Threshold - Vol 2 No 1

Magazine Overview

Title: Threshold: Journal of Interdisciplinary Consciousness Studies
Issue: Volume 2, Number 1
Date: 2018
Publisher: Windbridge Research Center
Country: USA
ISSN: 2575-2510
Type: Free, online-only, open-access, peer-reviewed journal.

From the Editor: Finding the Right Words

David B. Metcalfe, Editor-in-Chief, discusses the challenge of writing an editorial amidst a period of significant progress and change in the fields of afterlife and consciousness studies. He notes that research previously on the fringes is now gaining prominence due to global instability. Metcalfe references Carl Jung and scholar Peter Kingsley's idea that "We bring the past into the present to reveal the future," suggesting this applies to the journal's research areas. He highlights the potential of afterlife studies to revolutionize our understanding of self, time, history, and culture, and views afterlife communication as a key to understanding our own minds and identity. Metcalfe introduces two key articles in this edition: Patricia Pearson's piece on 'terminal lucidity' and William Everist's dissertation summary on 'spiritually transformative experiences of mediums'. He emphasizes the need for a common language to discuss these phenomena and their implications for understanding being and providing end-of-life care.

Editorial: Terminal Lucidity and the Need to Precisely Conceptualize End of Life Experiences

Patricia Pearson, MSc, explores the phenomenon of 'terminal lucidity,' where individuals with severe cognitive impairments experience a sudden return of mental clarity before death. She recounts a personal experience with a friend diagnosed with metastatic lung cancer who, despite significant cognitive deficits due to brain lesions, regained full conversational ability shortly before passing away. Medical reports later confirmed the tumors had not shrunk. Pearson contrasts this with conventional medical understanding, which holds that cognitive function cannot recover before death. She introduces the term 'terminal lucidity,' as defined by biologist Michael Nahm, which describes the re-emergence of normal or enhanced mental abilities in patients shortly before death. Pearson cites historical accounts, including one from Fredrich Happich in the 1920s concerning a woman named Anna Katharina Ehmer, who, despite severe disabilities, sang a hymn before dying. She also mentions a 2015 report on a woman with dissociative identity disorder whose neural activity varied with her personalities. Pearson notes that cases of terminal lucidity have appeared sporadically in scholarly literature, often without a specific term for the phenomenon, citing Jesse Bering's experience with his comatose mother. She stresses the importance of naming and agreeing upon terminology to facilitate discussion and understanding of these end-of-life experiences, drawing a parallel to the development of precise categories in 19th-century psychiatry.

Dissertation Summary: Spiritually Transformative Experiences of Mediums

William G Everist, PhD, presents a dissertation seeking to establish a comprehensive understanding of the initial experience associated with the spiritual transformation process of mediums. He notes that these experiences can be startling or traumatic, sometimes leading to a loss of contact with consensual reality and potential psychiatric misdiagnosis. Everist's research, using thematic analysis of mediums' accounts, suggests that these transformative experiences often involve a sequence of developmental encounters with spiritual entities. He posits that developing a shared language and consensus for studying these areas will lead to a more stable understanding of mediumship and after-death communication, expanding our self-image and potential.

Reference Commentary: Assessing Afterlife Beliefs in Psychotherapy

This section, authored by Beth Christopherson, LCSW, and Julie Beischel, PhD, is mentioned in the Table of Contents but its content is not provided in the scanned pages.

About the Journal

Threshold: Journal of Interdisciplinary Consciousness Studies (TJICS) is a free, peer-reviewed, online-only, open access journal that disseminates information on interdisciplinary studies of consciousness, particularly as it relates to dying, death, and what comes next. It publishes various article types, including research, reviews, briefs, presentations, essays, editorials, case studies, and book reviews, aimed at researchers, clinicians, practitioners, and the general public. The journal is published by the Windbridge Research Center, and articles are licensed under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of consciousness, particularly in the context of death and dying. The journal takes a stance that supports rigorous, interdisciplinary research into phenomena that challenge conventional materialistic views of the mind and consciousness. The editorial content emphasizes the importance of developing new frameworks and language to understand experiences like terminal lucidity and mediumship, suggesting that these phenomena have profound implications for our understanding of life, death, and the self. The journal advocates for an open-minded yet scientifically grounded approach to these complex topics.

This document is a dissertation summary titled "Spiritually Transformative Experiences of Mediums" by William G. Everist, PhD, from Tucson, AZ, USA. It was published in Threshold: Journal of Interdisciplinary Consciousness Studies in 2018, Volume 2, Issue 1, pages 5-49. The intended audience includes researchers, clinicians, practitioners, and the general public.

Abstract and Study Aims

The study aimed to establish a comprehensive understanding of the initial experience associated with the spiritual transformation process of mediums, individuals who report regular communication with the deceased. Spiritually transformative experiences (STEs) are considered a type of transformation and expansion of consciousness, sometimes referred to as psychic openings. These experiences can be startling or traumatic, occasionally leading to a loss of contact with consensual reality and potential psychiatric misdiagnosis. The study's outcome was to provide a better understanding of the initial psychic opening and propose a more reasoned approach for its acknowledgement and development by the scientific community.

Literature Review and Methodology

The research involved a five-part review of background literature, covering:

1. A history of the practice of mediumship.
2. The proposed psycho-spiritual emergence process.
3. The child's perspective of spiritual development through archival biographical analysis.
4. The subsequent development of purported medium abilities.
5. Recent process-oriented mediumship studies.

Six participants were selected from a group of certified research mediums pre-screened by the Windbridge Institute, LLC. A semi-structured questionnaire, adhering to Saybrook Institutional Review Board oral history specifications, was used as the primary research instrument for biographical accountability. Additional written documentation was included to clarify the psychological impact of the psychic opening.

