A Q&A with Judy Hall, author of “Crystal Skulls”

Are you interested in learning more about Crystal Skulls? Read on for a great Q&A with Judy Hall!


Are the skulls just a New Age fad?
Indeed not, they’ve been around for thousands of years. But the time has come for them to share their wisdom, regardless of whether they are ancient skulls or not. They do want to usher in a ‘new age’ of expanded consciousness.

How did you come across them?
In 1976 in the Museum of Mankind in London. A life-sized flawless crystal with more than a tinge of blue about it reached out and grabbed me. Its mesmerising eyes were alive with intense intelligence. It was a truly awesome experience. I gazed into it, watching an ancient civilisation going about its daily business. I thought I stood there for a few minutes, it turned out to have been almost two hours. I had been seduced. But it took another forty years for me to begin to collect skulls. I’d met several over the intervening years. The lovely skull-keeper Edwin Courtney introduced me to his huge collection in the faded grandeur of a ballroom in a decrepit Bolton hotel. They lifted the gloomy atmosphere, but didn’t grab me. It took a visit to Glastonbury, the home of all things magical, mystical and downright weird, to get me hooked. Now I have an ever growing collection.

What is their history?
It goes right back into prehistory, often as actual skulls that were plastered and painted, or as stone heads. But jade and other crystal skulls have been found that date back to the Stone Age. the Olmecs (1200–400 BCE) commonly carved huge stone heads and skulls in all kinds of stone including rock crystal (quartz). The skull sizes range from small pendant beads to larger than life sculptures. Although many are carved from stone, gem-quality jade skulls are also known from the first millennium BCE. In ancient China examples of jade skulls go back as far as the Neolithic era examples being found from between 4000 to 6000 BCE that can be up to life-sized. They were also carved in quartz and amber—which was highly prized in the ancient world as a medicine and was carried along a well-established trade route from the Baltic.

Does it matter whether they are genuinely old artifacts or not?
No, it doesn’t because it’s a separate consciousness that takes up residence in the skull that is communicating. That consciousness can just as easily access a new skull.

How can someone work with a new skull they have bought?
Once a skull has been cleansed (all crystals need to be cleansed before use), they can be used for healing, insight, guidance and wisdom-gathering. Some skulls arrive with a being already in residence, but others need to be activated and the being invited to communicate. But it’s important to check out that this is a being with high consciousness, not just some random entity that’s looking for a home. The skulls can be held or placed on your body. It depends on what is needed. Often holding one in your hands or looking into its eyes is enough. My book details many applications and ways of accessing the skulls. It’s important to choose the right kind of crystal skull so there’s guidance on doing that, too.

Lastly, any strange facts you’d like to share?
It is said that one ancient crystal skull that is at least 1,500 years old recently changed hands for over $1m. It had been kept in a bank vault in San Jose, California, for many years and, perhaps not surprisingly, remains there. It is a very dark purple amethyst and was reputed to have sat on the desk of the former Mexican President, Porfirio Diaz. The President was of Mesoamerican-Mixtec ancestry. Ami reappeared in 1979 when a Mayan shaman priest, Francisco Reyes, purchased the skull, which was sent to the United States. In 1983 Ami was put up as collateral on a loan that was not repaid. It was acquired in 1985 by a group of businessmen who have now sold it on.


A trained healer and counselor, Judy Hall has been psychic all her life and has had experience with many systems of divination and natural healing methods. Judy has a BEd in Religious Studies, with an extensive knowledge of world religions and mythology, and an MA in Cultural Astronomy and Astrology from Bath Spa University. Her specialties are past life readings and regression, soul healing, reincarnation, astrology and psychology, divination, and crystal lore.

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A Conversation with Stephen Dinan

Looking to learn a bit more about Sacred America, Sacred World? Check out the conversation below with Stephen Dinan.


What do you mean by Sacred America?

Sacred is a word that binds us together in the mystery of life and links us into a single human family. In a truly sacred world, no one is ultimately our enemy. A sacred worldview leads to a life filled with respect and reverence.

