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人威尼斯正版官方网站前一秒钟会有七种感受

发布时间:2017-05-01 01:02:02来源:未知点击:

人威尼斯正版官方网站前一秒钟会有七种感受 美国著名心理学家雷蒙德·A·穆迪博士在研究过150个濒死体验者(经历过“临床死亡”后复生的人)的案例之后,试图为人们揭开死亡真相 尽管濒死体验发生的情境,以及亲历该种体验的个人性格都有着巨大的差别,但需要肯定的是,在这些人“濒死体验”的陈述中,存在着不可忽视的相似性——我把它们大体归纳为14条,并按照感受出现的先后次序排列的 明知死讯 他们亲耳听到医生或是在场的其他人明确宣告自己的死亡他会感觉到生理的衰竭到达极限 体验愉悦 “濒死体验”的初期有一种平和安详、令人愉悦的感受首先会感到疼痛,但是这种疼痛感一闪而过,随后会发觉自己悬浮在一个黑暗的维度中一种从未体验过的最舒服的感觉将他围 奇怪声音 在“濒死”或者“死亡”的时候,有奇怪的声音飘然而至一位年轻女子说,她听到一种类似乐曲的调子,那是一种美妙的曲调 进入黑洞 有人反映他们感到被突然拉入一个黑暗的空间你会开始有所知觉,那就像一个没有空气的圆柱体,感觉上是一个过渡地带,一边是现世,一边是异域 灵魂脱体 发现自己站在了体外的某一处观察自己的躯壳一个落水的男人回忆说,他自己脱离了身体,独自处在一个空间中,仿佛自己是一片羽毛 语言受限 他们竭力想告诉他人自身所处的困境,但没有人听到他们的话有一名女子说,我试着跟他们说话,但是没人能听到 时间消失 脱体状态下,对时间的感受消失了有人回忆说,那段时间里,他曾不停地出入自己的肉体 感官灵敏 视觉、听觉比之前更加灵敏一个男子说,他从未看得如此清楚过,视力水平得到了不可思议的增强 孤独无助 在这之后,会出现强烈的孤独感一位男子说,他无论怎样努力都无法和别人交流,所以,“我感到非常孤单” 他“人”陪伴 这时,周围出现了别的“人”这个“人”,要么是来协助他们安然过渡到亡者之国,要么是来告诉他们丧钟尚未敲响,得先回去再待一段时间 出现亮光 在“濒死体验”最后的时刻,会出现亮光这道光具有某种“人性”,非常明确的“人性” 回望人生 这个时候,当事人会对一生做一次全景式的回顾当亲历者用时间短语来描述它时,都是“一幕接着一幕,按事情发生的时间顺序移动的,甚至伴随着画面,当时的一些感觉和情感都得以重新体验” 边界阻隔 在这时,人会遇到一道可以被称作是“边缘”或者“界限”之类的东西,阻隔你到某个地方去,关于它的形态有多种表述:一摊水、一团烟雾、一扇门、一道旷野中的篱笆,或者是一条线 生命归来 如果有幸被救活了,在“濒死体验”进行到某种程度后,人们必须“回来”在最开始的时候,许多人都想赶快回到身体中去,但是,随着濒死体验的深入,他开始排斥回到原来的身体,如果遇上了光的存在,这种情绪就更为强烈 随后,你就真的“回来”了 人是一种相当依赖精神的生物,当人“濒死”时,一道微弱的白光就可以让死亡变得不那么可怕人死的时候,整个一生都将被重新评价,这种评价完全不依赖于你是否腰缠万贯,身份地位是否显赫,而仅仅取决于在你一生里与他人分享的爱和温暖有多少 来源:《家庭科学》, 原标题: 文化探索:威尼斯正版官方网站前一秒钟会看到什么 ==================================   by P.M.H.Atwater, L.H.D., Ph.D. The near-death experience is defined as an intense awareness, sense, or experience of "otherworldliness," whether pleasant or unpleasant, that happens to people who are at the edge of death. It is of such magnitude that most experiencers are deeply affected - many to the point of making significant changes in their lives afterward because of what they went through. The closer an individual is to physical death, the more apt he or she is to have one, although "near-death-like" experiences can occur without the threat of imminent death. We know now because of research done in Europe and North America that drugs, oxygen deprivation, temporal lobe seizures, psychological disorders, and other possible mediators are not causal, neither do they describe or account for the full range of near-death states and the aftereffects which follow. A signature feature of the phenomenon is that no matter how long an experiencer is without vital signs - no pulse, no breath, no indicators of brain activity - not only will little or no brain damage be found afterwards, but, the average individual will begin to display an unexplainable enhancement of intellect. It is a fact. . .most experiencers come back smarter than they were before. How long are these people without vital signs? I and most other researchers agree - somewhere between 5 to 20 minutes. It is not unusual for an experiencer to be without vital signs for about an hour. Nor is it unusual for them to revive in the morgue. . . much to the shock of morgue personnel. None of this is unusual. Most cases with women arise from crises involving birth, miscarriage, rape, or hysterectomies. Most cases from men are heart-related or result from acts of violence. With kids, its either birth trauma or accidents, usually drownings or suffocation; a large number also emerge from surgery and situations of abuse. Near-death episodes are powerfully real, whether brief or lengthy, and defy the label of "hallucinations." None of us can consider ourselves to be professionals if we ignore or fail to study the impact this phenomenon has on experiencers, their families, and the general public who hears about them. Contrary to popular musings on the subject, there are clearly four types of near-death states. I discovered this in my own research which began in 1978 and currently numbers sessions with over 3,000 adult and 277 child experiencers. You all should have a copy of the chart on types. Follow along with me as I go over it. Please notice a subtle, psychological profile that seems to be present with each, as if predicative of who might have what type: THE FOUR TYPES OF NEAR-DEATH EXPERIENCES 1) Initial Experience (sometimes referred to as the "non-experience") Involves elements such as a loving