End of Life Experiences (ELEs) include deathbed phenomena (DBP) such as visions, clocks stopping synchronistically at the time of death, shapes leaving the body, light surrounding the body and strange animal behaviour. The ELE in the form of deathbed-visions has been widely reported, and is found in biographies and literature from all ages and in many cultures.
Following an End of Life Experiences (ELE) pilot study with a palliative care team, 38 nurses, doctors and end-of-life carers from two hospices and a nursing home took part in a 5-year retrospective followed by a 1-year prospective ELE study.
ELEs are not uncommon
The study suggested that ELEs are not uncommon occurrences – deathbed-visions were reported by up to two-thirds of the interviewees and the study participants confirmed that ELEs differed from drug-induced hallucinations, occurring in clear consciousness. These visions were seen as comforting and supportive to the dying.
However, for many relatives of the dying, ELEs were seen as the ‘elephant in the room’ during discussions about death and grieving. When the dying or their relatives try to talk about them they often feel their experiences are not validated or, especially if they are talking to non-medical friends or acquaintances, they are thought of as being mistaken in what they have seen or heard.
Signs of impending death
Interviewees noted that ‘Mommy visiting’ language signified the imminence of death, and that the dying seemed to be unafraid and hopeful at the prospect of being collected by deceased loved ones. Often the dying underwent a change of mood from agitation and distress to peaceful acceptance. Language used by the dying who experienced these events included phrases such as ‘I’m coming’ and ‘He/she is waiting for me’.
ELEs are an important part of the dying process
First-hand accounts suggested that during the last few weeks and days of life, some of the dying felt the need to reconciles differences with family members, or underwent profound life-reviews. These ELEs were viewed as an important process which helped the dying resolve inner conflicts so they found release from restlessness and anxiety, and died in peace. This was a time when strong feelings of love and acceptance were recognised both by the dying and their relatives and brought comfort to both the dying and the bereaved.
The study found that nearly all the ‘visitors’ were dead family members with very few of the visions reported being of religious figures or icons. However, in the few studies which have been carried out in North America and India, religious figures appear more frequently in deathbed visions which suggests a strong cultural element.
The study also found that many people who had witnessed or experienced these end-of-life phenomena felt uncomfortable about discussing them and that something which was intensely meaningful to them was often dismissed as insignificant.
References:
A full list of references is available in the Reference Material section.
- Fenwick, P., Lovelace, H. and Brayne, S (2010). Comfort for the dying: five year retrospective and one year prospective studies of end of life experiences. Archives of Gerontology and Geriatrics, 51.
- Mendoza, MA (2008). We Do Not Die Alone: Jesus is Coming to Get Me in a White Pickup Truck. Georgia: Ican Publishing.