A thematic analysis of the data revealed that participants' transformative experiences consist of a sequence of developmental experiences, including encounters with one or more spiritual entities. The nature of these encounters, whether fearfully traumatic or an anomalous variation of reality, depends on the experiencer's age and existing social support system.

Key Concepts and Definitions

• Mediums: Individuals who claim to regularly experience communication with the deceased.
• Spiritually Transformative Experiences (STEs): A type of transformation and expansion of consciousness, also known as psychic openings or awakenings. These can range from mild effects to startling and traumatic experiences.
• Psychic Opening: A generally accepted term for the onset of psychic experiences in a person who has not previously had them.
• After-Death Communication (ADC) Experiences: Spontaneous direct communications with deceased relatives or friends.
• Spiritual Emergency: A personal crisis that may appear to have symptoms traditionally associated with psychosis, occurring when the logical mind is bypassed and the intuitive world is revealed.

Mediumship and its Practical Utilization

Mediumship has a long history, with individuals recognized across cultures for their ability to access non-ordinary states of consciousness. The purpose of mediums is to facilitate communication between living individuals and discarnate beings (those who have passed over). These communications can provide comfort, advice, closure, or reduce negative emotions.

Historically, mediumship has faced criticism, particularly from Christian churches. However, public views have evolved, and mediums are increasingly being integrated into medical and mental health care teams, such as in community mental health centers and Spiritist psychiatric hospitals in Brazil.

The Spiritual Transformation Process

The spiritual transformation process can be viewed as a spectrum, ranging from difficult episodes to crisis incidents and, at the extreme end, psychoses. Sudden psychic awakenings can be confusing, disruptive, or frightening, especially for those who do not believe in psychic phenomena. Even those who believe in psychic abilities can be disturbed by their own experiences.

Extreme mental and physical states experienced by individuals were historically considered psychotic. However, research by Stanislav and Christina Grof suggests that many of these individuals can move through the experience with increased well-being. They challenged the conventional Western view and reevaluated its perspective on non-ordinary states of consciousness.

Pathways to Transformation and Distinguishing from Psychosis

The Diagnostic and Statistical Manual of Mental Disorders (DSM-5) has historically viewed the manifestations of transitional non-ordinary states of consciousness as indicative of serious disease, often treated with psychotropic medications and hospitalization. The Grofs believed this medical response was counterproductive.

Kason (2008) highlighted differences between spiritual emergency and psychosis: a person in spiritual emergency can distinguish between outer and inner experiences, is aware of what doesn't fit the prevailing worldview, can function in the world, make discerning judgments, and control emotions, thus not being psychotic.

Spiritual Transformation in Childhood

Children are exposed to paranormal topics through media, leading to questions about ghosts, demons, and other unexplained phenomena. A study by Jeska (2012) on ADCs in children aged 4-12 revealed a range of experiences, from fear to welcomed interactions with deceased family members. Mothers in the study generally accepted and validated their children's ADCs, often seeking spiritual paths that encourage such experiences.

Biographical Perspective and Case Examples

The study included biographical sampling of representative mediums: George Anderson, Eileen Garrett, and James Van Praagh.

• George Anderson: As a child, he experienced a severe case of chicken pox that led to paralysis and later, the ability to report events from people's pasts. An incident involved him telling a friend that his grandmother was going to the 'next world,' which later proved true upon her unexpected death.
• Eileen Garrett: Experienced a precognitive awareness of her aunt Leone's death and the death of her baby during childbirth in Ireland. She was told not to speak of such visions again.
• James Van Praagh: As a child, he had a psychic opening experience where he told his teacher that John broke his leg, which later occurred after John was hit by a car.

It is noted that determining whether these were precognitive (awareness before the event) or clairvoyant (awareness at the time of the event) is difficult, but the outcome was the same.

Acknowledgement and Application of Mediumistic Abilities

Due to unfamiliarity, confusion, and distress, individuals may hesitate to share their psychic experiences for fear of embarrassment or skepticism. To reduce stigma, efforts were made to create wider recognition of spiritual and psychical experiences that might produce indicators associated with disorders. The American Psychiatric Association's DSM-IV was considered, and the Spiritual Emergence Network proposed a new diagnostic category to avoid a pathological approach to spiritual crises. This led to the inclusion of a V Code category, later revised to 'Religious or Spiritual Problem' (V62.89), for clinical attention focused on religious or spiritual problems.

Recurring Themes and Editorial Stance

The recurring themes in this dissertation summary revolve around the nature of Spiritually Transformative Experiences (STEs), particularly in mediums. It explores the psychological and societal challenges associated with these experiences, including potential misdiagnosis and the struggle for acceptance. The study advocates for a more reasoned and less pathologizing approach from the scientific and medical communities towards phenomena related to mediumship and spiritual emergence. The editorial stance appears to be one of open inquiry and a desire to bridge the gap between conventional scientific understanding and the subjective reality of these experiences, emphasizing the need for validation and appropriate support systems for individuals undergoing spiritual transformation.

This issue of "Threshold: Journal of Interdisciplinary Consciousness Studies" (Vol. 2, No. 1, 2018) is titled "Mediums' STES" and is published by Everist. It focuses on the complex interplay between spiritual experiences, mediumship, and psychological well-being, drawing on research from various traditions and methodologies.

Psycho-Spiritual Emergence and Development

The issue begins by discussing psycho-spiritual emergence, defining it as experiences that may involve questioning of faith or spiritual values, not necessarily tied to organized religion. The DSM-IV and DSM-5 Religious or Spiritual Problem V Code is mentioned as a means to address this, though its recognition among clinicians has been slow, partly due to third-party payer reluctance for reimbursement.

Espiritismo in Puerto Rico

The concept of psycho-spiritual emergence is illustrated through the history of Puerto Rico, highlighting the influence of Euroamerican and Latin American cultures. A significant aspect discussed is the persistence of Espiritismo, a religious healing cult where rituals involve working with spirits. These practices are centered in small, household-based centers led by female mediums who hold weekly sessions to help individuals with health and social problems. A three-year project in the late 1970s, the Therapist-Spiritist project, aimed to integrate Espiritismo as a community resource for clients with chronic mental illness, assuming its supportive role in healing.

