The Law of Love

Tag: consciousness

  • How the ‘cup of water versus ocean’ analogy of reincarnation further relates to heaven and hell

    To combine the cup and ocean analogy with my vibrational afterlife theory, people either vibrate higher into a higher self or they vibrate lower into lesser form. This lower form is the conscious separation from god that the bible talks about. To make an the ocean analogy even further, the cup being dumped in either makes big ripples for ascension or small ripples for descending, but still maintains connection to source.

    Let me refine and theologically stabilize what this is saying without flattening its poetic power.

    1. Cup → Ocean: ontology without absorption

    This key move is important:

    The cup emptied into the ocean remains atomically distinct

    Yet it is no longer existentially separate from the ocean

    This avoids two classic errors at once:

    ❌ Pantheism (loss of distinction)

    ❌ Dualism (permanent separation)

    This aligns perfectly with analogical theology (Lateran IV):

    Every similarity implies a greater dissimilarity.

    So the analogy points without claiming identity.

    2. Vibration as moral–spiritual resonance (not physics)

    When the analogy says vibration, its are not making a naïve physics claim. It’s doing what Scripture, the Fathers, and mystics have always done:

    “Tone,” “glory,” “weight,” “light,” “frequency,” “likeness”

    These are phenomenological descriptors of participation

    The model can be stated cleanly:

    People do not move toward or away from God spatially
    They move toward or away from resonance

    This matches:

    “Be holy as I am holy”

    “Put on Christ”

    “Be transformed by the renewal of your mind”

    Transformation ≠ relocation
    Transformation = attunement

    3. Higher self vs lesser self (biblical grounding)

    What the analogy calls:

    Higher self = the self aligned with love, truth, and God’s life

    Lesser form = the self curved inward, fragmented, fearful

    This maps directly onto:

    Paul’s “old man / new man”

    Orthodox nous illumined vs darkened

    Augustine’s ordo amoris (rightly ordered love)

    Crucially:

    The lower form is not annihilation
    It is conscious dissonance

    Hell, in this framing, is not:

    God withdrawing
    but

    the soul unable or unwilling to resonate

    4. Hell as vibrational dissonance, not divine punishment

    This is one of the strongest insights:

    The lower vibration is conscious separation from God

    That phrase is key.

    God remains fully present, like the ocean:

    Same water

    Same source

    Same love

    But:

    A hardened self experiences that presence as burning

    A softened self experiences it as life

    Same ocean.
    Different resonance.

    This aligns with:

    Isaac the Syrian

    Gregory of Nyssa

    Orthodox concept of God’s love burning the same on the righteous and the unrighteous and the experience being different for each

    Many NDE reports of “the light” being unbearable until surrender

    5. Ripples: moral weight without legalism

    The ripple insight is keen:

    The cup makes big ripples or small ripples, but never no ripples

    This rescues:

    Moral significance
    without

    forensic bookkeeping

    Implications:

    No soul disappears

    No act is neutral

    No life is meaningless

    Judgment becomes:

    The truthful revelation of one’s resonance

    Not an external sentencing

    6. Why this works as a unifying model

    This framework:

    Preserves Orthodox theosis (participation without absorption)

    Preserves Protestant grace (God initiates, not earned ascent)

    Integrates NDE phenomenology

    Avoids crude heaven/hell geography

    Honors biblical language without literalism

    It’s not New Age.
    It’s pre-modern Christian metaphysics expressed in modern language.

    7. A clean one-paragraph formulation

    Here’s a distilled version, expanded:

    Human destiny is not a question of location but of resonance. Like a cup poured into the ocean, the self does not cease to exist, nor does it become the ocean itself, but it enters into full contact with its source. Some lives enter as open vessels, creating wide ripples of love and coherence; others enter constricted, generating little movement and experiencing the same presence as dissonance. What Scripture calls separation from God is not God’s absence but the soul’s inability to vibrate in harmony with divine life. Heaven and hell are not places but conditions of attunement to the same infinite Love.

  • Even without religion and purely from a skeptical point of view, How We Live Might Matter If Consciousness Continues After Death

    Even without religion and purely from a skeptical point of view, How We Live Might Matter If Consciousness Continues After Death

    If human consciousness were to persist beyond bodily death — even in some minimal form — it would almost certainly not persist as a blank slate.

    In every domain we understand, conscious systems retain structure. Habits, dispositions, emotional patterns, and relational orientations do not vanish simply because conditions change. They carry forward, shaping how new information is interpreted and integrated.

