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PLEASE READ THIS ARTICLE BEFORE READING THIS POST:

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Mind & Brain / Senses

Extreme States

Out-of-body experiences? Near-death experiences? Researchers are beginning to understand what’s really going on.

by Steven Kotler, Photo illustration by Josef Astor

From the July 2005 issue, Discover, published online July 24, 2005

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HERE ARE SOME POINTS I PONDER AND QUESTION:

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”…I was also watching the chute’s open-close-open routine, despite knowing that what I was watching was technically impossible to see.”

Those of us with extreme early and chronic child abuse histories are very likely be able to ‘do this’.  We can have access to information about ourselves in the world that seems to defy ‘scientific’ or ‘rational’ explanation.  What’s more, these abilities appear to have been built into our growing brains.

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Interesting statement:

“…most out-of-body tales do not take place within the confines of an extreme environment. They transpire as part of normal lives.”

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“The out-of-body experience is much like the near-death experience, and any exploration of one must include the other. While out-of-body experiences are defined by a perceptual shift in consciousness, no more and no less, near-death experiences start with this shift and then proceed along a characteristic trajectory. People report entering a dark tunnel, heading into light, and feeling an all-encompassing sense of peace, warmth, love, and welcome. They recall being reassured along the way by dead friends, relatives, and a gamut of religious figures. Occasionally, there’s a life review, followed by a decision of the “should I stay or should I go?” variety. A 1990 Gallup poll of American adults found that almost 12 percent of Americans, roughly 30 million individuals, said they have had some sort of near-death experience.”

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Take a look at the information about this:

“When Whinnery reviewed his data, he noted a correlation: The longer his pilots were knocked out, the closer they got to brain death. And the closer they got to brain death, the more likely it was that an out-of-body experience would turn into a near-death experience. This was the first hard evidence for what had been long suspected—that the two states are not two divergent phenomena, but two points on a continuum.”

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It makes me wonder about how a very young growing brain processes traumatic information.  Because an infant-child person is too young to even have a completely formed sense of self when traumas occur, how would their brain even process information related to “Am I out of my body or am I dead?”

It seems to me that a very young child would first have to develop enough of a brain ability to even know they were a self-alive-in-the-world before these kinds of concepts could even apply.  What happens if the trauma-generating experiences build the very question itself into the growing brain – “Am I alive or am I dead?”

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“The simplest conclusion to draw from these studies is that, give or take some inexplicable memories, these phenomena are simply normal physical processes that occur during unusual circumstances.”

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“What researchers have studied is the effect of a near-death experience. Van Lommel conducted lengthy interviews and administered a battery of standard psychological tests to his study group of cardiac-arrest patients. The subset that had had a near-death experience reported more self-awareness, more social awareness, and more religious feelings than the others.

“Van Lommel then repeated this process after a two-year interval and found the group with near-death experience still had complete memories of the event, while others’ recollections were strikingly less vivid. He found that the near-death experience group also had an increased belief in an afterlife and a decreased fear of death compared with the others. After eight years he again repeated the whole process and found those two-year effects significantly more pronounced. The near-death experience group was much more empathetic, emotionally vulnerable, and often showed evidence of increased intuitive awareness. They still showed no fear of death and held a strong belief in an afterlife.”

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So what might that mean for those of us severely abused and traumatized at a very early age?  Might there be something about those experiences that makes us perceive our being-in-the-world in a different way – from the very start?

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“Morse, too, did follow-up studies long after his original research. He also did a separate study involving elderly people who had a near-death experience in early childhood. “The results were the same for both groups,” says Morse. “Nearly all of the people who had had a near-death experience—no matter if it was 10 years ago or 50—were still absolutely convinced their lives had meaning and that there was a universal, unifying thread of love which provided that meaning. Matched against a control group, they scored much higher on life-attitude tests, significantly lower on fear-of-death tests, gave more money to charity, and took fewer medications. There’s no other way to look at the data. These people were just transformed by the experience.”

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To me, there’s obviously an incomparable difference in experience between what a 10-year-old might know from a childhood near death experience and what a 10-week or 10-month old infant might know.

What happens when a very young infant-child perceives that their survival is being threatened LONG before they can even begin to THINK?

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So what might out-of-body experiences, near death experiences, coma experiences and religious experiences share in common?

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“Britton hypothesized that people who have undergone a near-death experience might show the same altered brain firing patterns as people with temporal lobe epilepsy….Britton thinks near-death experience somehow rewires the brain, and she has found some support for her hypothesis regarding altered activity in the temporal lobe.”

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What might they have to do with depression?

“She [Britton] then asked a University of Arizona epilepsy specialist who knew nothing about the experiment to analyze the EEGs. Two features distinguished the group with near-death experience from the controls: They needed far less sleep, and they went into REM (rapid eye movement) sleep far later in the sleep cycle than normal people. “The point at which someone goes into REM sleep is a fantastic indicator of depressive tendencies,” says Britton. “We’ve gotten very good at this kind of research. If you took 100 people and did a sleep study, we can look at the data and know, by looking at the time they entered REM, who’s going to become depressed in the next year and who isn’t.”

