Review of a book titled "Not Yet: Near-Life Experiences & Lessons Learned" written by Jeff O'Driscoll which recounts several anecdotes about near death experiences and other spiritual transformation experiences.

Abstract: The classic problem of how the mind and body relate, which is part of the general problem of how the physical universe may have given rise to consciousness, cannot be solved with a purely physical approach. In an attempt to locate a region of nature where mind and matter closely meet, many theorists both in and out of physics have looked to the quantum field. In their article "The Misuse of Quantum Physics in Psychic Literature" that appears elsewhere in this Journal issue, Jack A. Mroczkowski and Alexis P. Malozemoff proffered the accusation that these theorists engaged in "psychic" speculation, a misuse of quantum mechanics, and a misappropriate of science to further a spiritual agenda. In this invited response, I argue that the use of quantum in this way is entirely correct and suggests a radical paradigm shift.

Abstract: In rebuttal to the article "Quantum Misuse in Psychic literature" by Jack A Mroczkowski and Alexis P. Malozemoff published in this issue of the Journal of Near-Death Studies, I briefly present the quantum science of consciousness, provide its experimental verification, and mention some of its applications. I then briefly summarize one such application--near-death experiences. I also provide an explanation of how a macro material body such as the brain can be quantum.

Abstract: We provide a rejoinder to the responses of Chopra, Goswami, Kastrup, Radin, and van Lommel to our article "Quantum Misuse in Psychic Literature" that opens this journal issue. Our comments may be summarized in two main themes: These authors failed to recognize (a) how and why the von Neumann concept that only consciousness can collapse the quantum wavefunction has been largely rejected by physicists today and that quantum collapse is now understood to be able to occur without a conscious human observer, and (b) that their efforts to justify a universal consciousness on the basis of presently understood nonlocality are flawed. Also, in our view, from a quantum physics perspective the universe may be much less entangled and holistic than psi authors often assume. In conclusion, we contend that quantum misuse by psi authors remains a serious problem, undermining the credibility of psi research. We provide suggestions to help psi authors avoid this problem in the future.

Abstract: In this invited response to the article "Quantum Misuse in Psychic Literature" by Jack A. Mroczkowski and Alexis P. Malozemoff, appearing in this issue of the Journal of Near-Death Studies, I agree that the term "quantum" can be misused if it is used as an explanation for psychic phenomena. What quantum mechanics does provide, whereas classical mechanics does not, is evidence that the physical world is compatible with psychic phenomena. That is, the core mystery about psychic experiences is that they transcend the everyday constraints of space and time. The same mystery is true of quantum phenomena. Some authors claim that this shared mystery is a mere coincidence. If so, that is an astonishing coincidence.

This statement addresses the critiques made by the author of a book (titled Near-Death Experience in Indigenous Religions) that had been reviewed by this article's author.

Editorial statement introducing the contents of the journal issue and providing other relevant notes.

Letter written to the editor of the Journal of Near-Death Studies discussing the article, "Spontaneous Mediumship Experiences Among Near-Death Experiencers: A Qualitative Study" by Ryan D. Foster, Bethany M. Kahoe, and Danijela H. Nardelli.

Article analyzing ancient medical accounts of near-death experiences in China, with discussion of religious influences and context, as well as the significance of the documentation.

Abstract: A host of literature accumulated over the past 40 years attests to the powerfully transformative nature of near-death experiences (NDEs) through a consistently reported pattern of aftereffects. Many of the qualitative and quantitative studies of post-NDE changes have been conducted in the United States and in Western European nations. Although examining the cultural diversity of NDEs was recently highlighted as a research priority, no researchers to date have examined how near-death experiencers (NDErs) from Aotearoa New Zealand describe any changes they experience after their NDEs, whether these descriptions are similar to those in previous research with samples from other Western nations, and, if not, whether culturally-specific explanations might account for those cross-cultural differences. In this exploratory study, our aim was to examine these questions. Participants were 28 individuals who self-identified as NDErs. Four participants were interviewed about their NDEs, whereas a further 24 provided written accounts. All 28 accounts were thematically analyzed, with findings overall indicating that many of the NDE aftereffects reported in previous literature were also evident in our sample. In cases in which participants did not describe typical aftereffects identified in previous literature, possibly culturally specific explanations are provided.

