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How Should Therapists Respond to Client Accounts of Out-Of-Body Experience? Alexander De Foe Monash University International Journal of Transpersonal Studies Volume 31 | Issue 1 Article 10 1-1-2012 How Should Therapists Respond to Client Accounts of Out-of-Body Experience? Alexander De Foe Monash University Follow this and additional works at: https://digitalcommons.ciis.edu/ijts-transpersonalstudies Part of the Philosophy Commons, Psychology Commons, and the Religion Commons Recommended Citation De Foe, A. (2012). De Foe, A. (2012). How should therapists respond to client accounts of out-of-body experience? International Journal of Transpersonal Studies, 31(1), 75–82.. International Journal of Transpersonal Studies, 31 (1). http://dx.doi.org/10.24972/ ijts.2012.31.1.75 This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. This Special Topic Article is brought to you for free and open access by the Journals and Newsletters at Digital Commons @ CIIS. It has been accepted for inclusion in International Journal of Transpersonal Studies by an authorized administrator of Digital Commons @ CIIS. For more information, please contact [email protected]. How Should Therapists Respond to Client Accounts of Out-of-Body Experience? Alexander De Foe Monash University Melbourne, Australia During an out-of-body experience (OBE) a person experiences their center of consciousness from a spatial location that is distinctly different to their physical body. Prior research has suggested that psychologists and psychotherapists may be reluctant to discuss the content of their clients OBE accounts due to a lack of understanding about the nature of these experiences. Yet, other research has highlighted the substantial value of discussing OBEs in the therapeutic process. This paper examines the literature in order to assess the value of utilizing person-centered dialogue and guided visualisation as counselling approaches for working with clients who have had OBEs. Keywords: out-of-body experience (OBE), altered states of consciousness, near-death experience (NDE) any counsellors and psychotherapists, dreams may be more likely to also have had OBEs in whether working within a transpersonal or the past (Parra, 2009). It has also been suggested that, mainstream framework, appreciate the value due to their vivid nature, OBEs can offer clients more Mof exploring experiences of transcendence with their psychological insight than dream accounts in some clients. However, it is only recently that research has instances (see Levitan & LaBerge, 1991). Anecdotal considered the value of working with clients who report a evidence from experients further suggests that OBEs particular type of transcendence experience, namely, the can be quite vivid, meaningful, and memorable. In some out-of-body experience (OBE). OBEs have been studied cases, these experiences can have a transformative impact within the discipline of parapsychology at depth (Irwin & on one’s life, bearing significant psychological value Watt, 2007) and are among the most commonly reported and symbolism for the experient (Tobacyk & Mitchell, types of altered states of consciousness. Ellison (1988) 1987). and Irwin (1985) estimated that approximately 10% of Autoscopic hallucination (AH) and near the general population have had an OBE at least once death experiences (NDEs) merit a brief mention here, in their lifetime. During an OBE, a person experiences as research in related literature has used these terms his or her consciousness shifting from the physical body interchangeably with the term OBE. Blanke and Mohr to a distinctly different spatial location. Irwin and Watt (2005) noted that during AH: provided an example of one OBE account in which the [A] person experiences seeing his double in experient stated: “I was sitting in the bath when I became extracorporeal space without leaving his own body aware that I was in the ceiling corner of the room looking (no disembodiment). As compared with OBEs, down at myself in the bath” (p. 175). individuals with AH experience seeing the world Those who experience OBEs often report a from their habitual visuo-spatial perspective and vivid sensation of leaving the physical body and either experience their “self,” or center of awareness, inside finding themselves in an environment that resembles their physical bodies. (p. 189) their physical surroundings or an imaginary dream- like environment (Levitan & LaBerge, 1991). Previous OBEs differ from AH experiences in that the research has found a correlation between dream experient often reports a distinct sensation of separation absorption and OBE likelihood, which suggests that those from the body during an OBE (Ellison, 1988). OBEs who are prone to daydreaming and intense absorption in occur in a wide range of contexts (Irwin & Watt, 2007), TherapistInternational Response Journal toof TranspersonalClient-Reported Studies OBEs, 31(1), 2012,International pp. 75-82 Journal of Transpersonal Studies 75 while NDEs tend to occur in near-death circumstances with clients in the counselling session. Exploring OBEs specifically. Aside from these differences, a substantial during the therapeutic process could help shed light number of overlaps can be noted between NDEs and on how a client’s prior OBEs have impacted on their OBEs based on the reported content and the impact of point of view about life, their key relationships, and the experience found in anecdotal case studies of both even their awareness of existential questions about life phenomena. It may be that OBE can be adopted as an and death. umbrella term to encompass both AH and NDE as OBEs and Psychopathology there is a substantial overlap in content reported among he current literature examining OBEs has consi- experients. Tdered factors that may cause or contribute to OBEs, In considering the psychological impact of with little research exploring the therapeutic benefit of NDEs related to suicide, Greyson (1981) found that exploring OBEs and their content. Few researchers have NDEs can reduce future suicidal tendencies. Greyson pondered the question: How can we come to understand stated that those who attempt suicide and experience OBEs in order to gain a glimpse into the rich and an NDE in some cases report that their concept of complex world of clients? Parra (2009) and Twemlow death becomes reconceptualized after their experience. (1989) suggested that a lack of research into clinical These individuals find that their perspective about life approaches for working with clients who have had OBEs and death alters as they experience their consciousness has left a number of psychologists and psychotherapists momentarily existing beyond the physical death of the uncertain about how to approach the topic. Parra body. Often, during their experience, these individuals suggested that clients often feel uncomfortable speaking come to find a new sense of inner peace and encounter to their therapist about their OBEs for fear of ridicule “ego-death experienced during a NDE . to escape or judgement. This is consistent with Twemlow’s claims, from painful emotions and sensations” (p. 13). Greyson which stated that a number of practitioners, especially suggested that this commonly reported experience of psychiatrists, tend to misattribute OBEs as a form transcending one’s self-concept during an NDE can be of psychopathology. Twemlow noted that OBEs are therapeutically beneficial for helping one to deal with normal experiences reported across a broad population difficult and painful emotions. and that it is a misconception to term these experiences Monroe (1992) noted that encounters with as abnormal or pathological. spiritual entities, deceased family members, and even Research has found that OBEs are common manifestations of God are quite common during across the general population and are not indicative OBEs (and NDEs), all of which can have significant of psychopathology (Blackmore, 1986; Ellison, 1988). implications for the experient and can impact upon However, in some cases an overlap between OBEs their belief system. Apart from containing meaningful and hallucinations associated with certain mental visual content, OBEs have been associated with intense health disorders or neurological factors can be noted. emotions reported among experients. Gabbard, Jones, Blackmore reported that those who have been diagnosed and Twemlow (1982) noted that profound sensations of with schizophrenia experience hallucinations and body “joy, freedom . and peace” (p. 454) often arise during distortions that overlap with phenomena reported in OBEs. Further, due to the impact that OBEs can have OBE accounts, such as a sense of body displacement. on one’s belief system and emotions, counsellors and Further, Blanke, Landis, Seeck, and Spinelli (2003) psychotherapists might consider giving more attention to found that some OBEs may have a neurological basis: their clients’ OBEs, as these experiences offer significant “Both disintegrations (personal; personal-extrapersonal) opportunities for personal growth and expanding are necessary for the occurrence of OBE and AS spiritual awareness. [autoscopy], and that they are due to a paroxysmal In the recent two decades, transpersonal cerebral dysfunction of the TPJ [temporo-parietal therapists have turned their attention to exploring junction] in a state of partially and briefly impaired client experiences of dreams, connection to intuition, consciousness” (p. 223). Therefore, it is suggested that and the spiritual dimension of the self. However, the a link exists between neurological factors, mental
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