. 2 (Winter 2015) about mediumistic art, “Beyond the Veil: A Short Introduction to 1900- 1940 Mediumistic Art from the Netherlands,” (https://issuu.com/ exceptionalpsychology).

During my time at HJBF, Wim Kramer, the Foundation’s director, held many conversations with me regarding their collections, the people that the collections are about, but also on the history of Spiritualism in the Netherlands and his clinical practice that specialized in exceptional experiences (ExE). Kramer’s clinical practice, the Parapsychologisch Adviesburo (Parapsychological Consulting Agency) (PCA), was active from 1986 to 1991 and was a psychological consultancy dedicated to working with people who experience parapsychological phenomena. It was a private practice but worked closely with the University of Utrecht Parapsychology Laboratory. Its goal was, “to cover the gap which exists between the scientific knowledge about parapsychological phenomena and the problems of people arising in every day life as a result of supposed paranormal experiences” (Kramer, Bauer, & Hovelmann, 2012, p. 9) (This book, Perspectives of Clinical Parapsychology is available at the Parapsychological Association’s website at http://www.parapsych.org/blogs/ wkramer/entry/80/2015/10/free_pdf_of_book_on_clinical.aspx).

The PCA first gained notoriety in July 26, 1986 in an interview for a Utrecht newspaper. Following this interview were many other interviews for radio and TV programs; it also promoted the awareness of parapsychology via lectures, courses, and public media. Furthermore, it advised lawyers in court cases involving parapsychological topics and advised police is missing persons cases.

The PCA was not available for, Providing diplomas or certificates which proved that the holder is a reliable psychic or healer.  Providing references for reliable psychics or healers.  Advisement in performing magic or symbolic rituals. 

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Journal of Exceptional Experiences and Psychology Consultations about third parties without their consent.  Advisement on medical, financial, or relational issues  Home visits 

Psi experiences are often considered symptomatic of severe psychiatric disorders (such as schizophrenia) or dismissed as unimportant to a person’s wellbeing entirely. However, the PCA recognized that people and their experiences may often “fall in between the cracks;” the PCA focused on clientele who found their experiences distressing due to their experiences being anomalous in nature and not accepted by society. Early on, clients were screened for serious mental illness and referred out to specialists of that area. A client could come in for one session to receive clarification and advice on his experience or receive longer term consultancy; on average, five or more sessions. These clients often sought help regarding phenomena that, Distressed them daily  Resulted in social problems  They wished would go away 

The structure of the practice was built upon a therapeutic model vs. a research model, thus the aim of the consultancy when working with clients was not to gain evidence of psi but to provide therapeutic counseling. The PCA therapists did not aim to either confirm nor deny the exceptional experiences of clients but to provide counseling services to help clients not only understand how to integrate their experiences into their lives but to also become aware of what scientific knowledge is out there regarding exceptional experiences in general.

The PCA mainly employed two models: the Boerenkamp-Kramer Five Session Model and the Free Response Model. The Boerenkamp-Kramer Model is a counseling model that was largely built upon Henk Boerenkamp’s experiences as a clinical psychologist who had worked with psychics while employed at the University of Utrecht. This model links the beginning of spontaneous anomalous experiences with major emotional life events. Thus, the relation between the exceptional experience(s) and the precipitating life event holds the solution to integrating the experiences and being able to become healthier and happier.

Via the Boerenkamp-Kramer Model, a client is asked to bring in a written account of the most remarkable exceptional experience in her life and to bring it in for the first session. During the first session, the client verbally discusses this experience and is asked to write a description of her first, second, and last exceptional experience. The goal of this mixed-methods interviewing of written and verbal accounts is to gain the information needed to then move on to integrating the life events that surround the exceptional experiences, while simultaneously integrating the ExEs. This model of course has some setbacks: It requires from the client a certain level of intelligence and the ability to abstract.  It turned out that even in the case that the intellectual capacities are present, people have a strong resistance to abstract and to reflect about their own feelings.  The approach is often considered too “psychological” and hence it is felt that the real paranormal nature of the experience is not sufficiently acknowledged or is even neglected.  The variety of problems is too large. Not all problems could be dealt with in a way that was meaningful and of sufficient value to the client. (Kramer, Bauer, & Hovelmann, 2012, p 15) 

The second model that the PCA employed can be called the Free Response Model as it did not employ a set amount of sessions. This second model was inspired by the Boerenkamp-Kramer Model with additions made based on the results of its application in the PCA. It was initially employed in 1987 and related to Rogerian therapy in that it was more client centered and focused on the client himself restructuring her experiences

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Journal of Exceptional Experiences and Psychology at her own pace and in her own language. It also worked within the context of the client’s beliefs regarding anomalous experiences and parapsychology in general.