We then connect the term “sacred” to America. America means many things to the world, ranging from a shining city on the hill that flies the flag of freedom to a feared military empire. Much can be said about the current state of America’s character, but perhaps the most essential is that America has a pioneering spirit, always experimenting to find something that works better, never resting for long on our past, always seeking the next higher possibility or the newest frontier. We are not a country that stagnates for long; America is a roaring engine for evolution.

It is that spirit of innovation, adventure, and possibility that needs to inform this exploration of what happens when “sacred” and “America” come together. Sacred America is a call for us to reach for our highest destiny as a country. I believe our truest destiny is not built on our desire to be number one, but rather a humbler sense of calling, animated by a spirit of global service. We are called to explore new frontiers politically, economically, and even spiritually, not just in service to our own citizens, but in service to the world.

What are we shifting towards politically?

I believe that we are transitioning to a truly global era in which we will, once and for all, eradicate war and unite as a human family as never before. We see this happening remarkably rapidly in the realms of technology, travel, and business. But it’s also happening with our consciousness and our politics. We’re increasingly becoming global citizens first, national citizens second. I believe America simply must play a leading role in this transition, embracing it as the path beyond the waste and tragedy of war and towards real health, sustainability and prosperity for all. I believe the pathway forward requires the best of both progressive and conservative values and a collaborative style of politics that seeks higher ground. Global accords and councils will replace the endless posturing of the military era.

You say that you are a progressive who has learned a lot from conservative values? Say more.

I used to be a more strident progressive who would see conservatives as the problem rather than part of the solution that represents a complementary value system. Conservatives tend to focus on preserving what has worked in the past, which is a useful function.

In the human body, we have strong elements required for health that basically protect our homeostasis. Too much change happening too quickly is dangerous for our body and for life. Conservatives often play the same role in a society, minimizing the risk of chaotic change and preserving core values, commitments, and culture. Having a strong foundation actually allows us to grow further and so I have evolved to see and honor conservatives for their role in maintaining traditions and American character even while I still focus on the ways we are naturally evolving to another level— a “more perfect” union.

I’ve found conservative values and perspectives a good cross-training in my role as a spiritually-based CEO, where it’s imperative that I not risk everything on each new idea. The Buddha taught the Middle Way as the more enlightened path and that also applies to drawing upon the best of conservative perspectives while opening to new possibilities for innovation and cultural expression, which tends to be the focus of progressives.

What do you see as some of the most significant shadow issues that America hasn’t faced?

There are many interrelated shadow issues that America is often reluctant to face but I think at the root is an unwillingness to see ourselves as the aggressor and victimizer. Ultimately, this stems from never being able to face the Native American genocide and African enslavement that formed the twin sins of our early history.

If we undertake a much deeper healing of these wounds, which will require humble
contrition and an inventory of our shadow side, it becomes easier to see the ways that we are still perpetuating injustice and oppression in the world.

We can all do outreach and healing work ourselves and ultimately it’s helpful to have a kind of national healing and reconciliation, with public apologies the way Australia did with their native peoples. If we’re in denial more generally, it’s hard to own the specifics now.

We also have a large shadow issue around unaccountable forces exerting a lot of power domestically and internationally, from finance to covert operations.

Why do we move beyond Washington gridlock?

I don’t see the answer as simple but it begins with seeing the intrinsic, sacred value in other perspectives, even ones we strongly disagree with. When we start identifying only with one group “against” another, we slowly start turning them
into caricatures and demeaning them in various ways. This process of polarization has gone on for a long time with political parties. So I think the ultimate solution is very personal; it’s about building bridges of curiosity, respect, and understanding, and recognizing that true, lasting solutions to extremely complex problems require the best thinking of both parties and ideologies so that some hybridization of solutions is going to be best.

We may not come to consensus on major issues but we can come into deep dialogue and human exchange. Reaching out a hand of friendship across the aisle is ultimately one of the most important things we can do as citizens. The women members of the Senate have been a great example in that regard, often creating breakthroughs through their very personal connections with members of the other major party.


Stephen Dinan is the CEO of The Shift Network and a member of the prestigious Transformational Leadership Council and the Evolutionary Leaders group. As the former Director of Membership and Marketing at the Institute of Noetic Sciences, he was the driving force behind the Shift in Action program. He also directed and helped to create the Esalen Institute’s Center for Theory & Research, a think tank for leading scholars, researchers, and teachers to explore human potential frontiers.

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John L. Steadman on H. P. Lovecraft

John L. Steadman, author of H. P. Lovecraft and the Black Magickal Tradition, goes into a bit more depth about the horror writer in the conversation below. Enjoy!


In your book, Lovecraft is associated specifically with the practice of black magick, as opposed to white magick, which has unpleasant connotations in the minds of some readers. Are you suggesting that Lovecraft or his works could be considered evil?

Determining whether or not a person or action is “evil” depends solely on the person or the action itself when judged in terms of behavior or effects. Certainly, a black magickian can be described as good as long as he or she acts ethically, while a white magickian can be considered evil if his or hers actions are harmful to others. In Lovecraft’s works, his view of the magickian is definitely black, but not necessarily evil. His magickal practioners perform their craft to either gain knowledge or power; the fact that some of the these practitioners end up becoming evil is besides the point.

Why do critics and readers refer to Lovecraft’s stories at Cthulhu Mythos?

The term “Cthulhu Mythos” was coined by August Derleth, a friend and colleague of Lovecraft. Lovecraft himself referred to his Mythos stories jocularly as “Yog-Sothothery” and he didn’t formally categorize his stories or divide them up into specific, disparate groups. It is correct that Cthulhu isn’t a major player in the Mythos stories; this Great Old One does only appear in The Call of Cthulhu (1926). But Derleth’s designation seems to have “stuck” in spite of this fact and is generally accepted by readers and critics.

Occult writers often link Lovecraft with Aleister Crowley. In fact, one of these occultists, Peter Levenda, argues that Lovecraft had ma naged to establish a link between himself and Crowley’s Holy Guardian Angel, Aiwass. Is this true?

In a letter written to Emil Petaja, dated March 6, 1935, Lovecraft associates Aleister Crowley with the English decadents of the 1890’s: “In the 1890’s the fashionable decadents liked to pretend that they belonged to all sorts of diabolic Black Mass cults & possessed all sorts of frightful occult information. The only specimen of this group still active is the rather over-advertised Aleister Crowley…” Lovecraft’s view of Crowley here is not surprising; in the mid 1920’s, Crowley and his disciples at the Abbey of Thelema in Cefalu were expelled from Italy by Mussolini and the newspapers in Europe and the US were full of accounts of the lurid rituals and practices that took place at the Abbey. Crowley was universally headlined as the “Wickedest Man in the World”, and labeled a Satanist; thus, Lovecraft’s view of Crowley necessarily reflected the negative press coverage. Other than this, however, there is no evidence that Lovecraft knew anything else about Crowley. Certainly, Lovecraft didn’t forge any link with Aiwass, or indeed, with any extra-terrestrial entity; he didn’t even know who or what Aiwass was, and Lovecraft had no knowledge of Crowley’s experiences on April 8, 9 and 10 in 1904 when Liber AL vel Legis was dictated to Crowley via Aiwass.


John L. Steadman is a scholar of H. P. Lovecraft and western occultism and has been a magickal practitioner for more than thirty years. He is currently a college English professor at Olivet College in Michigan. Visit him at www.johnlsteadman.com.

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David M. Jacobs Discusses Alien Abductions

A great conversation with David M. Jacobs about UFOs, aliens and his book, Walking Among Us.


What is this book about?

Walking Among Us describes the methods by which hybrid aliens are infiltrating into human society. It outlines exactly how they live in apartments, get food, furniture, and become normal citizens in America.

How and when did you become interested in the study of UFOs and aliens?

