Near-Death Experiences – Part 1

I’ve had a number of near-death experiences over the years. Almost all of these were the result of sheer stupidity doing risky things. I recently read an account by someone who survived having seen certain death approaching. That and other recent circumstances have got me thinking about my own experiences and meditating on death and dying more generally.

In this post I remember two incidents in which I was knocked unconscious and would never have known about it if I had died. These experiences had a far greater impact on me and my feelings about death and dying than any of the incidents where I realized that death was a probable outcome.

The water slide in question

In the early 2000s, I was in South Africa for three weeks as one of the staff for a WHO global training course. The course was being held in a small game park and resort, which was closed to general visitors. There was a water slide which was also closed, but several of us persuaded the staff to open it one lunch time for us. The water slide was a fully enclosed tube with water running through it which ended over a small swimming pool about 2 metres deep. My friend J and I were the first two there and each did a slide down the tube. I sat up in the tube and found there was too much friction so that I went down quite slowly.

For my second slide, I lay down completely flat in the tube. I do now remember the initial moments, going quite fast and bouncing around in the tube. I must have hit my head on the side of the tube on the way down because I was unconscious when I entered the water and went to the bottom of the pool.

J had gone down before me and was already walking back up the path to the top of the slide. Halfway up he looked back and saw me lying on the bottom of the pool. He initially thought I was clowning around and kept walking. But when he looked back again, I was still in the bottom of the pool. He ran back down to pull me out of the water. I was bleeding heavily from a cut over one eye, and he told me later he thought my skull was broken and my brains were coming out.  I regained consciousness a few minutes later, I don’t know whether he did resuscitation or I started breathing on my own. I asked him what happened and where was I. When he told me we were in South Africa, I was astonished. I had no memory of going to South Africa or any idea why I would be there. I was as astonished as if someone had just told me I was in Siberia.  I knew who I was and who J was, but I had no memory of anything that had happened in the last few weeks.

An ambulance came, and I was taken to the nearest town with a hospital, where they took X-rays of my head and neck. And debated for some time whether the signs of fractures in my neck vertebrae were new or old (they were old). I was fitted with a neck brace and they stitched up the split skin over one eye. My amnesia gradually disappeared over a period of a day or so, until eventually I could remember the initial part of going down the slide and starting to oscillate. But the actual blow to the head and the aftermath before I came to has remained a blank.

After the accident

It was an existential shock to realize that if I had not been pulled out, but drowned, I would never have known. I would not have known I was about to die. Amnesia meant my mind was a blank in the minutes leading up to possible death. It was profoundly disturbing to realize it was entirely possible I would die without ever knowing about it. And it continues to be a realization that I keep revisiting.

I also realized that the state of being dead is nothing to fear. I experienced “not being there” in any form and its nothing at all to be afraid off. You don’t exist, and there is nothing to experience the not existing.

The second experience occurred a couple of years later in Geneva. I had left work to ride to the gym on my bicycle. I was riding in the bus lane on a road which went down a long slope from the World Health Organization. I was riding quite fast and became worried that a bus might be coming up behind me. I looked back and in doing so steered the bike into the gutter. I hit the gutter at speed and went over the front handlebars. 

That is the last memory I have until I suddenly became aware that I was on my bicycle and covered in blood. I was bleeding quite profusely from skin loss on legs and arms and riding in heavy traffic. I had no idea where I was at all but knew from my injuries that I must have been in some sort of accident. I got off the bike and rang my wife on my mobile. I explained I had been in an accident and had no idea where I was. She told me to go to the nearest street corner and tell her the names of the streets. I did that and it turned out I was near the main train station about three and a half kilometres from where the accident occurred.

She came and got me and took me to the hospital, where they diagnosed concussion (duhh!), cleaned and bandaged my wounds, and kept me overnight under observation. When I returned to work and told colleagues what had happened, one of them told me he had seen me on my bicycle riding in the traffic and had not noticed anything unusual. Apparently I am capable of riding in traffic while unconscious. Or perhaps conscious but without any memory-retention ability. I could easily have ridden in front of a car and been killed. As with the first experience, if that had happened I would never have known.

I guess death was a more certain possible outcome for the South African experience. If my friend had not seen me on the bottom of the pool and got me out in time, I would have almost certainly died. This was a much more traumatic experience (after the event) than other “near-death” experiences where I was conscious and realized I was likely to die. I’ll write about them in a later post.

I recently read a blog post by Nathan Hohipua in which he argues that it is impossible to (truly) imagine our deaths, and that the only possible attitude towards death is one of anxiety. He claims that “The light of consciousness cannot really, truly imagine its own extinction” and concludes that “Anxiety is the only possible response to death because it’s just what it is to contemplate something that literally can’t be contemplated because it is the end of all possibility of contemplation.

I think he is wrong in generalizing his own inability to imagine the state of being dead to others. In the waterslide accident, I truly feel that I came back from an experience identical to that of being dead. No memory, no awareness, no experience, nothing. If I had not come back, I would never have known it. That realization has been profoundly disturbing. But the state of being dead? I experienced “not being there” in any form and its nothing at all to be afraid off. You don’t exist, and there is nothing to experience the not existing. I may be missing something, but I don’t have any problem accepting that there will be a future point after which I simply don’t exist. Its exactly the same as before the point in time at which I started to exist (some time after conception).  I have not existed for billions of years and I will also not exist for billions more.

The process of gradually losing function and experiencing pain and possibly loss of mental functioning, whether through ageing or illness, that is a completely different issue. And something that does worry me. I am working on accepting and letting go of the mental drama about it. And eventually when needed, do some contingency planning and prepare a living will. Nathan Hohipua says that if someone tells you they have completely accepted their death, they are deceiving themselves. That likely is true in some cases. And might be true if you are referring to the process leading up to the point of death. But completely untrue for me, if you are referring to the state of being dead. I’ve experienced it, and its nothing to be afraid of.

Breath: the new science of a lost art —- a review

In two earlier posts about breathwork (here and here), I described my experiences with Wim Hof breathwork and transformational breathwork. More recently I have done a three-day holotropic breathwork retreat and a workshop on transformational breathwork, which gave me the chance to experience a range of breathing techniques.

A friend recommended I read Breath: the new science of a lost art, by James Nestor. Published in 2020, this book became a New York Times bestseller. It describes Nestor’s 10-year journey exploring various forms of breathwork and the scientific research about them.

The first half of the book examines breathing methods for improving health. Nestor focuses extensively on nose breathing versus mouth breathing and on various “under-breathing” techniques which are said to make dramatic differences to chronic lung conditions such as asthma and emphysema, as well as promoting general good health and increased endurance and athletic performance. Nestor spends some time discussing his experiment in solely mouth-breathing for two weeks (his nostrils were physically blocked for the duration) followed by two weeks of solely nose breathing. He taped his lips shut at night so he would not mouth-breath while asleep.  He took extensive measurements of physiological indicators and other factors, such as time spent snoring. Mouth breathing resulted in substantially worse health and mental states, as well as higher blood pressure and heart rates. Nose breathing resulted in dramatic improvements. He also reviews a lot of research and ancient knowledge supporting these conclusions.

James Nestor having his nasal passages examined

This half of the book was fascinating, and I’ll certainly experiment with some of the techniques. Although he warned that breathing methods will not cure cancer or make an embolism go away, this part of the book still reminded me of books I’ve read where the author claims their diet, exercise, or whatever, will cure all your health problems and turn you into a high-functioning human.

Wim Hof, the Iceman

The second part of the book looked at breathing techniques which are more extreme and claimed to be radically transformative. These include various forms of breathwork which affect the autonomous nervous system and can improve immune system function and the ability to withstand extreme cold. Wim Hof breathwork is a well-known form of this and Nestor spends quite some time reviewing studies of it, and investigating the biological mechanisms involved.  He does practice some Wim Hof breathwork with an instructor, but as far as I could tell, did not actually include cold exposure training.  He much more briefly discusses holotropic breathwork and his discussions with Stan Grof and other holotropic breathwork instructors.  He did one holotropic breathwork session early in his exploration of breathing methods and did not experience much at all. He is dismissive of other participants who had dramatic experiences, noting that their breathing did not appear much more intense than his and that their experience came on very quickly. He largely dismisses the effects of holotropic breathwork as psychosomatic (due to set or setting rather than the breathing technique).