At this point in my conversation with Kramer, Kramer brought up a case regarding a client who believed himself to be the incarnate of the famous poet Dylan Thomas, to exemplify this model, one which was also described in the book Perspectives of Clinical Parapsychology on page 16, which is most fascinating not only for its parapsychological aspects but for its clinical and therapeutic implications.

The last half of the trip was dedicated to visiting the Institut für Grenzgebiete der Psychologie und Psychohygiene (IGPP) in Freiburg, Germany and attending the Wissenschaftliche Gesellschaft zur Forderung der Parapsychologie (WGFP) workshop. WGFP was a quaint but never-the-less stimulating conference of mainly German psychical researchers. Most presentations are in German with the minority in English. Its attendance is limited due to it not being a public workshop. The benefit of this conference being small in number is that time can be invested in the presentations given; people are able to ask questions that may not be given adequate time to be answered due to a tight schedule and since most attendees know one another, it is very easy to be introduced to a presenter you’d like to talk with and learn more from. Topics at the workshop varied over many different areas of parapsychology, including but not limited to prominent historical figures such as Emile Tazine and Jacques Lacan, hauntings and the Internet, and correlations between psychological and physical variables in psi. For a full list of presentations with abstracts, I direct you to the workshop program: http:// www.parapsychologische-beratungsstelle.de/downloads/workshop32_WGFP.pdf.

An overview of the major conferences (e.g., the Parapsychological Association’s Annual Convention, the Society for Psychical Research’s Conference, etc.) was given at the beginning of the workshop to frame what has been happening in the parapsychological research world most recently. Information regarding upcoming conferences and lectures around Europe were also brought forward. Overall, the WGFP workshop is a wonderful way for researchers in or near Germany to present their current research, network, and prepare for the upcoming season of larger scale conferences. The workshop, with its private and small audience presents a wonderful environment for peer review.

During my time at IGPP, I visited the archives, library, and learned about the history and departments with their frontier-pushing projects of the institute. IGPP’s research departments include Natural Sciences and Experimental, Social and Cultural, and Psychological Counseling. Of particular interest to me was the Psychological Counseling Research Department. As one of the few places in the world that employs counselors specifically to provide services for clients living with exceptional experiences (ExEs), visiting IGPP’s counseling department was thought provoking and prompted me to ask myself questions regarding my own clinical orientations when it comes to counseling clients with ExEs, as well as what a private practice specializing in ExEs would look like in the States. Since its foundation in 1950 by Hans Bender, the Institute has had counseling services for exceptional experiences, particularly oriented to those whose ExEs causes emotional distress.

IGPP categorizes reported ExEs into six groups: ESP, poltergeist phenomena, phenomena of presence, experiences of being influenced, mediumship, and meaningful or fateful coincidences (synchronicities). From 2014 to 2015, around 250 people from Germany utilized IGPP’s counseling services, though more than 1000 general requests for information on ExEs were received. Per IGPP’s Biennial Report 2014 – 2015, during this same time period, “almost 61% of the clients were women, and the average age was 47 years… 54% obtained a high school diploma, 34% are graduates of a technical school or a university… About 60% of the clients are singles, divorced or widowed” (IGPP, 2016, p 37).

While at IGPP, I met with all three of the Psychological Counseling Research team: Eberhard Bauer (who is also on the Council for IGPP), Wolfgang Fach, and Ricarda Zohn, whom has also received a grant from HJBF in 2014. I learned about their methods, their current projects (such as online counseling services) and their projects involving the IGPP-authored PAGE-R questionnaire which assesses the phenomenology of ExEs. Perhaps the most significant thing I learned during my time at IGPP is that counseling those with ExEs requires skills not only in general counseling areas, but knowledge and application of evidenced based re-

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Journal of Exceptional Experiences and Psychology search from both qualitative and quantitative studies in ExEs and possession of an ever updating foundation of cultural contexts regarding ExEs (such as how to best serve counseling clients through technology); the pressure to balance all of these aspects seems to weigh heavier on marginalized areas such as ExEs as there are only very few places that specialize in this area. IGPP is a truly an integrative hub that works to meet not only the requirements of producing and promoting research of ExEs, but the requirements to best help those who have ExEs. Professional Relevance Since returning to the United States, I have continued research into Spiritualism and into parapsychology archives and collections. Visiting HJBF and IGPP has sparked my interest in what parapsychology archives and collections are currently available in the US and what the possibility is of advancing archival collections there.

This trip to the Netherlands and Germany immersed me in both contemporary and historical approaches to not only parapsychology in general, but clinical aspects thereof, which is a budding specialty of mine.

Therefore, what was discussed and all I learned is significantly relevant and inspiring to me. For example, learning of Wim Kramer’s former clinical practice, the Parapsychologisch Adviesburo, and learning more about IGPP’s clinical practice has helped me formulate in my mind, what my clinical practice in exceptional experiences could look like. It has motivated me to consider where I am with starting my own practice and to initiate the appropriate steps to make this goal a reality. It has also helped me to realize how my current level of education and professional experience in mental health is relevant to clinical approaches to exceptional experiences. My knowledge of research and clinical applications regarding exceptional experiences has been expanded which could have only been done by visiting HJBF and IGPP, as many publications on clinical parapsychology from the Netherlands and Germany are only in their respective languages and are not widely accessible to people outside of these countries. Being face to face with the clinicians and researches of this field enabled me to learn and ask questions in a live format that may not have come up otherwise.

By meeting with Wim Kramer and other clinical professionals at IGPP and the WGFP conference, it was decided that hosting a US clinical conference for students of counseling and newly licensed counselors who want to specialize in exceptional experiences would be beneficial for the field. Plans are underway to hold this conference in the fall of 2017. Outcomes of the conference will be published in the Journal of Exceptional Experiences and Psychology.

I would like to thank the HJBF board for offering me this grant. Overall, having been able to visit HJBF, IGPP and attend the WGFP conference has enabled me to envision the possibilities for my career as a parapsychologist and clinician. It has initiated several professional projects, such as the upcoming clinical conference, a special issue of JEEP, and taking steps towards specializing in exceptional experiences as a clinician. It was an invaluable professional experience that will help shape my career.

References IGPP (2016). Biennial report 2014 – 2016. Freiberg, Germany: IGPP. doi: http://www.igpp.de/allg/Berichte/ IGPP_BiennialReport_2014-2015.pdf Kramer, W. H., Bauer, E., & Hövelmann, G. H. (2012). Perspectives of clinical parapsychology: an introductory reader. Bunnik, Netherlands: Stichting Het Johan Borgman Fonds. doi:http://www.parapsych.org/ blogs/wkramer/entry/80/2015/10/free_pdf_of_book_on_clinical.aspx eapratte@gmail.com

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HJBF Office

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Book Review Mental Health and Anomalous Experience Erika A. Pratte Title: Mental Health and Anomalous Experience Editor: Cr aig Mur r ay ISBN: 1621003507 Publisher: Nova Science Publishers Year: 2012 Price: $216.33

Mental Health and Anomalous Experience (Murray, 2012) is a

compilation of articles regarding mental well-being in relation to a variety of anomalous experiences including but not limited to sense presence and bereavement, hearing voices, and religious visions.

Each chapter has a unique voice of its own as each chapter is written by a different author. Per the preface, “In recognition of the burgeoning work in this area in recent years, this book brings together a broad range of approaches and perspectives to focus on an important set of topics that are important in demarcating this topic area,” (Murray, 2012, p vii).

The table of contents is as follows             

Ch. 1 The Role of Understanding, Engagement and Meaning in Anomalous Experience: A Narrative Review of the Evidence in Cultural Research - Greg Taylor and Craig Murray Ch. 2 Religious Visions and Voices – Simon L. Dein Ch. 3 “Sense of Presence” Experiences in Bereavement and their Relationship to Mental Health: A Critical Examination of a Continuing Controversy – Edith Steffen and Adrian Coyle Ch. 4 Reflections on Researching Sense of Presence Experiences with a Bereaved Population – Catherine Keen Ch. 5 Psychosocial and Mental Well-being in Palliative Care: Needs of Patients and Caregivers – Mary Oliver Ch. 6 Clinical Psychology of Anomalous Experiences: Roots and Paradigms – Renaud Evrard Ch. 7 Health and Well-being Benefits of Exceptional Human Experiences – William Braud Ch. 8 Psychopathological and Psychodynamic Approaches to Anomalous Experiences: The Concept of Paranormal Solution - Thomas Rabeyron Ch. 9 On Niches and Nutters: An Alternative View – Pieter R. Adriaens Ch. 10 Anomalous Experiences and Mental Health: A Double-edged Sword – Kerry L. Schofield Ch. 11 Psychosis and Religious/spiritual Experience: Ethnographic, Cognitive and Neurobiological Perspectives – Simon L. Dein Ch. 12 Grief Illusions and/or Quasi-Hallucinations in Children: A “Ghost” Slips by… - Pascal Le Malefan Ch. 13 Humanistic Group Therapy, Mental Health and Anomalous / Paranormal Experiences – Alejandro Parra Ch. 14 Musings on Anomalous Experience in Therapeutic Context – Lisa Herman