Mediumship Development and Initiation

Koss-Chioino's research is cited, describing the initial experience of Espiritistas as an "awakening of consciousness to spirits," typically starting in childhood or adolescence. This initiation into the role of a healer is often a personal transformation, sometimes following a crisis or illness. Healers recalled vivid and intense initial experiences, often triggered by the potential death of a loved one, and could identify visiting spirits of deceased relatives. While these experiences might be viewed as psychiatric disorders from a Western perspective, most healers had not received mental health care.

Mediums aiming to serve others need to develop their capability for 'Apparitional Communication' (ADCs). Although initial stages might involve spontaneous spirit incorporations, mediums gradually gain control, able to enter the spirit world at will, except during emergencies. Koss-Chioino concluded that mediums utilize a high degree of control, and this incorporation leads to adaptive behavior within their community.

Process-Oriented Research in Mediumship

The journal then shifts to discuss contemporary research on mediumship. It notes a move from "proof-oriented" research, focused on demonstrating anomalous information reception in labs, to "process-oriented" studies. These newer studies investigate the medium's phenomenology and psychology, acknowledging that proof-oriented research alone cannot fully explain the experience of communicating with deceased individuals.

Historical Context of Process-Oriented Research

J. B. Rhine's desire to utilize letters describing spontaneous psychic occurrences in real-life situations after World War II is mentioned as an early form of process-oriented research. L. E. Rhine continued this by initiating "a return to anecdotal research," classifying spontaneous cases of psi phenomena and publishing "The Invisible Picture" (1981), which analyzed experiences ranging from ESP to apparitional experiences.

Modern Phenomenological Studies

More recent studies, such as Rock, Beischel, and Schwartz (2008), used thematic analysis of mediumistic processes. Their study of eight mediums identified seven themes related to communication with discarnate entities, including multimodal sensory impressions, seeing/hearing the discarnate, feeling their ailments, experiencing associated fragrances, altered affect, and empathy.

Roxburgh and Roe (2011) conducted a psychological well-being study of 159 spiritualists (mediums and non-mediums) in the UK. Their findings suggested that mediums are not more prone to generalized dissociation symptoms and are not psychologically unhealthy or dysfunctional. This research indicated that mediumship is not associated with high levels of dissociation or pathology.

Further phenomenological studies by Roxburgh and Roe (2013, 2014) explored mediumship communications with the deceased. Their research revealed themes such as explanatory systems of mediumship, the nature of spirit guides, and the purpose of mediumship as therapeutic support. They suggested further studies on spirit guide phenomena, comparisons with secular mediumship, and the sitter's perspective.

A follow-up study by Roxburgh and Roe (2014) identified three themes: childhood anomalous experiences, the search for meaning through the normalization of mediumship, and relationships with spirits. They concluded that a personal experiential framework is needed to normalize voice-hearing experiences, and that validation from family, society, and the mental health community can aid therapeutic reconciliation for individuals distressed by similar experiences.

Methodological Approach of a Specific Study

The issue details the methodology of a specific research project involving six certified research mediums pre-screened by the Windbridge Institute in Tucson, Arizona. The Windbridge certification process is described as a rigorous eight-step procedure.

Participants and Procedure

Six participants were selected from a group of certified research mediums. Data was collected via phone interviews using a semi-structured questionnaire, designed to gather biographical accounts of significant life events leading to the moment of psychic recognition. Interviews were approximately one hour long, recorded, and transcribed. Participants were encouraged to share details about their family, social, and spiritual influences.

Interview Questions

The interview questions covered aspects such as the initial mediumship experience, age at the time, reaction to the experience, perceived mental disturbance, seeking support, understanding of the experience, coping mechanisms, and further development of abilities.

Data Analysis

Interview content was thematically analyzed using the Moustakas modification of the van Kaam method. This involved reducing transcriptions to thematic invariant constituents to develop a composite description of the group's experience. Interpretive biographical study was also used to understand participants' adjustments, focusing on religious/spiritual history, belief in psychic abilities, and receptivity.

Results and Limitations

Key Findings

The case study data indicated that the STE (Spiritual Transformation Experience) of mediums is often a sequence of developmental experiences rather than a single occurrence. Encounters with spiritual entities could be perceived as traumatic or an anomalous variation of reality, depending on the individual's age and situation. The level of comfort in assimilating these experiences was greatly dependent on the individual's social support system; an open-minded, supportive environment facilitated healthy accommodation, while rigid environments fostered conflict and self-doubt.

Personal spirituality adjustment appeared more flexible than adjustment within organized religion. Pursuit of a career in mediumship was influenced by the ease of adjustment to the initial experience and the availability of positive fostering influences like parental acceptance and professional support.

Initial Experience and Age

All six participants described their initial mediumship experience as an encounter with a discarnate being. Four identified this with childhood (ages 3-11), while two experienced it in adulthood (ages 29 and 35). One participant also recalled intuitive experiences in youth.

Reaction to Experience and Variance from Reality

Two participants found their experiences frightening and unwelcome, leading to assumptions of mental disturbance and subsequent psychological diagnoses. One participant, diagnosed with depression and anxiety at 15, was later told by a hypnotherapist that she was "very psychic." Another, diagnosed with Dissociative Identity Disorder, was convinced she had been misdiagnosed after therapy. The remaining four participants reported reactions ranging from passive observation to reluctant acceptance. Some participants reported family members with mental disturbances.

Participants reported distinct variations from conventional reality, including seeing people through walls or apparitions. One participant's experience involved assisting police with a murder investigation based on an apparition's request.