nothingness, the living dark, a friendly voice, or a brief out-of-body experience; perhaps a visitation of some kind. Usually experienced by those who seem to need the least amount of evidence for proof of survival, or who need the least amount of shakeup in their lives at that point in time. Often, this become a "seed" experience or an introduction to other ways of perceiving and recognizing reality. Incident rate: 76% with child experiencers; 20% with adult experiencers 2) Unpleasant and/or Hell-like Experience (inner cleansing and self-confrontation) Encounter with a threatening void or stark limbo or hellish purgatory, or scenes of a startling and unexpected indifference, even "hauntings" from one's own past. Usually experienced by those who seem to have deeply suppressed or repressed guilts, fears, and angers, and/or those who expect some kind of punishment or discomfort after death. Incident rate: 3% with child experiencers; 15% with adult experiencers 3) Pleasant and/or Heaven-like Experience (reassurance and self-validation) Heaven-like scenarios of loving family reunions with those who have died previously, reassuring religious figures or light beings, validation that life counts, affirmative and inspiring dialogue. Usually experienced by those who most need to know how loved they are and how important life is and how every effort has a purpose in the overall scheme of things. Incident rate: 19% with child experiencers; 47% with adult experiencers 4) Transcendent Experience (expansive revelations, alternate realities) Exposure to otherworldly dimensions and scenes beyond the individual's frame of reference; sometimes includes revelations of greater truths. Seldom personal in content. Usually experienced by those who are ready for a "mind stretching" challenge and/or individuals who are more apt to utilize (to whatever degree) the truths that are revealed to them. Incident rate: 2% with child experiencers; 18% with adult experiencers Life reviews are common components of Pleasant and Unpleasant types, but seldom show up in Transcendent states - not at all with Initial ones. Whether the episode was brief and consisted of only one to three elements, as with Initial Experiences, or lengthy and filled with a complex range of elements, the deciding factor as to its impact is intensity. Please note that even simple experiences with hardly anything to them, if intense enough, can engender the same cascade of aftereffects as those which are more involved. High stress exists as a commonality in what pushes human consciousness to transform how it functions. But what causes the peculiarities of high stress? Since the aftereffects of near-death states and consciousness transformations, no matter how caused, are the same or similar, and since near-death states can happen to anyone, at any age, I would like to use them as a model to explore the larger genre of transformations of consciousness. The personal needs of individual experiencers are an important aspect of both near-death scenario storylines and the event's timing Here's a synopsis of what I have noticed about this during the 23 years I have been conducting research: Most episodes happen during major junctures or times of unusual stress in the person's life, when spiritual guidance or direction would be most helpful. • With young children, relatives and caregivers can be affected as well - to the degree that it's almost as if the child had the experience for them. Yet, the extent to which the episode transformed the youngster becomes important and more apparent as he or she matures, and can become a quiet but powerful directive in the life path chosen by the child once grown. • Causes and conditions of death can reflect, at least symbolically, the experiencer's past or current psychological growth; maturity, or lack of it. • The initial spirit greeters at death's threshold always match whatever is necessary to alert or calm the experiencer, be it adult or child. • As the episode deepens, the scenario's message parallels almost exactly the subconscious needs of the individual at that moment in time. • The life review and any session that covers lectures or advice reflects whatever was omitted, ignored, or not