Although topics and authors vary, there are some consistencies within the formulation of articles. Most give a basic overview of each presenting topic, citing multi-cultural attributions, historic and contemporary Vol. 4 No. 2 56

Journal of Exceptional Experiences and Psychology research (mainly of the quantitative variety) in anomalous experiences and advocate for normalizing clients’ anomalous experiences. In this regard, this text is a great resource for foundations in mental health and anomalous experience. It is accessible to clinicians and students alike. Basic areas of psychology and counseling are discussed such as theories in personality/personality traits, adjustment, recovery, diagnostic methodology, bereavement, palliative care, resiliency, one-on-one therapy, and group therapy. More mainstream orientations such as neurology and cognitive behaviorism and the usage of the Diagnostic Statistical Manual of Mental Disorders (DSM) are discussed while arguments for more integrative and less clinical orientations such as those of transpersonal psychology, humanistic psychology, and positive psychology are also put forth. This text is most definitely an example in advocacy for normalizing anomalous experiences and for less stigma for those who have them.

I appreciate seeing culture and diversity brought up and discussed in respect to research, anomalous experience, and when working with clients clinically and therapeutically. Although, Western cultures were the primary focus and all authors are from the Western sphere. I think the definitive chapter of this text is William Braud’s, “Health and Well-being Benefits of Exceptional Human Experiences.” It represents the goals of the book in an exemplary fashion; it provides      

Discussion of historical and contemporary models, theories, and research regarding anomalous experiences and mental health in general Both quantitative and qualitative research Details on major types of anomalous experiences Discussion on meaning making and benefits of anomalous experiences and how they can transform into exceptional human experiences (EHEs) Societal, environmental and cultural benefits of EHEs A well rounded argument for the relevance of EHEs to the “helping professions”

This text has a few shortcomings that are almost all related to its lack of cohesion and organization. It would have been beneficial to organize chapters into sections and to make sure that authors did not repeat each other. Repetition of basic areas such as definitions and introductions of schizotypy, AEs and ExEs were rampant, for instance. It was a little chaotic jumping from one article on a certain subject (i.e., sense presences) to one more general and then back to one more specific. It would have perhaps been better if each author was assigned certain topics with the knowledge of what areas other authors were writing on to form a more cohesive and linear reading. It seemed as if all the articles were written before the idea for the book was procured and then acquired when the idea was in hand, rather than the articles being tailored to the book.

Two chapters on sense presences and bereavement seemed repetitive. I’m not quite sure if Mary Oliver’s chapter five, “Psychosocial and Mental Well-being in Palliative Care: Needs of Patients and Caregivers,” and Pieter R. Adriaen’s chapter nine, “On Niches and Nutters: An Alternative View” were relevant at all to the text’s premise. Neither seem to have anything to do with anomalous experiences, although Oliver’s chapter perhaps puts up a better fight. I will say that both were informative and interesting reads but I was perplexed in their membership for this text.

This text admirably juggles both of its major areas of anomalous experiences and mental health. It nicely displays historical and contemporary approaches, mainstream orientations and less-than-mainstream orientations, and cultural attributions. It keeps in mind its goals to be applicable to clinicians who work with real clients that present experiences discussed in the text, as well as to demarcate the area of anomalous experiences and mental health.

Erika A. Pratte eapratte@gmail.com

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Journal of Exceptional Experiences and Psychology References

Murray, C. D. (2012). Mental health and anomalous experience. New York: Nova Science.

To send an inquiry or a submission, please contact Erika A. Pratte, the editor, at

exceptionalpsychology@gmail.com

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