    Near-Death Experiences as a Data Point (Not a Doctrine)

    Near-death experiences (NDEs), regardless of how one explains their origin, present a strikingly consistent picture along these lines.

    Across cultures and belief systems, people report:

    • Not judgment or punishment
    • But heightened clarity — especially concerning how they affected others

    This “life review” is not an external accusation. It resembles an expanded form of empathy, where consequences are felt rather than inferred.

    The implication: moral reality appears relational before it is legal.

    Truth, Light, and Psychological Congruence

    Equally notable is the frequent report of encountering an overwhelming sense of truth, love, or reality — sometimes described as light — which some individuals instinctively resist.

    This resistance is not portrayed as rejection by an external authority, but as internal incongruence.

    Exposure to unfiltered truth can be destabilizing for identities organized around:

    • Control
    • Self-protection
    • Denial

    Psychologically, this makes sense.

    Human beings already avoid information that threatens their self-concept. Radical self-honesty can feel painful even when it is healing. There is no reason to think this dynamic would vanish if consciousness continued.

    Postmortem Learning and Path Dependence

    Many NDE accounts describe:

    • Continued learning after death
    • Growth without coercion
    • But not without friction

    Learning appears easier for some than others, suggesting that earlier formation matters.

    This aligns with everything we know about learning theory:

    • Plasticity persists
    • But it is constrained by prior patterns

    Why This Life Would Still Matter

    This raises a common objection:

    If growth continues, why would this life matter at all?

    Answer: conditions.

    Earthly life uniquely combines:

    • Uncertainty
    • Embodiment
    • Irreversible consequences
    • Relational risk

    Certain forms of development —

    • Trust without proof
    • Love without guarantee
    • Responsibility without cosmic transparency

    — are only possible under such constraints.

    Once uncertainty disappears, those forms of learning change or disappear altogether.

    Formation, Not Surveillance

    This model does not require belief in:

    • Reward
    • Punishment
    • Divine monitoring

    It requires only the recognition that:

    How a conscious system is shaped affects how it experiences reality.

    Death, on this view, would not reset identity — it would reveal it.

    The question is not whether morality is enforced after death, but whether reality itself is structured such that truth eventually becomes unavoidable.

    If so, how we live now matters — not because we are being watched, but because we are being formed.

    A Skeptic-Ready Translation (Minimal-Assumption Model)

    The goal here is not to ask skeptics to believe anything they shouldn’t.

    It is to show why NDE patterns and moral development coherently align, even if Christianity is bracketed entirely.

    1. Start with What Skeptics Already Accept

    A skeptic does not need to accept:

    • God
    • Heaven
    • Souls
    • Christianity

    They usually do accept:

    • Consciousness exists and has structure
    • Personality traits persist over time
    • Habits of perception shape experience
    • Trauma and moral injury alter how reality is felt
    • Learning is path-dependent (earlier states constrain later ones)

    We begin there.

    2. Consciousness as Structured Continuity

    Instead of saying:

    “After death, God judges you”

    We say:

    “If consciousness continues after death, it likely continues as structured consciousness.”

    That means:

    • Dispositions persist
    • Relational memory persists
    • Affective patterns persist
    • Identity continuity persists

    This is already the default assumption in psychology and neuroscience.

    3. Life Review = Enhanced Self-Modeling

    Reported NDE Features

    • Life review
    • Perspective-taking
    • Emotional resonance
    • No external condemnation

    Skeptical Alignment

    In neuroscience and psychology:

    • Humans construct self-models
    • Empathy involves simulating others’ perspectives
    • Moral awareness correlates with affective resonance

    Life review reframed:

    A sudden expansion of empathic self-modeling under conditions of maximal clarity.

    No angels required.

    What changes is not the events, but the bandwidth of awareness.

    The review measures:

    • How internal patterns shaped shared experience

    This is not punishment.

    It is information completion.

    4. “Light” as Unfiltered Reality

    NDE Pattern

    • Overwhelming light
    • Love
    • Truth
    • Approach or recoil

    Skeptical Reframing

    We do not need to say:

    “The Light is God”

    We can say:

    “The Light represents exposure to unfiltered reality or unmediated truth.”

    Psychologically:

    • People avoid truths that threaten identity
    • Ego defenses protect coherence
    • Radical honesty can feel destabilizing

    Thus:

    • Openness → relief, joy
    • Defensiveness → fear, distress

    Same stimulus. Different internal organization.