yet learned in life by the experiencer involved. • Afterward, the experiencer's behavior tends to shift toward a desire to express that which has been undeveloped or partially developed - physically in the sense of brain function/nerve sensitivity, psychologically in the sense of personal growth/maturity, spiritually in the sense of a personal relationship with Deity or God - as if whatever traits are missing in the individual's overall maturing process are now being "filled in." I never cease to be amazed at how forthcoming experiencers are when asked to evaluate what happened to them. Almost to a person they say, "I got what I needed." This blunt answer suggests that another agenda may be in force besides that of the personality self: perhaps that of a greater version of the self - the soul. Whatever the truth of this, and it may never be proved one way or the other, the need factor is plainly obvious as to timing, storyline, and outcome of near-death states - not in the sense of predetermination or wish fulfillment, but, rather, in terms of a subconscious "agenda" of a higher, more spiritual order. What impresses me the most is how the scenario people experience always catches their attention in the precise way and manner that is the most effective for them. Near-death scenarios hardly ever touch on what most of us might expect considering the gravity of that person's life choices and deeds. The subtle psychological profile I discovered to be present with each type seems somehow to be "predictive" in the sense of who has what. This profile is consistent with the vast majority of people I had sessions with - regardless of their race, educational level, status, religious beliefs, or location. Although much more research needs to be done to establish how universal this pattern is, so far it has withstood the scrutiny of researchers and experiencers alike. Looking again at the four types, you could shorten their general description to read like this: 1) Initial Experience - awakening to a greater reality. 2) Unpleasant Experience - untangling false perceptions; Pleasant Experience - recognizing true values and priorities; Transcendent Experience - embracing universal oneness. When you shorten the subtle psychological profile in this manner, it becomes illustrative of development stages in the growth of human consciousness, both personally and en masse, as consciousness expands to embrace the responsibility we all share as members of the same universal family. Because of what I have seen in my research, I no longer consider near-death states to be any sort of anomaly. Rather, I consider them to be part of the larger genre of transformations of consciousness, no matter how caused. Because the aftereffects of all of these states, if the occurrence was intense enough, are the same or similar, I now refer to the entire process of transforming consciousness as a brain shift/spirit shift. Near-death cases are on the increase. Even way back in 1997, U. S. News & World Report estimated over fifteen million in the United States alone. Judging from the extent to which experiencers change - irrespective of personal beliefs and preferences - and the long-term effects of those changes, and we have every reason to believe this is historical, it is evident to me that evolution is involved. And it is also evident to me that transformations of consciousness, especially near-death states, may indeed be the "engine" that drives evolution. The way consciousness is evolving today bears the mark of forces far greater than anything we can isolate or define through research. Experiencers return from transformative states convinced of a mission they are to do, a job they must perform for The Greater Plan of Humankind. They speak of love and oneness, cooperation and service, making a difference in society. And they talk about God. What are we to make of all of this? What are we to conclude? That there is more to life than we think there is. And that people like myself, for I am a near-death experiencer as well as a researcher, can be so transformed by the intensity of an otherworldly experience. . . that they are never the same again. For more information about Dr. Atwater's work: