The Near Death Experience: Psychological and Spiritual The notion of an afterlife has been debated time and again throughout religion. Some strive for the knowledge that good deeds accomplished while alive will be rewarded, while others seek comfort in knowing there is a place for them when they are truly, left completely alone. Although all religions are, on the onset, very different from one another, there are certain elements and beliefs that seem to be universally accepted, such as the concept of the afterlife. Yet, although these juxtaposing religions agree to the possibility of life after death, none can seemingly come to a clear consensus on how to view death after life: the phenomena of near death experiences. As mainly seen in Kubler-Ross and Moody’s accounts of near death experiences, one can see how near death experiences are a psychological as well as spiritual occurrence. To commence, an out of body experience is a common beginning point when describing a near death experience. As Kubler-Ross describes in her dissection of near death experiences, the first stage is, “people [floating] out of their bodies” (190). Regardless of the circumstances surrounding the eminent death, people recall being hyper-aware of their environment (Moody). Moreover, a sense of “wholeness” is achieved for those who suffered a debilitating injury during the course of their lives (Kubler-Ross 190). Feelings of weightlessness, sexlessness and freedom all account for a very spiritual occurrence that encompasses a great deal of what society’s views of near death experiences are (Zaleski). Yet, it is crucial to note that ever since there have been studies on near death experiences, there have been many scientists who counter the concept of an out of body experience, insisting the phenomena is merely a fluctuation of the brain or hormonally produced (Zaleski). Several doctors conclude that near death experiences are merely psychological, relating to, “the mind altering effects of drugs and anesthetics or to conditions which are part of the normal physiology of dying, such as oxygen deprivation, sensory isolation, elevated endorphin levels and seizure activity in the brain” (Zaleski 392). Furthermore, the second phase of Kubler-Ross’s wheel of life is a guide for the afterlife. Some have even described these guides as being guardian angels (Kubler-Ross). The, “Being of Light”, as coined by Raymond Moody, is reported to taking the recently deceased to their already dead family members and friends, where there is then a harmonious reunion (Moody). The conviction that even in death there is someone to assist us is extremely comforting (Kubler-Ross). One does not want to believe that after they die, they are left alone. Said thought makes dying feel all the more desperate and cold and leaves no hope in something better after the suffering; nothing to work toward or make peace with. The mind is an incredible machine. With that being mentioned, is it not possible that even after the heart stops beating, the brain can continue to function? Combined with the body’s natural instinct to shield itself from pain, whether physical or emotional, is it not entirely possible for the brain to create the illusion of an ideal afterlife? As Jan Bremmer emphasizes, “Every age gets the afterlife it deserves” (102). Psychosomatically, what is preventing a human from constructing their own version of what will happen to them once they are dead? Seeing how personal evaluation is an aspect incorporated in a near death experience, the concept does hold some weight. The next stage is the journey to Heaven. The deceased is reported to travel down a tunnel of light to an area of bliss (Moody). This area is depicted as, “the ultimate source of the universe’s energy” (Kubler-Ross 191). Additionally, patients further elucidate that the energy is, depending on the practicing religion of the once deceased, Allah, God, Christ or the Buddha (Kubler-Ross). This is a monumental statement and a critical component of the belief in the afterlife, seeing as how the spiritual embodiments or figures of a particular faith personally greet the recently deceased and envelop them in love (Moody). Kubler-Ross details how the unconditional love that is experienced is, “the explanation for the meaning of life” (191). She continues saying that above all else, every living creature years for love (Kubler-Ross). As Moody clarifies, the loss of the sense of absolute peace, painlessness and compassion is the main reason for feelings of reluctance to return to life (Moody). There is a devastating sense of regret once people return from their near death experience which can be linked to the karmatic overview of ones life that is placed under divine review. Finally, the review of ones life is the last stage in the wheel of life (Kubler-Ross). The question of, ‘What have you accomplished with your life’ is asked of the recently deceased and they are subjected to an summary of every good or bad deed they have committed throughout the duration of their life to view the consequences of all their actions, big or small (Moody). Psychologically, a person considers death their ultimate act of repentance; the time where the proverbial slate is finally clean and all dues have been paid in flesh. So, when one is brought back from this utopia, there is a lingering shadow that remains: were my sins so great that even dying would not obliterate them? In a twisted way, one can interpret this feeling of lament as atonement for sins committed. One can then view their second chance at life as a wake up call, a type of resurrection, where, from the ashes of their old life they may begin anew to correct the flaws of their character. According to Kubler-Ross, certain people heard the phrase: “It’s not time,” uttered (188). This can be attributed to a psychological factor on the behalf of the deceased. Sadly, there really is no set manner in which one can interpret near death experiences. Whether it is psychological or spiritual, near death experiences are still part of a group of information that might never be fully realized. As Freud explains in his manifestos on the repression of death, “If you would endure life, be prepared for death”; since society will never be able to fully prepare for death, speculation is still the most accurate manner in which we convey the knowledge we possess on near death experiences. Until one is able to harness the great unknown that is death, speculation, as it seems, is all we will ever have.