Erlendur Haraldsson: An Appreciation

Erlendur Haraldsson, a prolific researcher who made a number of major contributions in various areas of parapsychology and survival research, died in Reykjavik on November 22, 2020 at the age of 89. Born near Reykjavik, Erlendur studied philosophy in college, but his interest in understanding more about the world began before that. When he was 15, he had an experience during a heavy storm when the sun suddenly shone through the clouds and lit up pebbles on the banks of the nearby shore. As the light reflected off the pebbles, Erlendur sensed being filled with light himself in a way that was immense and beyond words. In an interview with Michael Tymn (2015), he said that a vivid trace of that feeling stayed with him forever and that after that, he never doubted that there was a superior reality. Following college, he worked for three years, mostly as a journalist, before returning to school to study psychology, eventually earning a PhD under Hans Bender in Freiburg. After that, he spent a year working at J. B. Rhine’s parapsychology center in Durham, North Carolina, followed by an internship in clinical psychology at the University of Virginia, where he met Ian Stevenson. He and Stevenson studied an Icelandic medium together, introducing Erlendur to the topic of mediumship which he would return to in subsequent decades. Following his internship, he entered the field with a bang. Karlis Osis, the director of research of the American Society for Psychical Research, invited Erlendur to join him in a large study of deathbed visions. They surveyed hundreds of doctors and nurses in both the United States and India about events they had witnessed in their patients. What resulted was a landmark study, one that exemplified the best the field has to offer—detailed statistical analysis along with compelling individual reports. One striking example involved a two-and-a-half year old boy whose mother had died six months before. The respondent wrote, “He was lying there very quiet. He just sat himself up, and he put his arms out and said, ‘Mama,’ and fell back [dead]” (Osis and Haraldsson, 1977, p. 53). Osis and Haraldsson found that the data did not support known medical or psychological causes of hallucinations. Likewise, the influences of religious or other cultural factors could not be used to explain away the phenomena.

Nursing Home Staff Members’ Experiences With and Beliefs About Unusual End-of-Life Phenomena

Twenty-two members of a nursing home took part in a study examining their experiences with and beliefs about unusual end-of-life phenomena (EOLP). Nearly all the staff members had witnessed and/or been told about residents holding on for someone to arrive or for a specific event to occur before dying (95% and 91%, respectively). Other commonly witnessed/reported EOLP included residents having sudden, unexpected moments of lucidity, sensing or feeling the presence of deceased residents, residents’ dreaming about deceased relatives, friends or pets, and deathbed visions. More than three-quarters of the staff members regarded EOLP as transpersonal experiences, as comforting to dying residents and their family members, and as part of the dying process. Fourteen staff members described experiences they had had with EOLP in the nursing home. The most frequently described experiences involved the appearance of apparitions. Seventy-seven percent of the staff members expressed an interest in learning more about EOLP.

What Is It Like To Be Dead?

This book offers a modern genealogy of “near-death experiences,” outlining the important functions of these experiences in the religious field of Western modernity. Emerging as autobiographical narratives in the legacy of Christian deathbed visions, narratives of near-death experiences were used in Western religious metacultures (Christian, Esoteric, and Spiritualist–Occult) as substantial proof for the survival of death. In its historical part, the study demonstrates how certain features of near-death experiences, for example, the panoramic life review or autoscopic out-of-body-experiences, emerged in Occult and Esoteric circles in the 19th and 20th centuries, experimenting with astral projection, drugs, and “clairvoyant” states. It was only in the 1970s, however, that Raymond Moody, popularizing the generic term “near-death experience” that had been introduced by John C. Lilly, could declare the different features to be elements of a single phenomenon. Other factors that paved the way were discussions on “brain death,” coma, and the increase of hospitalized dying, the crisis of traditional religious institutions in the 1960s and early 1970s, and the claim of individual religious experiences. In its systematic part, the study discusses the religious relevance of these experiences for the experiencers themselves, but also for the growing audience of such testimonies. These functions encompass ontological, epistemic, intersubjective, and moral aspects. Most central is the reassurance that in modernity, religious experience is still possible, and that near-death experiences may initiate a new spiritual orientation in life. In addition, they are held to offer evidence for the transcultural validity of afterlife visions.