I was trained as a historian but as a sideline in 1965, while an undergraduate at UCLA, I became interested in studying UFO reports. By 1968, in graduate school at the University of Wisconsin- Madison, I was a UFO field investigator reading and learning everything I could about the subject. I obtained my PhD in 1973 and in 1974 taught at the University of Nebraska-Lincoln, before moving to Temple University in Philadelphia in 1975. Starting in 1977, I began teaching “UFOs and American Society” in the American Studies program. It was the only full credit, upper level, course on the subject in the country. After meeting pioneer abduction researcher Budd Hopkins in 1982, I studied the subject under his tutelage and began doing hypnosis with abductees in 1986. I have previously published four books about UFOs and abductions: The UFO Controversy in America (1975), Secret Life (1992), The Threat (1997), and UFOs and Abductions: Challenging the Borders of Knowledge (edited, 2000).

What do aliens look like?

Some look like the standard gray aliens that one sees in advertisements and on the sides of buses. Actually, there are several types all working together. Insectlike ones appear to be in charge, tall and small gray ones do much of the “medical” work, then there are “hybrids” that are combinations of humans and aliens. These hybrids run the gamut from quite alien looking to being quite human looking.

What happens during abductions?

I have written three books outlining this question. It is important to know that all communication with aliens is telepathic and abductees are under complete mental and physical control during abductions.  In most abductions there are a series of “Table Procedures” during which physical, mental, and reproductive activities are administered to people.  These include taking sperm, ova, along with neurological events such as staring into a person’s open eyes from a distance of a few inches or even touching foreheads. Most procedures are unrecognizable as a human physician’s examination. Then they are required to have interactions with odd looking beings who resemble a cross between aliens and humans. They see these beings as babies, toddlers, children, adolescents, young adults, mature adults, and, for some reason, not older adults.  They have specific interaction with these beings and they are incorporated into the abduction milieu with “jobs” to do and they faithfully carry out their responsibilities.  When they return from abductions, they forget within seconds what has happened to them.

Are aliens studying and experimenting on humans?

This is a common misconception.  There is no evidence that this is a study of humans or a learning situation.  The abduction phenomenon is a program with a beginning, middle, and end.  It is goal directed.

How are aliens going to achieve their goals?

There will be a gradual societal integration of human looking hybrids, whom I call “hubrids” who, with abductee’s help, will integrate into the society.  Eventually their numbers will match those of humans and they will be able to accomplish their as yet unknown goals

Why is this book different than other books about UFO abductions?

After fifty years of studying UFOs and abductions this book is the culmination of my work. The thrust of the abduction phenomenon has been to use abductees in a program of alien integration into the society. Starting in 2003, I began to hear accounts of the implementation of that program as abductees told me about helping hybrids live here. The book describes, in part, the critical role that abductees play in this invasion. It gives testimony about how abductees are helping hybrids become citizens who live and work here.


David M. Jacobs is an American historian and recently retired associate professor of history at Temple University specializing in 20th-century American history and culture. Jacobs is also well known in the field of UFOlogy for his research and authoring of books on the subject of alien abductions.

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One-on-One with Ashley Davis Bush, LCSW

Ashley Davis Bush, LCSW, author of Hope & Healing for Transcending Loss discusses grief and loss in the conversation below.


How long does grief last?

The impact of grief lasts as long as love lasts, i.e. forever. However, there is a difference between acute grief and subtle grief. Acute grief, the sharpest and most severe grief eventually fades to a subtle, background grief. However, acute grief resurfaces at times throughout the years in brief ‘grief bursts’. And then, the feelings eventually subside once again to subtle grief.

When will I be my old self again?

You won’t be going back to the old you. There is a new you being formed that is evolving even now. This new you will be impacted by loss as well as by love. Just as all experiences in your life help you learn and grow, this one will as well.

What should I say to my friends who tell me to ‘move on’? Well-meaning friends and family might encourage you to ‘move on’ because they cannot tolerate your pain and they want you to be happy. However, the essence of the grieving process is to feel your grief, express your grief, and incorporate your loved one. It’s not a simple or a quick process. When you are ready to ‘move forward’, it will be with your loved one’s presence firmly in your being. Explain this to your friends and then thank them for their concern about your wellbeing.

Is it best to stay busy and keep distract? I don’t want to wallow in my grief.

Certainly it makes sense to take ‘breaks’ from your grief. It’s true that you don’t want to get stuck in a place of wallowing. However, the pain of grief has to be felt completely and repeatedly in order for it to shift. You must feel in order to heal. Think of feeling the grief in ‘doses’ that are interspersed with the busy-ness of life. Many people are afraid to fully feel their feelings because it is so painful. It’s true that allowing yourself to feel takes a great deal of courage (and the process isn’t particularly encouraged in our culture). But it’s a necessary journey in order to begin to heal and grow through grief. Allow yourself to feel badly knowing that the pain has a purpose.

Is it possible (or desirable) to stay connected to my loved one?

Absolutely! In fact, this is part of a healthy grieving process. Your relationship with your loved one continues even though they are no longer on the planet. Therefore, it is healthy to talk to them and about them, to remember them, to look at photos, and even to write or journal to them. You can use your connection to a deceased dear one to help fuel your continued connections with others who are still on the planet.

No one wants to talk about my loved on, what should I do?

Often people are afraid to mention your loved one because they are afraid to upset you. They don’t realize that you are already upset and that mentioning your loved one is like a gift to you. You can gently let them know that you love hearing about your loved one and knowing that he or she isn’t forgotten. You can also lead the way and be the one who initiates sharing memories and feelings.

Is it possible to transcend loss?

Yes. Transcending Loss has to do with gaining a new perspective. In that new perspective, meaning can be made with space for new openings. When a door closes, another opens. . . sometimes this means a new spiritual life, a new cause, a new commitment, a new investment, a new understanding, a new awareness about life and death. Transcending loss is a choice that is always possible at any point in the process but generally is more possible as time passes.


Ashley Davis Bush, LCSW, is the internationally bestselling author of six self-help books including the classic Transcending Loss. She has appeared on the Diane Rehm Show, MSNBC, Fox News, The Iyanla Show, and countless radio programs. She earned a BA from Smith College and an MSW from Columbia University’s School of Social Work. Visit her at www.ashleydavisbush.com.

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A Conversation with Philip Zimbardo and Nikita Coulombe

Looking for an interesting read? Enjoy this conversation with Philip Zimbardo and Nikita Coulombe about Man, Interrupted.


You are writing about generational issues. Why did you separate genders and deal only with males?

PHIL: Because, young men are failing academically, socially, and sexually as never before. In contrast, young women are surpassing their male counterparts in every field: in schools at every level— elementary schools, high schools, universities, at work places. With surveys, interviews, and research we tried to determine the symptoms, find out the causes and implications. We concluded that many young males of this generation could be described as shy, introverted, impulsive, and lacking conscientiousness. My concern in the coming years, if this process continues, is that young men will opt out of society all together.

You claim that dysfunctional families hit our young generation. But why more boys than girls? Do you argue for a traditional family when it is going through dramatic changes?

PHIL: In an ideal family mother and father give different things to children. They give different kinds of love. Mothers give unconditional, nurturing love. Fathers demand discipline and give love conditionally. They reward their kids according to their achievements. But now many boys grow up without a father at home due to single motherhood and high divorce rates where fathers are less likely to get custody. Without fathers, young men lose their motivation to achieve.

NIKITA: Being raised by a single mom creates a ripple effect throughout a young man’s life, from elevated stress hormones as a child, higher likelihood of ADHD and behavioral problems as an adolescent (there is also reciprocal causality between gaming and ADHD), and not having proper male role models to show him the way to be a man and later on a father himself. Even for young men that do have a father the average teen boy spends just half an hour per week in one-on-one conversation with his dad versus 44 hours in front of a TV or computer screen.

Why are boys attracted to video games?