Sharing Experiences and Comfort Levels

The two participants who experienced fear and were diagnosed with mental disturbances were prohibited from discussing their experiences with parents, fearing punishment and repression of challenging thoughts, particularly due to conservative religious upbringings.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of mediumship, its development, and its psychological and social implications. The journal appears to adopt a stance of open inquiry into anomalous experiences and spiritual phenomena, presenting research that seeks to understand these experiences through rigorous, albeit varied, methodologies. The editorial stance favors exploring the phenomenology of mediumship and its potential as a therapeutic support, while also critically examining the psychological well-being of individuals who engage in these practices. The research presented challenges conventional psychological frameworks and suggests the need for more inclusive models to understand spiritual and psychic experiences.

This issue of "Mediums' STES" from "Everist" (published by Threshold: Journal of Interdisciplinary Consciousness Studies, Vol. 2, No. 1, pp. 5-49) focuses on the experiences of six participants with spiritual phenomena. The content is presented through a series of tables detailing their reactions, concerns, and development.

Participant Experiences and Reactions

Table 2 outlines the participants' attitudes, descriptions, reactions, and suspected mental disturbances related to their experiences. Participant 1 described a "Scary Spirit visitation" and felt like people were staring, later being told she spoke to unseen entities at age two. Her reaction was fear, and her parents felt she was "crazy," leading to psychiatric treatment and a diagnosis of being "very psychic."

Participant 2 felt being watched and saw "being outlines," reacting with calmness and rationalization. She never felt she was losing her mind and had no history of mental illness, though her fraternal twin was diagnosed with a "schizo-affective disorder."

Participant 3 experienced a "Ghost pirate visit," smelling "rotting flesh" and feeling "water droplets." This was frightening, and she felt she lived in a "haunted house." She thought she was going crazy and was diagnosed with "multiple personality disorder," though her therapy concluded this was incorrect.

Participant 4 had past "spirit" visits from her mother and a first formal visit by a "dead girl" who asked to resolve her murder. She was reluctant to believe, previously being a skeptic. She never thought she was mentally disturbed but had a difficult time believing her experience.

Participant 5 was "possessed by a spirit" in her psychic development class, experiencing eye twitches and hands raised. She was not scared and realized the experience was real. She never questioned her reality but her brother had been diagnosed with schizophrenia.

Participant 6 lived in a wooded area and a spirit escorted her and her mother to safety when her mother fell. She had no fear of the spirit guide and complete confidence in her ability to help. She never doubted her sanity but became concerned about her teenage behavior patterns using "the black arts."

Variance from Reality

Table 3 details the participants' variance from reality. Participant 1 experienced "Presence outside the window." Participant 2 had "Conscious awareness that the presences were not real people, even though she could hear and sense them." Participant 3 could see "people walking through walls and dropping out of the ceiling." Participant 4 saw the "Appearance of girl was solid, but could see where arms and legs had been severed from her body." Participant 5 could "sense spirits getting too close and had to set her own physical boundaries." Participant 6, "Exceptionally young age, but realized there was something different about the spirit guide."

The text elaborates that two participants were at ease discussing their experiences with parents, while others discussed them with adult authority figures. P5 shared with her psychic development class, and P4, a skeptic, was convinced to share with the police after encouragement from a deceased entity.

Sharing the Experience and Comfort Level

Table 4 examines how participants shared their experiences and their comfort levels. Participant 1 shared with playmate friends but learned not to share with her mother, being afraid due to mistreatment. Participant 2 had open parental discussion and comfort in sharing with parents and friends. Participant 3 was discouraged by parents from talking with others and feared personal expression, as her mother was religious conservative. Participant 4 shared with a police detective and sought validation from programs. She was reluctant at first due to the nature of the experience but never doubted herself. Participant 5 shared with her psychic development class and was at ease sharing. Participant 6 shared her first experience with parents but was too young to discuss it at length; adults found the story difficult to believe, but were grateful.

Understanding of the Experience

Table 5 delves into how participants understood their experiences. All but one participant believed their experiences were realistic. P1 sensed the dead and predicted deaths by age 10 or 11. P2 was comfortable with spiritual entities meaning no harm but curious why parents didn't acknowledge them. P5, who had her initial experience as an adult, established physical separation boundaries. P3 was the only one who failed to reconcile her experience during childhood, believing she had a mental impairment, but later developed a more logical comprehension through extensive reading.

Support Group and Supportive Atmosphere

Table 6 describes the support groups and atmospheres. Participant 1 was close to her father and brother and sought a medium who validated her abilities. Participant 2 befriended an older palm reader, gaining awareness of being "in tune." Participant 3 found a support group in high school but was cautious. Participant 4 found books and a Catholic friend. Participant 5 received validation from a police detective. Participant 6 had experiences validated by Veritas Research and Windbridge Institute.

Religious or Spiritual Background

Table 7 details the participants' religious or spiritual backgrounds. Two participants had religious influences in childhood. P3 was raised in a formal religious environment and discouraged from mediumship. P2 was raised in a liberal environment. Four participants considered themselves "spiritual" rather than "religious." One participant explored witchcraft as a teenager before becoming a Fundamentalist Christian.

Coping with the Experience

Table 8 outlines coping mechanisms. Participant 1 initially hid and screamed but overcame fear by communicating with spirits. Participant 2 accepted anxious feelings, realizing no harm would occur. Participant 3 learned to cope by not talking and reading metaphysical books. Participant 4 coped via police assistance and her psychic radio program. Participant 5 learned to establish physical boundary distances. Participant 6 had no initial coping problem but later became concerned with witchcraft.

Further Development

Table 9 discusses further development. All participants pursued careers as professionally employed mediums. P1 was persuaded by a mentor, P2 was encouraged by a palmist neighbor, and P3 read paranormal books. P4 experienced spirits "drop-in" and took metaphysical courses. P5 quit her sales career to become a professional speaker. P6 discovered psychometric abilities.