Normal people enter REM at 90 minutes. Depressed people enter at 60 minutes or sooner. Britton found that the vast majority of her group with near-death experience entered REM sleep at 110 minutes. With that finding, she identified the first objective neurophysiological difference in people who have had a near-death experience.

Britton thinks near-death experience somehow rewires the brain, and she has found some support for her hypothesis regarding altered activity in the temporal lobe: Twenty-two percent of the group with near-death experience showed synchrony in the temporal lobe, the same kind of firing pattern associated with temporal lobe epilepsy.

She also found something that didn’t fit with her hypothesis. The temporal lobe synchrony wasn’t happening on the right side of the brain, the site that had been linked in Penfield’s studies to religious feeling in temporal lobe epilepsy. Instead she found it on the left side of the brain. That finding made some people uncomfortable because it echoed studies that pinpointed, in far more detail than Penfield achieved, the exact locations in the brain that were most active and most inactive during periods of profound religious experience.”

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What about religious experience?

“Over the past 10 years a number of different scientists, including neurologist James Austin from the University of Colorado, neuroscientist Andrew Newberg, and the late anthropologist and psychiatrist Eugene D’Aquili from the University of Pennsylvania, have done SPECT (single photon emission computed tomography) scans of the brains of Buddhists during meditation and of Franciscan nuns during prayer. They found a marked decrease in activity in the parietal lobes, an area in the upper rear of the brain. This region helps us orient ourselves in space; it allows us to judge angles and curves and distances and to know where the self ends and the rest of the world begins. People who suffer injuries in this area have great difficulties navigating life’s simplest landscapes. Sitting down on a couch, for example, becomes a task of Herculean impossibility because they are unsure where their own legs end and the sofa begins. The SPECT scans indicated that meditation temporarily blocks the processing of sensory information within both parietal lobes…..

When that happens, as Newberg and D’Aquili point out in their book Why God Won’t Go Away, “the brain would have no choice but to perceive that the self is endless and intimately interwoven with everyone and everything the mind senses. And this perception would feel utterly and unquestionably real.” They use the brain-scan findings to explain the interconnected cosmic unity that the Buddhists experienced, but the results could also explain what Morse calls the “universal, unifying thread of love” that people with near-death experience consistently reported.

These brain scans show that when the parietal lobes go quiet, portions of the right temporal lobe—some of the same portions that Penfield showed produced feelings of excessive religiosity, out-of-body experiences, and vivid hallucinations—become more active. ….”

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And, this article’s conclusion:

“None of this work is without controversy, but an increasing number of scientists now think that our brains are wired for mystical experiences. The studies confirm that these experiences are as real as any others, because our involvement with the rest of the universe is mediated by our brains. Whether these experiences are simply right temporal lobe activity, as many suspect, or, as Britton’s work hints and Morse believes, a whole brain effect, remains an open question. But Persinger thinks there is a simple explanation for why people with near-death experience have memories of things that occurred while they were apparently dead. The memory-forming structures lie deep within the brain, he says, and they probably remain active for a few minutes after brain activity in the outer cortex has stopped. Still, Crystal Merzlock remembered events that occurred more than 19 minutes after her heart stopped. Nobody has a full explanation for this phenomenon, and we are left in that very familiar mystical state: the one where we still don’t have all the answers.”

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For myself, I am most interested in this statement:

“…in the parietal lobes, an area in the upper rear of the brain. This region helps us orient ourselves in space; it allows us to judge angles and curves and distances and to know where the self ends and the rest of the world begins. People who suffer injuries in this area have great difficulties navigating life’s simplest landscapes.”

I think when severe threat-to-life trauma in a malevolent early brain-forming stages of brain development happens, the entire orientation of a forming ‘self-in-the-world’ is changed.  Such a growing self does not receive the right information to orient themselves in the world.  That is why, in my considerations, malevolent early developmental caregiver interactions create a disoriented disorganized insecure attachment between the growing self and the world.

How does a growing brain orient itself in an environment of trauma and chaos?  Are we to believe that such an infant-child translates its threat-to-life experiences into expressions of ‘love and bliss’?

How ludicrous an idea is that one?  Yet I do believe all these same states of being described in this article – as they exist as human potential – are involved with the alterations a trauma-built brain has to go through in order to survive in a malevolent early world.

Something to think about considering the ‘injuries’ to the development of the self-in-the-world that an abused infant-child experiences.

How do we know we are we alive in a body even though we are not dead – and where exactly IS the line between the two?  After all, the experience of trauma is itself an extreme state experience — and our brain knows it no matter HOW YOUNG WE ARE.   It is entirely possible for trauma to ‘rewire the brain’ just as any other ‘extreme state’ experience can.

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RECOMMENDED – VISIT THIS WEBSITE!!

Randi Kreger
* http://www.BPDCentral.com
* Stop Walking on Eggshells
* Stop Walking on Eggshells Workbook
* The Essential Family Guide to Borderline Personality Disorder

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