I was disappointed in the inadequacy of his approach to understanding it. My experience is that the results of holotropic and other forms of breathwork is very dependent on your willingness to open to rather than resist the experience (yes, set is important). To a greater extent than in psychedelic drug trips, the holotropic breather is largely in control the intensity of the experience. In my first transformational breathing session, I held back from allowing the bodily energy and emotions full expression due to embarrassment, but later I found that I would very rapidly start to experience powerful emotions and bodily energy in a breathwork session.  Nestor’s description struck me as that of someone who had held back in their first and only holotropic session.

A third type of breathwork covered in the second part of the book involves drastically increasing the concentration of carbon dioxide in the air breathed. Normal outdoor air concentration of CO2 is around 0.04% and carbon dioxide therapy involves breathing a mixture of 15-35% CO2 with normal air. Although blood oxygen levels do not change significantly, the very high concentration of CO2 induces an intense fear of not being able to take another breath and arises from chemoreceptors in the brainstem. It is a much more primitive and uncontrollable biological reaction than fear mediated by the amygdala. I recently met someone who told me he had purchased a cylinder of CO2 and was experimenting with breathing mixtures involving around 7% CO2.  He claimed that this invoked a very intense fear of death which enabled him to break through to deep unconscious fears and address them. At the time I had not read this book and thought he was a nutcase. Nestor claims that this form of conscious breathwork (a much more intense version of breath-holding practice) allows the practitioner to develop much greater chemoreceptor flexibility and tolerance. In effect, it vaccinates the practitioner against excessive stress responses to events in their life. Hmm, its an extremely unpleasant experience, and I think I will pass.

James Nestor breathing high concentration of carbon dioxide

While I was disappointed at Nestor’s lack of interest in exploring holotropic and related forms of transformational breathwork, I did learn a lot and enjoyed reading the book overall. I can see why it was a bestseller in the pandemic period, when no doubt many people were stuck in lockdown with time to experiment. Anyway, I’m heading to the bathroom now to shave off my moustache so I can tape my mouth shut tonight.

Atheism and Spirituality

Late last year I volunteered to participate in a research study on psilocybin-occasioned mystical experiences.  I completed an online survey and later was interviewed by the principal researcher in a more than hour long semi-structured zoom interview. In the survey, I had answered a question on religious affiliation with “Atheist”. During the interview, the interviewer expressed surprise that I practiced Zen meditation as she equated atheism with a materialist philosophy.  I in turn was surprised at her assuming that a spiritual practice implied a belief in God or gods, particularly as my practice was to a large extent within a Zen Buddhist context, which does not treat the historical Buddha as a god or invoke concepts of gods.

I refined my thoughts on this topic in several online discussions, where I found both religious believers and some other atheists were very hostile to the idea that an atheist could have a spiritual practice. And I noticed that some of the atheists who did say they were spiritual, defined “spiritual” in terms of experiences like the enjoyment of a sunset or a moving piece of music, or the feeling of being part of nature.  

Continue reading

Zazen, left brain, right brain, self

During the last COVID wave, while activities were restricted and I was largely staying at home, I intensified my zazen (sitting meditation) practice. With more attention to my  practice, I was surprised to find I was easily sitting for 45 minutes and spending less of that time lost in thoughts and more time simply being present here-now aware of the arising and passing on random thoughts, sensations and sensory inputs.

There are four main categories of things that distract my attention from being here-now:

  • Largely verbalised thought sequences. These can be somewhat spontaneous, jumping across subjects and concerns, or more focused on solving a problem, thinking through a situation or piece of work to be done, planning, strategizing, worrying, pondering the past or future.
  • Distracting sensory stimuli with associated thoughts and emotions, eg. An intrusive noise, an insect flying around or crawling on my skin, an itch, or an ache or pain.
  • Images that appear in the minds eye. These can be random or connected.
  • Full-blown dream-like visions or daydreams, sometimes short, sometimes long.

