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with a kindly gure who may or may not be surrounded by family and friends of the deceased person (Moody 1975) That gure informs the person that the time for entry into that world has not yet arrived and that he or she needs to return to their earthly existence Accordingly they travel back and nd themselves alive again It is precisely their sense of personal conviction that death is no longer problematic that typi es many of these people Their sense of certainty is given voice and they are often prepared to encourage others who may fear death There are even some groups formed by those who have not had the experience themselves but who gain encouragement from those who have Time will tell if such groups of the very late twentieth century will develop into some kind of religious-like movement Somewhat analogous to near-death experiences are out of the body experiences (OBEs), which some people have also experienced during medical procedures Typically they nd themselves looking down upon their physical body as it is being operated upon, and upon recovery they speak of aspects of what went on around them Some see such experiences as a clear proof of the existence of a separate life-centre or soul that can exist independent of the body Though near-death and out of the body experiences gained a great deal of explicit attention in the 1980s and 90s, occasional examples can be found in different sorts of much earlier and different kinds of literature Bede s eighth-century History of the English Church and People, for example, tells of the monk Fursey who, when unconscious, was taken on a journey into heavenly realms where he saw not only the great joys of the blessed, but the amazing struggles of evil spirits (1955: 168) He even suffered burns from one enduring ery torments in the afterlife, burns that left a permanent and visible scar on his shoulder and jaw, and in this strange way his body afforded visible evidence of the inward sufferings of his soul (1955: 170) This may be one kind of example of what would, in the life of St Francis of Assisi in the thirteenth century, become the stigmata, the marks 148 Fear of Death.

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organization s net costs or increase its revenues compared to what would have been the case if the organization did not possess those resources Changes in customer tastes, the business system structure or technology, however, can render an organization s resources and capabilities less valuable The durability of the value, therefore, becomes an issue Durability refers to the speed with which the resource depreciates Most resources have a limited life span and earn only temporary pro ts; hence the bene ts of speed to market and pioneering Durability relates to issues of the life cycle A temporary gain in sales or market share resulting from an illusory innovation or a spurt of heavy advertising will ultimately fail the durability test An organization that no longer possesses valuable resources and capabilities has two fundamental choices It can develop new and valuable resources and capabilities or apply traditional strengths in new ways For example, the invention and diffusion of portable bottle gas canisters, like those manufactured by CampingGas, signi cantly reduced the value of the skills used in the manufacture of paraf n oil lamps and heaters in the Tilley Lamp Company, a traditional oil lamp manufacturer

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of the suffering and death of Jesus imprinted upon or manifest through the body of this believer In the twentieth century Padre Pio, a much-venerated Italian Catholic priest, was one of the best-known stigmatics There is a peculiar power of death transcendence evident in him through the symbolic power of a priest whose hands bleed from the stigmatic wounds standing at the altar to offer the sacri ce of the Mass, which involves a kind of re-offering of the death of Jesus for the sins of the world Such a gure helps contradict the fear of death and fosters the faithful in their belief in Christ and eternity, for there is a sense in which these Christian stigmatists express a kind of death in the body experience Other cultures, too, offer numerous cases One such is described by Farnham Reh sch for the Mambila of Nigeria He tells of a woman who apparently died and whose journey into the afterlife involved a meeting with the ancestors in a kind of heavenly village in which everything was in excellent condition and included large quantities of goods only then becoming available in Nigeria When the ancestors learned that she still had young children they chided her for leaving the children and said that it was a mistake to have let her die The next thing she knew, she awoke on her bed (Reh sch 1969: 309) In terms of the history of religion both near-death and out of the body experiences share some similarity with experiences related to the making of shamans, those specialists believed to be mediators between the realm of the living and of the otherworld, able to travel between the two and bring some succour to the living The medical context adds a scienti c frame to the hope for death transcendence and shows how the human engagement with death is ever-changing in form.

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