PHIL: Due to social isolation, lack of real life goals, and stifling social roles reinforced by a lack of positive male role models, boys find joy “living their life in their room.” They can win in the game, and they can win without any negative consequences. Because they are unsuccessful in real life they seek security, validation and satisfaction in cyberspace. Video games are exciting, intense, and full of actions, full of becoming “warriors.” But this addiction can cause a series of problems: they lose real relationships, after all the video excitement they find school, and any work boring. It can result in mental disorders. And it can bring out excessive aggressiveness from them if they are playing violent games.

According to your book the other new addiction for young men is the online pornography.

PHIL: High speed online pornography is a new phenomenon that became ubiquitous in the last several years. It cannot be compared to anything else in this field; it is widespread, accessible to anyone. A researcher sifted through over 400 million Internet searches and found that 55 million were erotic content. Huge number! In most cases these web sites are free, or very cheap. No supervision, no restrictions, young boys can easily get access to these websites on their smart phones and laptops.

Why are young men more susceptible to video game and porn overuse than young women?

NIKITA: There are two parts. The first is the types of games that are currently available. When we surveyed 67 high school students, most of them girls, most independently responded with a variation of “Video game content and advertisements cater to male interests such as first person shooter games, violence, racing, super heroes, and sports.” The girls were telling us they didn’t find those kinds of competitions meaningful, they think girls feel discouraged from gaming because chat rooms are abusive or mocking and have low expectations of female gamers. Additionally, research has found men are more likely than women to become addicted to games, but again, that could have something to do with the type of games.

The other part is fatherlessness. By far, this stands out across all nations as a cause of why young men are failing academically, wiping out socially, and flaming out sexually with women.

How much porn are young guys using?

NIKITA: One in three boys is now considered a “heavy” porn user, watching more times than they can count. A recent survey found that the average boy watches nearly two hours of porn every week. Most young men we talked to said regular porn use is common by age 15, and the average age young people first have sex is 17. So if the average guy has watched 2 hours of porn every week since he was 15, and each porn session is 9 minutes long, he’s already had nearly 1,400 porn sessions before he’s ever had real life sex.

But how should they deal with the new technology?

PHIL: Technology is wonderful. It gives us so many opportunities. But we have to find the balance between how much time to spend in front of our computers, and cell phones and time out for People. I am always concerned about the things Internet Addicts don’t do: they don’t form real relationships, don’t communicate with each other directly, don’t go out, don’t travel, don’t do sports, don’t read, don’t create, and so on.

Can you recommend any solutions for these complex problems?

PHIL: I believe everybody has to help in some way, has to be engaged. The government can have more family-oriented initiatives. I would suggest more and better sexual education at schools. With higher salaries more male teachers should be attracted to schools. Female teachers are wonderful, but both boys and girls perform better with same-sex teachers. Right now boys are going from female dominated home environments to female dominated school environments, and they need a balance with male role models. I would urge cooperation not competition between boys and girls at school. We have to have more male mentoring programs. We need mentors who can be father figures for boys. The media has an important role, too. Do they want to promote anorexic models and deadbeat dads? Or do they want to give a more realistic representation of modern men and modern women?


Philip George Zimbardo is a psychologist and a professor emeritus at Stanford University. He became well-known for his 1971 Stanford prison experiment and has since authored various introductory psychology books, textbooks for college students, and other notable works, including The Lucifer Effect, The Time Paradox, and Shyness. He is also the founder and president of the Heroic Imagination Project.

Nikita D. Coulombe is a writer and artist who worked with Philip Zimbardo for several years. Together they co-authored the TED eBook Demise of Guys. Passionate about understanding human nature, she co-founded the sex education blog, BetterSexEd.org.

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A Conversation with The Linns

Enjoy the conversation below with Sheila Fabricant Linn, Dennis Linn & Matthew Linn about near-death experiences and their book, The Gifts of Near-Death Experiences.


What is a near-death experience?