Review of a book titled Illusory Souls written by Gerald M. Woerlee, an anesthesiologist who is skeptical of near-death experiences. This review addresses Woerlee's ideas regarding the philosophy of the mind and the effect of pharmaceuticals on the function of the mind.

Review of a book titled "Near-Death Experience in Indigenous Religions" written by Gregory Shushan, which is a study of near-death experiences in the indigenous societies of North America, Africa, and Oceania. The review points out the weaknesses in the methodologies used by Shushan and discusses the study's conclusions regarding near-death experiences.

Letter written to the editor of the Journal of Near-Death Studies discussing the problems with the phrase "Near-Death Experience."

Letter written to the editor of the Journal of Near-Death Studies discussing the perceived realness of near-death experiences.

Letter written to the editor of the Journal of Near-Death Studies discussing near death experiences and EEG surges at the end of life, referencing a report by Lakhmir Chawla.

Abstract: In this article we present a distressing near-death experience (NDE) that a 23-year-old Iranian Shi'ite Muslim man described having experienced five years previously, during coma following a serious car accident. Given that very few Muslims, especially Iranians, have reported NDEs, one of our aims in presenting this case was to begin to fill this void in the near-death studies literature. We provide extensive quotations from our 40-minute interview with this experiencer, in which he describes the NDE itself as well as aftereffects of it, including experiences of disclosing it to others. We conclude with a discussion about the relationship between his NDE and Islamic beliefs as well as what his case can offer regarding an understanding of the role of culture in NDEs.

Review of a book titled "Near Death in the ICU: Stories from Patients Near Death and Why We Should Listen to Them" written by Laurin Bellg, a critical care physician. The book includes various stories about near-death experiences and discusses how being open about them could improve patient's health.

Article comparing near-death experiences (NDEs) to the philosophy described in the spiritual text A Course in Miracles (1976). It provides an overview of the text's philosophy, previous literature comparing the text to NDEs, and an analysis of how the philosophies are similar and different, with references to specific cases.

Abstract: Most of what is currently known about near-death experiences (NDEs) has come from published case studies and larger scale research projects conducted in Western Anglo-European cultures. This article presents findings from the first large-scale retrospective, quantitative study of NDEs conducted in Aotearoa New Zealand over a two-year period, between August 2010 and December 2012. We investigated the occurrence and phenomenology of NDEs in 220 participants. Results revealed the characteristics and occurrence of NDEs in this sample were similar to those reported in other Western samples. Results of a multivariate regression analysis showed belief in the survival of a soul after physical death and being of Māori ethnicity contributed a significant amount of unique variance to NDE Scale scores in Aotearoa New Zealand. Our study represents an important contribution to understanding NDEs in Aotearoa New Zealand, although more research is required to further elucidate and advance the findings.

Obituary of Dr. Harold A. Widdison, a researcher in the field of near-death studies for over 30 years. The article discusses Dr. Widdison's background, career, family, and contributions to the study of near-death experiences.

Abstract: Extraordinary spiritual experiences (ESEs) events that appear to be direct perception of spiritual facts, have a history in Western societies of being stigmatized and pathologized except within very limited religious contexts. That negative view has caused real harm to many "visionaries." But in the latter 20th century, social science research began to show that ESEs are actually common in the general population and that they are normal. Near-death experiences are a well-known example. The growing body of research literature suggests that many conventional theories about spirituality are empirically mistaken and that ESEs may have the potential to be powerfully health promoting. This emerging evidence creates both a great ethical obligation and a research opportunity.

Article describing research to explore the near-death experiences (NDEs) of Iranian Shiite Muslim experiencers. It outlines the methods and results of the study and explains how the experiences compare to those of Western experiencers.

Abstract: This article provides a distilled sketch of my observations of three general phases in a process of integrating spiritually transformative experiences (STEs). The process may be thought of as both marking development over time as well as being microgenetic, spiraling through phases in brief moments. In addition, three forces activated in an STE -- transcendence, communion, and destruction -- as well as challenges frequently associated with these types of experiences are described with brief case examples as they manifest across the three phases. Awareness of these phases, along with their overriding questions and challenges, provides an open-ended framework for helpers to use in assisting the spiritual experiencer toward integration.

Editorial commentary discussing the author's personal accounts and the accounts of others who have had near-death experiences and how their lives have been affected afterward by others who insist on having proof or deny their experiences due to lack of verification.