I also occasionally experience auditory or olfactory hallucinations. For example, a voice saying something, or a distinct smell.  But these are rare.

Continue reading

Neurotransmitters and brain function

Although I’ve taken a general interest in brain function and states of consciousness, until the last few years I really only paid much attention to the relationship between brain waves and states of consciousness, and in particular the use of brainwave entrainment methods to facilitate certain states (see earlier post here). Only in the last few years have I looked more closely into the complex and interacting roles of brain waves, neurotransmitters and various brain networks.

By Thomas Splettstoesser (www.scistyle.com), https://commons.wikimedia.org/w/index.php?curid=41349083

Neurons (nerve cells) in the brain form elaborate networks, with each neuron having up to 15,000 connections with neighbouring neurons at contact points called synapses. While the nerve impulse travel through the neuron as an electrical impulse, it does not cross the gap known as the synaptic cleft but rather stimulates the release of a chemical messenger: a neurotransmitter. This crosses the synaptic cleft and is received by neurotransmitter receptors on the target cell. A neurotransmitter with increase (excitatory) or decrease (inhibitory) the probability that the target cell will produce a nerve impulse.

There are three main types of neurotransmitters in the brain: small molecules used for fast signal transmission between neurons, small used for slower modulation of network activity, and large molecules (peptides) used for even slower modulation of cell circuit functions. Most neurons have receptors for most of the neurotransmitters in all three of these categories.

Continue reading

Psychedelics and the health risks of drugs, alcohol and tobacco

In the last decade or so, there has been a renaissance of interest in the therapeutic potential of psychedelics. While natural psychedelic substances have been used by humans for many thousands of years, psychedelics had a massive cultural impact on the West in the 1950s and 1960s. Albert Hoffman, a research scientist working for the Swiss pharmaceutical company Sandoz, accidentally invented LSD (lysergic acid diethylamide) in 1938 and discovered its psychedelic properties five years later. In 1955, a New York banker named Gordon Wasson sampled the psilocybe (magic) mushroom in Mexico and published an article on his experience in Life magazine.

Scientists discovered the role of neurotransmitters in the brain in the 1950s, and psychedelics inspired scientists to search for the neurochemical origins of mental disorders previously thought to be psychological. Psychedelics were also used in psychotherapy to treat various disorders, including alcoholism, anxiety and depression, with some promising results, although these studies generally did not reach modern standards of research design.

However, psychedelics were also embraced by the counterculture and became linked in the mind of authorities with youth counterculture and the anti-Vietnam war protests. By the end of the 1960s, most Western governments had outlawed and forced underground the psychedelic drugs which had been legal in most places previously, and also shut down all scientific research.

In the 1990s small groups of scientists managed to start conducting various trials of the therapeutic uses of psychedelics and this has led to the so-called psychedelic “renaissance” in which larger well-designed trials of psychedelic use for treating a range of mental disorders are being carried out by research groups at institutions such as Imperial College London, Johns Hopkins University and New York University. Just today, it was announced that the Australian government will be providing $15 million funding for clinical trials into the use of psilocybin and other psychedelics for the treatment of mental illnesses, including depression and PTSD. Michael Pollan’s book How to Change Your Mind gives an excellent account of the history of psychedelics, both above ground and underground, and the psychedelic renaissance, and was a best seller. See also this article by Michael Pollan on the “Psychedelic Renaissance”.

As part of my work on the global burden of disease for the World Health Organization (WHO), I carried out several assessments of the direct and indirect health impacts of the use of drugs, alcohol and tobacco. I recently did an approximate update to year 2019 for deaths directly due to drug use disorders (overdoses and directly toxic effects) and indirect deaths from road injury, suicide and infectious diseases attributable to drug use. A proportion of HIV, hepatitis B and hepatitis C deaths can be attributed to injecting drug use with contaminated needles. The great majority of direct and indirect deaths due to drug use are due to the use of opioids, both illicit and pharmaceutical opioids. Very few deaths are associated with psychedelic drug use, but I was curious to get a ballpark estimate for comparison with other drug deaths. I will present a brief summary of the broad estimates of drug-attributable deaths, then review evidence on the likely contribution of psychedelic drugs.