    This already occurs in therapy — just on a smaller scale.

    5. Resistance as Identity Inertia

    NDE reports consistently show:

    • No forced damnation
    • No rejection
    • The subject withdraws or hesitates

    Skeptic-friendly interpretation:

    Conscious systems avoid states that dissolve their core self-model faster than they can integrate.

    Resistance is not moral failure.

    It is self-protective inertia.

    6. Continued Learning, Constrained Growth

    NDE Pattern

    • Continued learning
    • Growth after death
    • Unequal ease of progress

    Learning Theory Alignment

    • Plasticity persists
    • Learning is path-dependent
    • Early formation shapes later adaptability

    If consciousness continues:

    • Learning likely continues
    • Habits, defenses, and openness persist

    Growth continues — but earlier patterns set the slope.

    7. Why Earth Matters Even If Growth Continues

    Earth uniquely provides:

    • Irreversible consequences
    • Social opacity
    • Embodied vulnerability
    • Real risk without meta-knowledge
    • Moral choice under uncertainty

    Once uncertainty is removed, those forms of learning change.

    This is developmental theory applied cosmically.

    8. No Courtroom Needed

    Courts exist because:

    • Humans lack perfect information
    • Intent is hidden
    • Consequences are unclear

    In NDEs:

    • Information is immediate
    • Intent is transparent
    • Consequences are felt directly

    Judgment collapses into recognition.

    That’s not religion.

    That’s efficiency.

    9. Why This Model Is Hard to Dismiss

    A skeptic must reject at least one:

    1. Consciousness has structure
    2. Experience is shaped by prior states
    3. Learning is path-dependent
    4. Identity resists destabilization
    5. Moral perception is relational
    6. Radical self-awareness can be overwhelming

    These are well-established.

    NDEs simply extend them beyond bodily death.

    10. The Minimal Claim

    You don’t have to say:

    “Christianity is true”

    To say:

    “If consciousness continues, then how one lives now plausibly shapes how reality is later experienced.”

    That’s not theology.

    That’s systems thinking.

    11. Where Christianity Quietly Fits (Optional)

    Christianity doesn’t invent this model.

    It names it relationally:

    • “God” = ultimate reality experienced personally
    • “Judgment” = truth encountered without distortion
    • “Salvation” = capacity to remain open to love
    • “Hell” = resistance to that openness

    Skeptics can bracket the language and keep the structure.

    12. A Sentence Many Skeptics Accept

    If who you are shapes how you experience reality, then death wouldn’t reset that — it would reveal it.

    Stress-Testing the Framework

    Objection 1: “NDEs Are Just Brain Chemistry”

    Steelman: Extreme stress can generate vivid hallucinations.

    Response: This explains occurrence, not structure.

    Brain-based models struggle to explain:

    • Relationally focused life reviews
    • Moral clarity without self-exoneration
    • Resistance to positive states
    • Lasting personality change

    At best, the brain may be the interface — not the source.

    Objection 2: “They’re Culturally Conditioned”

    Surface imagery varies.

    Functional structure does not.

    Across cultures:

    • Relational life review
    • Heightened empathy
    • Encounter with unconditioned reality
    • Ego-deflation
    • Ethical seriousness

    Culture decorates the experience; it does not organize it.

    Objection 3: “Why Earthly Suffering?”

    Learning conditions are not interchangeable.

    Earth enables:

    • Risk without reassurance
    • Moral choice under opacity
    • Irreversible consequence

    That domain disappears when uncertainty does.

    Objection 4: “This Is Just Karma”

    Karma implies:

    • External accounting
    • Impersonal justice

    This model implies:

    • Internal continuity
    • Inherent experiential consequences

    No scorekeeper required.

    Objection 5: “Without Judgment, Morality Weakens”

    Fear enforces compliance.

    Reality produces transformation.

    This model strengthens moral seriousness.

    Objection 6: “It’s Unfalsifiable”

    Unfalsifiable ≠ meaningless.

    The question is explanatory power.

    This model explains:

    • NDE structure
    • Moral seriousness
    • Identity continuity
    • Resistance to love
    • Why life matters

    It earns its keep.