Spirit Guides

Four participants indicated spirit guide contact. P6 identified her spirit guide as a "beautiful, long-haired blond woman" who escorted her. P5 was visited by a spirit guide who persuaded her to record channeled messages and taught her control of spirit access.

Recurring Themes and Editorial Stance

The recurring themes in this issue revolve around the nature of paranormal and spiritual experiences, the psychological and social impact on individuals, and the development of psychic abilities and mediumship. The journal appears to take a research-oriented, interdisciplinary approach, presenting detailed case studies and qualitative data to explore these phenomena. The editorial stance seems to be one of open inquiry into subjective experiences, aiming to understand the diverse ways individuals perceive, cope with, and integrate these unusual events into their lives and potential careers.

This document is an excerpt from the "Threshold: Journal of Interdisciplinary Consciousness Studies," Volume 2, Number 1, published in 2018. The featured section, titled "Mediums' STES," focuses on Spiritually Transformative Experiences (STEs) among mediums, with a particular emphasis on the role and nature of spirit guides.

Spirit Guide Involvement

Table 10 details the spirit guide involvement of six participants. These accounts range from visiting a spirit guide prior to a psychologist visit for help, discovering a first spirit guide at 15, to having no spirit guides indicated. One participant reported visits from the spirit of a murdered girl, though not a formal spirit guide. Another noted their spirit guide taught them about mediumship and how to filter information. Participant P6 described being escorted through the woods by a spirit guide to safety when her mother collapsed.

Individual Experiences and Support Systems

The text elaborates on the experiences of participants P1 and P2. P1, in her mid-teens, experienced deep depression and anxiety, and on the night before a psychiatric examination, sensed someone entering her home. She realized it was a spirit guide or angel who had been with her lifetime. P2 also experienced multiple "presences" during her mid-teens, which she later understood were for her protection.

The study highlights that the immediate emotional and psychological impact of STEs varies greatly, depending on personality, stress levels, and the presence of a supportive environment. Kason (2008) is cited, noting that while STEs can lead to inner growth, they can also be challenging. The study suggests that a supportive social and spiritual environment is crucial for accommodating these experiences.

Four out of six participants reported their initial transformative experience between the ages of 3 and 11. The nature of these experiences varied, with some perceived as frightening or helpful. The study contrasts experiences with and without parental support. Those lacking parental support were more likely to be considered unwelcome intrusions and later received psychological diagnoses. Conversely, receptive parental interaction seemed to foster a more positive acceptance and adjustment.

The Role of Support and Acceptance

The document discusses the importance of knowing one is not alone during STEs, with Kason (2008) emphasizing their universality. Despite this, there's a reluctance to discuss these experiences openly. P1 found validation from a friend when she shared her experience of seeing a ghost in a bathtub. P3 sought information through extensive literary research and found support from a Catholic classmate who suggested she was being visited by angels. P4, initially a skeptic due to her law enforcement background, gained confidence after police validated her experiences related to a murder victim's spirit.

The study notes that parents are often reluctant to endorse public exposure of their children's experiences, preferring they refrain from discussing them at school. Kason (2008) describes typical stages of adjustment for individuals with psychic awakenings: initial confusion, fear, and reluctance to share, followed by attempts to talk to friends or family, which can lead to rebuff or ridicule, or conversely, finding receptive individuals.

P2 found support from an elderly palmist who enhanced her intuitive skills, and later formed a peer support group. P5 was in a psychic development class when her initial STE occurred, providing a semi-public environment and instructor support.

Spirit Guides in Detail

While not initially a direct interview question, most participants reported helpful beings assisting them. P6's experience of being escorted by a spirit guide through the woods to safety is detailed. P1 recalled a "spiritual visitation" where a visitor assured her she was not to be afraid and was there to help, later identifying this as a spirit guide or angel. P2 also experienced multiple presences for protection. P5 was persuaded by a spirit guide to transcribe channeled messages. P4, though not considering the murder victim's spirit a guide, was persuaded to assist in resolving the murder.

The text notes a lack of academic studies on spirit guides but mentions their prevalence in popular press, citing Rosen and Rose (2010) who describe spirit guides as spirits aware of past, present, and future, offering direction and comfort.

Implications and Future Research

The study aims to improve understanding of the spiritual emergence process. Bragdon (2013) defines spiritual emergency as a crisis with symptoms similar to mental illnesses, while spiritual emergence is a smoother process of growing into one's spirit self. The risk of misdiagnosis with psychoactive drugs is highlighted, and the cultural context of diagnosing spiritual experiences is discussed.

The document suggests that mental healthcare workers need new models for discerning spiritual emergence. It notes societal changes since the 1980s regarding views on homosexuality and religion, and the growing recognition of consciousness development through Eastern philosophies. The Spiritual Emergency Network is mentioned as a referral service for those with a transpersonal approach.

Future research is recommended to extensively study parental and peer support systems for individuals undergoing psycho-spiritual transformation. The author anticipates that background experiences within these environments influence an individual's comfort level and placement on a spectrum of disturbances. Increased public awareness of spiritually transformed experiences is expected to reduce misunderstanding, anxiety, and misdiagnosis.

Recurring Themes and Editorial Stance

The recurring themes in this excerpt are the nature and impact of Spiritually Transformative Experiences (STEs), the significant role of spirit guides, and the critical importance of social support systems (family, peers, mentors) in navigating these profound personal journeys. The editorial stance appears to be one of academic inquiry and validation of these experiences, advocating for greater understanding and supportive approaches within both personal and professional contexts, moving away from potential misinterpretations as mental illness towards recognizing them as a spectrum of human consciousness and spiritual development.

This document is an issue of the "Threshold: Journal of Interdisciplinary Consciousness Studies," specifically Volume 2, Number 1, published in 2018. It is an open-access, peer-reviewed journal focused on interdisciplinary studies of consciousness related to dying, death, and what comes next. The content includes original research, review articles, research briefs, conference presentations, educational aids, essays, editorials, case studies, and book reviews. The journal is published by the Windbridge Research Center and is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Assessing Afterlife Beliefs in Psychotherapy

The primary article in this issue is "Assessing Afterlife Beliefs in Psychotherapy" by Beth Christopherson, LCSW, and Julie Beischel, PhD. The abstract highlights that afterlife beliefs are common, affect health outcomes, and are relevant to clients' relationships, yet they are often neglected in the psychospiritual literature and in religion and spirituality (RS) tools. The article introduces an afterlife assessment guide that incorporates a two-phase RS assessment approach and provides guidelines for mental health professionals (MHPs) to assess and address afterlife beliefs and spiritual experiences in psychotherapy.

Importance of Assessing Afterlife Beliefs

The authors emphasize that MHPs should assess clients' afterlife beliefs for several reasons: understanding human relationships is an ethical principle; afterlife beliefs and spiritual experiences are prevalent; these beliefs predict health outcomes; and afterlife topics have been neglected in client-MHP relationships. Recognizing "the central importance of human relationships" is cited as one of the six ethical principles of social work from the National Association of Social Workers' (NASW) Code of Ethics (2017). The "continuing bonds" model of grief, introduced by Klass, Silverman, and Nickman (1996), is discussed as evidence that relationships with the deceased can continue and evolve.

Afterlife Beliefs and Spiritual Experiences are Prevalent

Statistics indicate that afterlife beliefs are widespread in the US, with 74% of Americans believing in life after death (Pew Research Center, 2008). Spiritual experiences related to the afterlife are also frequent, with many adults reporting feeling "in touch with someone who has already died" or perceiving the deceased as a "quasi-sensory sense of presence." The article notes that 27% of adults identify as spiritual but not religious, suggesting they might prefer discussing these topics with an MHP rather than a clergy person. Researchers categorize these experiences using terms like "mystical," "numinous," and "anomalous," but the authors propose using the term "spiritual experience" for clients. Examples of such experiences include near-death experiences (NDEs), after-death communication experiences (ADCs), and end-of-life dreams and visions (ELDVs). The term "afterlife" is recommended for use with clients, and "survival of consciousness after physical death" is presented as a descriptive term that does not require belief in God(s), making afterlife assessment relevant for atheists and agnostics.

Afterlife Beliefs Predict Physical and Mental Health Outcomes

Religious and spiritual beliefs and practices, including afterlife beliefs, are associated with positive psychological and physical health outcomes. Studies suggest that "God-centered" and "cosmic-spiritual" views of the afterlife are linked to positive psychosocial functioning and buffer against death anxiety. Hospice patients often find comfort in spiritual experiences, and experiences of presence of the deceased can precipitate spiritual growth. However, some spiritual beliefs and practices can be associated with negative health outcomes, such as increased psychological distress, particularly when involving negative religious coping mechanisms. The protective or harmful nature of afterlife beliefs depends on their "nature and content."

Afterlife Beliefs Have Been Neglected in Client/MHP Relationships

Despite the importance of assessing afterlife beliefs, there is a reluctance and lack of training among MHPs in addressing spirituality in general. Studies show that a significant percentage of social workers do not link clients with RS resources, and practicing psychologists may feel hesitant and uncertain about addressing spiritual and religious issues due to concerns about competence and ethical issues. Topics of death and the afterlife may also be considered off-limits in Western cultures, leading clients to fear negative responses. The authors observe that clients are often hesitant to discuss these topics unless explicitly broached by the MHP.

RS Assessment

The article recommends a two-phase RS assessment in psychotherapy: preliminary and comprehensive. The preliminary phase establishes rapport and gathers initial RS data, while the comprehensive phase collects more nuanced information for customizing a treatment plan. The SRRT afterlife assessment guide was developed to be integrated into this broader RS assessment framework, providing MHPs with sample questions to facilitate discussion on this neglected topic.

The SRRT Assessment Guide

The SRRT (pronounced "sert") is a conversational tool, not a diagnostic one, designed to help MHPs assess afterlife beliefs. It is organized around four concepts: Significance, Relationships, Resources, and Treatment. The preliminary assessment questions are in the Significance section, and the client's responses guide the comprehensive assessment of the other three concepts. MHPs are encouraged to adapt the questions to fit the client's culture, belief system, and goals. The guide aims to help MHPs identify and explore their own personal beliefs and assumptions as well.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the exploration of consciousness, particularly in relation to death, dying, and the afterlife. The journal promotes an interdisciplinary approach, integrating research from psychology, parapsychology, and spirituality. The editorial stance appears to be one of open inquiry into these complex topics, providing a platform for research and discussion that may be considered unconventional or on the fringes of mainstream science. The emphasis on open access and a broad audience suggests a commitment to disseminating knowledge and fostering understanding across various disciplines and among the general public.

This document, titled "Assessing Afterlife Beliefs," is an article from the Threshold: Journal of Interdisciplinary Consciousness Studies, Volume 2, Issue 1, published in 2018. It is authored by Christopherson and Beischel and focuses on the therapeutic assessment of clients' beliefs about the afterlife and their spiritual experiences.

Therapeutic Approach to Afterlife Beliefs

The article emphasizes that mental health professionals (MHPs) should approach the topic of afterlife beliefs with sensitivity and validation. Clients may not volunteer these beliefs due to fear of judgment, so MHPs are encouraged to ask open-ended questions to create a safe environment. The MHP's role is to genuinely validate and accept the client's subjective experiences, using the client's own language. This includes respecting preferences for terms like "passed away" over "died," or using terms like "visits" or "experiences" as the client prefers. If a client refers to deceased loved ones in the present tense, reflecting a belief in a living spirit, the MHP should acknowledge this.

• Key questions suggested for assessment include:
• "Do you have any beliefs about the afterlife or about what happens after we die that you feel are important or that you would like to share with me?"
• "Are afterlife beliefs important to you in your grieving process?"
• "How do your beliefs about the afterlife affect your beliefs or feelings about death?/euthanizing your pet?/your relationship with [blank]?"

These questions aim to help clients articulate how their afterlife beliefs impact their healing, especially in cases of anticipatory loss and unresolved issues.

Spiritual Experiences

The article also addresses the assessment of spiritual experiences, which may occur before or after the death of a loved one. These can include dreams of the deceased, a sense of presence, or glimpses of the afterlife during near-death experiences. MHPs should be prepared for distressing spiritual experiences, such as believing the deceased said something unkind, or positive experiences that were dismissed by others. The MHP may be the first person to validate these experiences.

• Questions to explore spiritual experiences include:
• "Are there any aspects of your beliefs in an afterlife with which you are struggling?"
• "Have you had any spiritual experiences that you would like to share with me?"

Clients may struggle with beliefs such as those concerning suicide and the afterlife, which can impact their mood and well-being. MHPs should create a safe space for processing these fears.

Relationships and Continuing Bonds

The comprehensive phase of assessment explores how afterlife beliefs and spiritual experiences impact a client's relationships with themselves, others, and what is meaningful. Some continuing relationships with the deceased have been associated with avoidance of engagement with the living world and maladaptive coping. Therefore, it is crucial to assess how these ongoing relationships affect the client's engagement with the physical world, including relationships with living persons and the meaning of life events.

Gestures or rituals to continue a relationship with the deceased may include prayer, acknowledging signs, visiting gravesites, observing holidays, pastoral counseling, or medium readings. Some clients may believe they should be happy the deceased are "with God," while others may not believe in an afterlife but honor the deceased's legacy. The deceased can function as a "secure base" for decision-making.

Frequent and distressing thoughts about the deceased, such as memories of suffering or feelings of guilt, can block a client's ability to have an intentional relationship. These can be traumatic responses, and MHPs must assess for trauma symptoms and provide appropriate interventions, including medical or psychiatric referrals if needed.

Brainstorming ways to continue a relationship with the deceased while living a full life is encouraged. This can help clients identify potential challenges, such as isolation due to embarrassment or negative reactions from family or friends. Clients' beliefs about the afterlife can vary widely, including beliefs in purgatory, reincarnation, or the inappropriateness of communication with the deceased. MHPs need to be familiar with these metaphysical assumptions.

• Questions to explore these aspects include:
• "What kinds of gestures or rituals, if any, do you use to continue a relationship with the deceased or to keep their memory alive?"
• "Are there many times when you want to stop thinking about your deceased loved one, but you can't?"
• "Would you like to brainstorm with me ways that you can continue a relationship with your deceased loved one while continuing to get the most out of your relationships at work, with family and friends, and with your passions and hobbies?"
• "How does your relationship with the deceased inform or inspire your choices? Your relationships?"

Meaning-Making and Resources

Afterlife beliefs significantly influence clients' meaning-making processes and responses to struggles. Finding meaning in loss leads to growth. However, MHPs should be cautious not to ask too many questions, which can make clients feel pathologized. Affirming positive spiritual experiences is crucial.

• Questions to assess meaning-making and struggles related to afterlife beliefs include:
• "Do your beliefs about the afterlife help you to make sense of or obtain meaning from (event)?"
• "What meaning do you give to the visit you received from the deceased/the spiritual experience you had?"
• "Has the visit from the deceased/spiritual experience/mediumship reading created any struggles for you?"

Clients' beliefs can change over time, influenced by people, teachings, or experiences. MHPs should assess these changes and influential factors, considering the timing of the assessment, especially if the client is grieving a recent death.

Resources for Clients and MHPs

• The article identifies various resources for clients and MHPs, categorized into:
• External Resources: Pastoral counseling, emotional support from friends/family, community rituals, remembrance activities.
• Internal Resources: Comfort, peace, feeling cared for, feeling protected, psychological benefits from assisted after-death communication experiences and medium readings.

Resources are also available for those who have had spiritual experiences, including religious and non-religious options. MHPs can explore scientific research supporting the existence of an afterlife, religious communities offering grief support, and non-religious groups for grief support and education.

• Table 1 lists organizations providing potential resources:
• American Center for the Integration of Spiritually Transformative Experiences (ACISTE)
• Forever Family Foundation (FFF)
• Helping Parents Heal
• International Association for Near-Death Studies (IANDS)
• University of Virginia, Division of Perceptual Studies (DOPS)
• Windbridge Research Center

These organizations offer resources for clients, MHPs, in-person events, online content, discussion groups, and grief support.

• Table 2 lists academic/scientific resources categorized by topic:
• Afterlife/Survival of Consciousness: "Surviving Death: A Journalist Investigates Evidence for an Afterlife" (Kean, 2017), Threshold: Journal of Interdisciplinary Consciousness Studies (TJICS).
• After-Death Communication Experiences (ADCs): "The Possible Effects on Bereavement of Assisted After-Death Communication During Readings with Psychic Mediums: A Continuing Bonds Perspective" (Beischel, Mosher, & Boccuzzi, 2014-2015), "Continuing Bonds in Bereavement: New Directions for Research and Practice" (Klass & Steffen, 2018).
• Near-Death Experiences (NDEs): "The Handbook of Near-Death Experiences: 30 Years of Investigation" (Holden, Greyson, & James, 2009), "Consciousness Beyond Life: The Science of the Near-Death Experience" (van Lommel, 2010), Journal of Near-Death Studies.
• End-of-Life Experiences (ELEs) and End-of-Life Dreams and Visions (ELDVS): "The Art of Dying" (Fenwick & Fenwick, 2008), "Comfort for the Dying: Five Year Retrospective and One Year Prospective Studies of End of Life Experiences" (Fenwick, Lovelace, & Brayne, 2010), "End-of-Life Dreams and Visions: A Longitudinal Study of Hospice Patients' Experiences" (Kerr et al., 2014), "End-of-Life Dreams and Visions: A Qualitative Perspective from Hospice Patients" (Nosek et al., 2015).