Continue reading

Explorations of hypnagogia during lockdown

The restrictions during the second wave of covid-19 have been less severe in Geneva than during the first wave, although France has closed my nearby border until mid-December and instituted strict lockdown again. However, I went to a bakery the other day and saw a notice that said people aged 65 and over were asked not to leave home. I had been keeping pretty much at home in any case, and one of the things I decided to do in this period was to see whether I could achieve WILD, ie. wake-induced lucid dreaming.  I’ve previously had success with DILD (dream-induced lucid dreaming) which is the best known technique and involves becoming aware you are dreaming while you are in a dream. WILD involves transitioning directly from the hypnagogic state into the dream state while maintaining awareness throughout.

The hypnagogic state is the transitional state between wakefulness and sleep, during which images, dreamlike visions and other sensory experiences may occur. To achieve WILD, you aim to remain aware as an awake dreamlike vision transitions into a full-blown dream as you fall asleep. I started to pay close attention to what I was seeing and experiencing during the hynagogic period, aiming to stay consciously aware as the dreamlike fragments arose, and to figure out how to figuratively “dive” into the dream. But this goal was postponed as I became fascinated with the variety of hypnagogic phenomena I experienced as I lay with my eyes closed transitioning towards sleep.

Continue reading

Breathwork and sensed energy

In an earlier post, I described my experience with transformational breathwork and the Wim Hof method. I’ve continued to practice these, and to do some online sessions with the breathwork instructor from the retreat I attended late last year. In looking around for more information on breathwork, I came across a book by David Lee called “Life force: Sensed Energy in Breathwork, Psychedelia and Chaos Magic” (Norwich: The Universe Machine, 2018).

Lee gives an overview of and simple instructions for ten types of breathwork, as well as discussing their various purposes and effects, and the relationships between them. This is interesting enough, but his approach to understanding breathwork completely changed my experience of it. He describes the book as an exploration of “sensed energy” and schemes of belief that work best for experiencing, cultivating and manipulating these subtle sensations. In particular, he frames breathwork in terms of the arousal and relaxation of sensed energy.

Transformational breathing produces within minutes a tingling within the hands and feet and a sense of energy surging around the body. Lee advises to simply witness this energy as it circulates and coalesces into definite sensations and emotions. Layers of unresolved emotion may surface and the high level of sensed energy helps them to resolve. So breathwork may untangle pain and discomfort from the past. Lee describes how to modulate the intensity of the breathwork to hover in the space between suppression of this unresolved material and its too intense activation, allowing a process of resolution to occur, rather than repression or re-traumatizing. I certainly experience intense emotions at times during breathwork, and the periods of “tantrum” and application of pressure to particular points on the body enable you to intensify and experience or release these intense emotions.

Continue reading

Breathwork and altered states of consciousness

Until recently I had paid little attention to breathwork techniques for achieving non-ordinary states of consciousness.  I’ve done zen meditation for many years now, on and off, and spent quite a bit of time paying attention to the breath, counting the breath etc, but I had been somewhat sceptical of claims I had read that breathwork could induce psychedelic-like experiences.

Late last year I went to a 5 day retreat in the Netherlands which introduced me to a number of new (to me) practices aimed at personal transformation. Among these were breathwork sessions which introduced me to several forms of breathwork, including the form of energising breathwork taught by Wim Hof, the Iceman. Our facilitator was a trained Wim Hof instructor. He also taught us another form of breathwork, called transformational breathwork, and I will describe one of my transformational breathwork sessions at the retreat.

Continue reading

Is ASMR an altered state of consciousness?

A few days ago, I was watching Would I Lie to You (WILTY), a BBC panel show in which contestants have to bluff about their deepest secrets…and the opposing team have to find out which ones are true. One of the best things on TV.  On this particular episode, a mystery guest Charlotte came onto the show, and each member of one team had to explain how they knew Charlotte.  Joe Lycett claimed that “In the evenings, I like to relax by watching videos of her wrapping gifts on YouTube. “

It turned out to be true. Afterwards, I looked up Charlotte on YouTube and found a video of her wrapping presents.

Continue reading