A near-death experience is an experience in which people who appear to be dead or in danger of death leave their body, find themselves fully conscious in another realm, and then return to this life. The stages of an NDE may include:  separation of consciousness from the physical body; heightened senses; intense feelings of peace and love; passing into or through a tunnel; encountering a brilliant and loving light; encountering other beings, such as mystical beings or deceased relatives and friends; an altered sense of space and time; a review of every moment of one’s life in which there is no judgment and only love; visiting unworldly realms; an experience of universal knowledge; encountering a boundary or barrier; returning to one’s body, often with a new sense of the purpose of one’s life.

How common are near-death experiences?

Near-death experiences are common, well-documented, and similar across cultures throughout the world.  Current estimates are that between four and fifteen percent of the world’s population have had an NDE.  Therefore, almost everyone has either had one or knows someone else who has had one.

Why do you think people are so interested in near-death experiences?

The general public has been interested in near-death experiences since the publication of Raymond Moody’s book Life After Life in 1975. In the years following, these experiences have been studied extensively and many more books have appeared on the topic. Interest in them has only grown, in part because modern resuscitation techniques have allowed more people to return to life and have also given NDEs increased credibility in the medical community.

At one level, some of the fascination with NDEs may be because they often result in great leaps in personal growth. At another, deeper level, we believe NDEs remind us of where we came from. Many people who have had NDEs report recognizing the realm in which they find themselves, and describe it as their “real home,” the home they knew before their life on earth and the home to which they will return.

What are the typical effects of a near-death experience?

NDEs often result in great leaps in personal growth. For example, even sociopaths may return from an NDE with a conscience and a capacity for genuine love. The after effects of NDEs have been carefully researched and typically include loss of the fear of death, healing of deep hurts, increase in self-esteem and compassion for others, a sense of union with all things, an increased sense of social justice and concern for the environment, and a clearer sense of how to fulfill one’s purpose in life.  People who have had NDEs typically change their vocation by moving away from a focus on material success and moving toward service to others and care for all life.

How has writing this book affected you personally?

Writing this book has confirmed our memory of coming from the place described by people who have had near-death experiences, and given us a more abiding perspective on the gift of our life here.

We always knew there was life after death, but writing this has also helped us look forward even more to returning to the place from which we came, and meeting loved ones who have already gone on.  Thus, any fear of death we had has diminished.

We are also more aware that everything counts and nothing is lost.  Often when we are making a decision about how to handle a situation, we ask ourselves, “Am I doing the most loving thing, and how will I feel about this decision look during my life review?”

Most of all, writing this book has helped us own our true size, as we grow in the awareness that comes to many NDErs that we ourselves are the Light and we are love. 

Who is this book for?    

All three of us are introverts, and parties or other social gatherings can be an ordeal for us.  Our usual strategy is to find at least one person we know well, and stay near that person.  Since we began writing this book, we have found ourselves walking into a room full of people and discovering that we could have a meaningful conversation with anyone there.  As soon as someone asks us what we are doing currently, and we tell them we are reading and writing about near-death experiences, their eyes widen, their attention seems to focus, and they start asking questions.  Almost always, they know someone who has had an NDE, and surprisingly often they have had one themselves.  Even the skeptics seem fascinated.  So, we believe this book is for anyone.

This book is also for people in caring professions such as nursing, medicine, hospice, counseling and psychotherapy, ministry, spiritual companioning, education, etc.

The NDE transcends culture and religion, while encompassing the fundamental teachings of all religions, so much so that Dr. Ring has called it “the universal donor.”  Therefore, we have written The Gifts of Near-Death Experiences in a way that we hope will have universal appeal.   We believe the NDE, with its consistent message of love and peace, is an important source of healing for our world at this time.  We want this book to be part of that healing.


Sheila Fabricant Linn, Dennis and Matthew Linn work together as a team, integrating physical, emotional, and spiritual wholeness. They have taught courses on processes for healing around the world. They are the authors of 23 books, including 2 books for children and those who care for them. These books have sold over a million copies in English and have been translated into more than 20 languages. Dennis and Sheila live in Colorado with their son, John. Matt lives in a Jesuit community in Minnesota. Visit them at www.linnministries.org.

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