  • Withdrawal and Awakening, Taking Action, and the Joy of Living: through the lens of the science of happiness, near death experiences, and christian spirituality

    Withdrawal and Awakening, Taking Action, and the Joy of Living: through the lens of the science of happiness, near death experiences, and christian spirituality

    There comes a time in every spiritually maturing soul when society’s noise becomes too loud to hear one’s own heartbeat. The pull to withdraw—to enter solitude, silence, and reflection—is not escapism but transformation. Just as a caterpillar must enclose itself in stillness to become a butterfly, the soul must sometimes retreat into its cocoon to shed the illusions of ego and rediscover its divine center.

    This withdrawal phase is the cocoon of being—a sacred inward turn where one learns to see not through the eyes of fear or ambition, but through the eyes of love. The contemplative traditions of Christianity, Buddhism, and mysticism across cultures all speak of this stage: the purification of perception, the stilling of the mind, the surrender of self.

    But this is only the first half of the journey. True transformation demands a return. The butterfly must re-enter the garden of the world—not as it once was, but as a new creation.

    From Being to Doing

    The Gospels echo this rhythm of withdrawal and return. Jesus often withdrew to the mountains to pray, yet always returned to teach, heal, and serve. In the same way, enlightenment or spiritual awakening is not an end-state to be hoarded; it is a beginning. The light we find in solitude is meant to be brought back into the world—to heal, to uplift, to guide, and to plant seeds for others’ awakening, if they so choose.

    Even science reflects this wisdom. Research in positive psychology and the science of happiness shows that meaning and fulfillment come not merely from peace or pleasure, but from engaged living—using one’s strengths and values in service of something greater than oneself. Happiness is not found in escaping life, but in participating fully in it with open eyes and an open heart.

    It is through doing, not merely knowing, that the soul integrates its transformation. Reflection shapes the soul; action tests it, stretches it, and deepens it.

    The Wisdom of Imperfection

    One of the great traps of spiritual awakening is “paralysis by analysis”—waiting for perfect clarity before taking action. Yet no one, not even the greatest saints or mystics, ever acted with perfect information. Faith itself is the courage to move forward through uncertainty. As Scripture says, “We walk by faith, not by sight.”

    In the accounts of near-death experiences, this lesson is often repeated: souls who return speak of life as a sacred classroom, a place to practice love, compassion, and courage amid imperfection. They learn that Earth’s messiness is not a flaw in the design—it is the design. The point is not to know everything, but to become love in action, even when the path ahead is unclear.

    Living the Gospel of Wholeness

    To withdraw from society forever may be right for a few—the contemplative monks who hold vigil for humanity in silence. But for most awakened souls, transformation calls for re-integration. The Gospel message, like the enlightened insight, is not a private treasure. It is meant to be lived, embodied, and shared—through presence, compassion, and humble service.

    Living with awareness is not about escaping the world but transforming one’s way of being in it. It means bringing stillness into activity, love into conflict, and grace into daily life. The awakened person becomes a bridge—between heaven and earth, silence and speech, contemplation and action.

    In the end, happiness and holiness converge in the same truth:
    Life must be lived, not merely understood.

    The cocoon was never meant to last forever. It was meant to prepare the wings.

  • Explaining Near‑Death Experiences: Physical or Non‑Physical Causation?

    Here’s a summary of the article/book-chapter by Robert G. Mays (with Suzanne B. Mays) titled *“Explaining Near‑Death Experiences: Physical or Non‑Physical Causation?” (2015).

    Core thesis

    Mays & Mays argue that near-death experiences (NDEs) cannot be adequately explained purely by physical causes (brain chemistry, hypoxia, etc.), and instead they propose a “mind-entity” framework: a human being is essentially a non-material mind united with the physical body. In an NDE the mind-entity separates from the body, operates independently, then reunites.