MHPs are encouraged to explore scientific research, religious communities, and non-religious groups to help clients find comfort, meaning, and support. It is important to note that survival of consciousness does not necessarily require belief in God(s), and atheist or agnostic clients may also find afterlife resources helpful.

Recurring Themes and Editorial Stance

The recurring theme throughout the article is the importance of a client-centered, validating, and non-judgmental approach to assessing afterlife beliefs and spiritual experiences. The editorial stance supports the integration of these beliefs into therapeutic practice, recognizing their significant impact on a client's well-being, grief process, and overall meaning-making. The journal promotes interdisciplinary research and practical applications in the field of consciousness studies, with a focus on the subjective experiences of individuals related to death, dying, and the afterlife.

Title: Threshold: Journal of Interdisciplinary Consciousness Studies
Issue: Vol. 2, No. 1
Date: 2018
Cover Headline: Assessing Afterlife Beliefs

This issue of the Threshold: Journal of Interdisciplinary Consciousness Studies focuses on the topic of "Assessing Afterlife Beliefs," with the primary article authored by Beth Christopherson and Beischel. The journal itself is described as a free, peer-reviewed, online-only, open access publication that disseminates information on interdisciplinary studies of consciousness as it relates to dying, death, and what comes next. It aims to ease suffering by performing rigorous scientific research and sharing results with practitioners, clinicians, scientists, and the general public.

Article: Assessing Afterlife Beliefs

The main article addresses the crucial, yet often neglected, role of afterlife beliefs and spiritual experiences within psychotherapy. It introduces the SRRT (Significance, Relationships, Resources, and Treatment) afterlife assessment guide, developed for mental health professionals (MHPs) to use in a therapeutic setting with an attitude of warmth and respect. The SRRT is designed to help MHPs determine if afterlife beliefs are impacting a client's well-being or presenting issue, and to assess their effects on relationships, identify potential resources, and tailor treatment.

The authors emphasize that while religion and spirituality have been examined in psychological health, afterlife beliefs specifically continue to be overlooked. The SRRT guide is presented as an introductory tool to facilitate competent assessment and integration of these beliefs into therapy, aligning with a two-phase assessment approach.

T: Treatment

This section discusses how clients may want to incorporate their afterlife beliefs and spiritual experiences into their treatment. It suggests that a comprehensive afterlife assessment allows clients to explore additional ways to integrate these beliefs into therapy. Each treatment plan should be personalized, considering the client's cultural background, strengths, meaning-making processes, and struggles related to the afterlife. The article poses key questions for therapists to ask clients, such as how to best support their afterlife beliefs and how to account for them while addressing distress related to a deceased loved one.

It is noted that some clients may appreciate the MHP providing afterlife resources, while others may simply want their beliefs accepted without judgment. Some may seek affirmation of signs from the deceased or guidance in maintaining a continuing bond. The article also highlights the potential benefits of clients openly discussing their intuitive or psychic insights without fear of judgment, especially after experiences like Near-Death Experiences (NDEs), which can lead to increased compassion and a broader sense of life purpose.

Conclusions

The article concludes by reiterating that afterlife beliefs continue to be neglected in discussions about religion and spirituality in psychological health. The SRRT guide is presented as a valuable tool for MHPs to address this gap, offering a structured approach to assessing and integrating afterlife beliefs and spiritual experiences into psychotherapy.

Disclaimer

The document includes a disclaimer stating that the information provided is educational and general in nature, not guaranteeing the accuracy or validity of the content. It is intended solely for mental health professionals working with adult clients and does not replace the ethical responsibility of seeking consultation, practicing within one's scope of expertise, and obtaining informed consent from clients. The research cited is noted as being primarily limited to beliefs and practices prevalent in the United States.

Acknowledgements

The article was peer-reviewed by Dennis Klass, PhD, and Rebecca Merz, PhD, who are thanked for their contributions.

Appendix A: SRRT Sample Questions

Appendix A provides sample questions organized by the SRRT concepts: Significance, Relationships, Resources, and Treatment. These questions are designed to help therapists explore clients' beliefs about the afterlife, their experiences, their struggles, how they maintain relationships with deceased loved ones, and what resources they might find helpful. For example, under 'Significance,' questions include "Do you have any beliefs about the afterlife or about what happens after we die that you feel are important or that you would like to share with me?" and "Are there any aspects of your beliefs in an afterlife with which you are struggling?" Under 'Relationships,' questions focus on continuing bonds with the deceased and how these affect current life. 'Resources' explores who clients can discuss their beliefs with and what types of resources (scientific, religious, or non-religious) they would find beneficial. 'Treatment' questions mirror those posed in the main text about integrating beliefs into therapy and receiving support.

About the Journal

The Threshold: Journal of Interdisciplinary Consciousness Studies (TJICS) is an open-access journal dedicated to interdisciplinary research on consciousness, dying, death, and the afterlife. It publishes original research, reviews, essays, and more, catering to researchers, clinicians, practitioners, and the general public. The journal is published by the Windbridge Research Center, which aims to ease suffering through scientific research and dissemination of knowledge. The content is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License.

Recurring Themes and Editorial Stance

The recurring theme throughout this issue is the importance of acknowledging and integrating clients' afterlife beliefs and spiritual experiences into psychotherapy. The editorial stance is that these beliefs, often overlooked, are significant aspects of a client's life that can impact their mental health and well-being. The journal and the SRRT guide advocate for a sensitive, respectful, and evidence-informed approach to these topics, encouraging mental health professionals to become more knowledgeable and competent in addressing them. The overall stance is one of inclusivity and validation of diverse spiritual and afterlife perspectives within a therapeutic context.