The Impact of Unusual End-of-Life Phenomena on Hospice Palliative Care Volunteers and Their Perceived Needs for Training to Respond to Them

Thirty-nine hospice palliative care volunteers completed a survey examining (a) their beliefs about end-of-life phenomena (EOLP), (b) the impact of EOLP on their lives, and (c) their perceived needs for training to respond to them. Forty-nine percent of the volunteers either had personally witnessed an EOLP in their volunteer work and/or had a patient or patient’s family member report an EOLP to them. More than half of the volunteers strongly agreed or agreed that EOLP have influenced their religious beliefs and their spirituality in a positive way (53% and 59%, respectively). Eighty-nine percent of the volunteers indicated that they had never received any training about EOLP, and nearly all of the volunteers were interested in learning more about EOLP. After completing the survey, 59% of the volunteers shared stories about EOLP they had either personally witnessed or been told about. The most frequently reported experiences involved deathbed visions. The implications of these findings are discussed.

Fear, Pain, Denial, and Spiritual Experiences in Dying Processes

Purpose: Approaching death seems to be associated with physiological/spiritual changes. Trajectories including the physical–psychological–social–spiritual dimension have indicated a terminal drop. Existential suffering or deathbed visions describe complex phenomena. However, interrelationships between different constituent factors (e.g., fear and pain, spiritual experiences and altered consciousness) are largely unknown. We lack deeper understanding of patients’ inner processes to which care should respond. In this study, we hypothesized that fear/pain/denial would happen simultaneously and be associated with a transformation of perception from ego-based (pre-transition) to ego-distant perception/consciousness (post-transition) and that spiritual (transcendental) experiences would primarily occur in periods of calmness and post-transition. Parameters for observing transformation of perception (pre-transition, transition itself, and post-transition) were patients’ altered awareness of time/space/body and patients’ altered social connectedness. Method: Two interdisciplinary teams observed 80 dying patients with cancer in palliative units at 2 Swiss cantonal hospitals. We applied participant observation based on semistructured observation protocols, supplemented by the list of analgesic and psychotropic medication. Descriptive statistical analysis and Interpretative Phenomenological Analysis (IPA) were combined. International interdisciplinary experts supported the analysis. Results: Most patients showed at least fear and pain once. Many seemed to have spiritual experiences and to undergo a transformation of perception only partly depending on medication. Line graphs representatively illustrate associations between fear/pain/denial/spiritual experiences and a transformation of perception. No trajectory displayed uninterrupted distress. Many patients seemed to die in peace. Previous near-death or spiritual/mystical experiences may facilitate the dying process. Conclusion: Approaching death seems not only characterized by periods of distress but even more by states beyond fear/pain/denial.

Unusual perceptions at the end of life: limitations to the diagnosis of hallucinations in palliative medicine

The diagnosis of hallucination for unusual perceptions such as deathbed visions, near-death experiences, or visions of the bereaved, is unhelpful in palliative medicine both academically and clinically. This paper reviews the broad prevalence data about unusual perceptions in the general population as background to identifying the more narrow epidemiological source from which the much smaller focus on hallucinations seem to emerge. Major debates and limitations of current hallucination research are reviewed to show that current academic and clinical certainties are largely confined to unusual perceptions that can be readily linked to psychopathology, quite specific organic disease states and psychoactive drug use. Current state-of-the-art in hallucination studies does not warrant broad or uncritical use of this type of diagnosis in end-of-life care. Conclusions from interdisciplinary (as opposed to single discipline) hallucination studies suggest that the way forward for clinical and research work in palliative medicine may lie in a more biographical and cultural approach to unusual perceptions at the end of life.

Transitions: Exploring the Frontier

End-of-life experiences go by various terms, including near-death experiences (NDEs), deathbed visions, deathbed phenomena, deathbed coincidences, and nearing death awareness. Deathbed escorts is the term applied to the vision of deceased family members or friends who inform the dying person that they will be accompanied in the transition from life. In this article, I examine the subject of NDEs and deathbed escorts, starting with the rich body of work provided by Robert and Beatrice Kastenbaum. A subject of some interest to Robert Kastenbaum, he explored this frontier in his many writings on dying, death, and bereavement. Ever the pioneer and having made the ultimate transition, he may yet be exploring new frontiers.