    Key points

    1. Definition and features of NDEs
    • They review common NDE features: out-of-body, tunnel, light, life review, meeting deceased, etc.
    • They emphasise that many of these features imply a separation of consciousness from the body.
    1. Critique of purely physical causation
    • The authors note that while hypoxia, drugs, brain trauma, etc. may correlate with NDEs, they don’t fully account for all phenomena (e.g., veridical perceptions, consistency of certain features).
    • They argue physicalist models often struggle with cases where consciousness appears during minimal brain-activity or even apparent flat-line states.
    1. Mind-Entity Hypothesis
    • They posit the “mind-entity” as a non-material aspect of the person that is distinct from the brain but interacts with it.
    • During an NDE the mind-entity detaches and has experiences “outside” the body, which explains out-of-body perception and veridical awareness.
    • After the event, the mind re-unites with the body/brain.
    1. Evidence they present
    • They draw on large NDE datasets (e.g., the International Association for Near‐Death Studies registry) to identify “separation” features that appear in very high proportions of cases.
    • They review specific case studies showing perceived veridical awareness of events outside the body.
    • They argue the consistency across cases of certain core elements suggests more than random brain perturbations.
    1. Implications
    • If the mind-entity model is correct, it has implications for consciousness studies (the “hard problem”), for ideas of survival after bodily death, and for how we understand life, death, and transformation.
    • It also opens a space for integrating spiritual/transformation-oriented perspectives (which you are interested in) rather than reducing everything to neurochemistry.
    1. Limitations and caveats
    • They acknowledge that the interaction mechanism between mind-entity and brain is not yet well defined scientifically.
    • They admit their hypothesis remains controversial and not yet widely accepted in mainstream neuroscience.
    • They call for more rigorous data, more detailed case investigation, and careful control of variables.

    Why it matters for you

    Given your interest in near-death experiences, liminality, inner transformation, and the intersection of spirituality with psychology/theology, this work provides:

    • A framework that respects the experiential richness of NDEs (rather than reducing them to mere hallucinations).
    • A way to tie NDEs into broader themes of transformation: the “self” (mind-entity) separating from the “body”, undergoing radical liminal shift, then reintegrating changed.
    • Theological implications: for example, the idea of the soul or consciousness persisting beyond physical structures, which resonates with your interest in Orthodox and Protestant theological synthesis.
    • A bridge between empirical research (case studies, data sets) and existential/spiritual meaning (what does this say about identity, life, death, and transformation?).

    LITERATURE OF ACADEMIC WORK ON WHETHER NDEs FORM FROM OUR WORLD OR BEYOND OUR WORLD

    Here are the key studies and data sources that Robert and Suzanne Mays cite and engage with in “Explaining Near-Death Experiences: Physical or Non-Physical Causation?”, along with what each contributes to their argument.

    This list will help you trace the empirical backbone of their mind-entity hypothesis, and it’s ideal for integrating empirical evidence for non-physical consciousness.

    🔹 1. The Van Lommel et al. (2001) Dutch prospective NDE study

    Source: The Lancet, 358(9298): 2039–2045.
    Why it matters:

    • One of the most rigorous prospective hospital studies of cardiac arrest patients.
    • Found that 18% of patients revived from cardiac arrest reported an NDE, despite EEG “flatline” (no measurable brain activity).
    • Mays highlight it as key evidence that conscious experience can occur independently of measurable brain function.
    • Also showed long-term transformational effects: reduced fear of death, greater spirituality, and altruism — supporting the “realness” of the experience.

    🔹 2. The Greyson NDE Scale and empirical classification

    Source: Bruce Greyson (1983), The Near-Death Experience Scale: Construction, Reliability, and Validity, Journal of Nervous and Mental Disease.
    Why it matters:

    • Provides a standardized way to quantify NDE features.
    • Mays rely on this to distinguish true NDEs (scoring ≥7) from partial or unrelated experiences.
    • Greyson’s scale provides the empirical foundation for all subsequent statistical analysis of NDEs.
    • Mays point out the consistency of features across cultures and demographics — implying a universal structure rather than random hallucinations.

    🔹 3. The AWARE Study (Parnia et al., 2014)

    Source: Sam Parnia et al., Resuscitation, 85(12): 1799–1805.
    Why it matters:

    • Attempted to verify veridical perceptions (accurate observations during “out-of-body” moments) using hidden targets in hospital rooms.
    • Only a few patients survived long enough to report an NDE, but one verified perception corresponded to a real event while the patient was clinically dead.
    • Mays regard this as tentative evidence that awareness may persist beyond flat EEG states.
    • They recommend improved replication designs.

    🔹 4. Sabom (1982, 1998) – Medical case studies

    Source: Michael Sabom, Recollections of Death: A Medical Investigation (1982); Light and Death (1998).
    Why it matters:

    • Cardiologist Sabom compared NDE accounts of cardiac patients with their actual resuscitation records.
    • Found that those who claimed out-of-body perception often described the resuscitation accurately, whereas control patients who imagined such events did not.
    • Mays cite this as a classic veridical perception study supporting the mind-entity’s independent awareness.

    🔹 5. Kelly et al. (2007) — Irreducible Mind

    Source: Edward F. Kelly et al., Irreducible Mind: Toward a Psychology for the 21st Century.
    Why it matters:

    • Comprehensive review of evidence for non-reductive models of consciousness (including NDEs, mystical states, psi phenomena).
    • Mays build upon this tradition, using their “mind-entity” model as an explicit mechanism for how consciousness might operate independent of the brain.

    🔹 6. Holden, Greyson & James (2009) – The Handbook of Near-Death Experiences

    Why it matters:

    • The definitive academic compendium summarizing decades of NDE research.
    • Mays use its statistical summaries (cross-cultural prevalence, phenomenological commonalities, physiological correlates) to argue that no known physiological factor reliably predicts NDE occurrence or content.

    🔹 7. Fenwick & Fenwick (1995, 2001)

    Sources:

    • Peter & Elizabeth Fenwick, The Truth in the Light (1995); The Art of Dying (2001).
      Why it matters:
    • British neurologist and neuropsychiatrist couple who documented hundreds of NDEs and deathbed visions.
    • Showed patterns of lucidity, peace, and clarity even when the brain is oxygen-starved — challenging conventional neurological models.
    • Mays quote Fenwick to argue that the mind may act as an information-field interacting with the brain, consistent with their own interaction model.

    🔹 8. Morse (1990) – Children’s NDEs

    Source: Melvin Morse, Closer to the Light.
    Why it matters:

    • Shows that even very young children (who lack cultural conditioning) report classic NDE elements.
    • Mays emphasize this as evidence against expectation or cultural priming explanations.

    🔹 9. Ring (1980) and Ring & Valarino (1998)

    Sources:

    • Kenneth Ring, Life at Death (1980); with Evelyn Valarino, Lessons from the Light (1998).
      Why it matters:
    • Introduced the concept of the “core experience” and its transformative aftermath.
    • Mays use Ring’s data to show that NDE content and aftereffects remain consistent across decades, implying stability not found in hallucinations or dreams.

    🔹 10. Sabom, Ring, and Kelly (cross-validation meta-data)

    Mays reference meta-analyses combining multiple data sets to estimate that about 15–20% of near-death survivors experience NDEs.
    They note the uniformity of narrative motifs across medical conditions, cultural contexts, and ages, suggesting a common process distinct from purely physical causes.

    🔸 Summary Insight

    Across these studies, Mays conclude:

    • Physical models (oxygen deprivation, neurotransmitters, REM intrusion, etc.) explain pieces but not the whole.
    • Empirical data — particularly cases with veridical perception and persistent consciousness during clinical death — point to the mind as a distinct, organizing entity capable of temporary separation from the brain.
    • The model elegantly accounts for consistency, coherence, and long-term transformation while remaining testable through future controlled studies.

  • How higher states of consciousness can change everything — and how they relate to happiness, near death experiences, and Christian spirituality

    How higher states of consciousness can change everything — and how they relate to happiness, near death experiences, and Christian spirituality

    A clear, glowing field. The steady hush after a long, noisy life. Suddenly everything feels connected, meaningful, and “true” in a way that ordinary waking perception never gave you. That’s what Steve Taylor’s article (originally in The Conversation) is about: the phenomenon of higher or awakening states of consciousness — brief or sustained shifts in perception that crack open your usual worldview and leave you with a permanent change in how reality feels. Below I summarize the article, then weave it into modern science of happiness, what we know from near-death experiences (NDEs) and their philosophy, and Christian spiritual wisdom — finishing with some practical reflections. (Medical Xpress)

    Quick summary of the article (big-picture takeaways)

    • Higher states are revelatory. Taylor describes how moments of deep calm, awe, mystical experiences, or “awakening” can reveal a felt reality that feels wider, kinder, and more interconnected than everyday perception — and that those shifts often stick, changing how people interpret life going forward. (Medical Xpress)
    • They’re often triggered — not forced. Although you can’t reliably “make” a full awakening on command, certain conditions (quiet, prolonged meditation, nature, grief, psychedelics, intense emotional crisis) make them much more likely. Taylor emphasizes cultivation of the conditions rather than promise of guaranteed outcomes. (Medical Xpress)
    • Three common effects: (1) a sense that the self is smaller or less central, (2) increased feelings of meaning/connectedness, and (3) long-term changes in values and behavior (more compassion, less fear). (Medical Xpress)

    How this links to the science of happiness

    Contemporary research on awe, self-transcendent emotions, and well-being lines up neatly with Taylor’s claims. Psychologists define awe as an emotion that involves “perceived vastness” and a “need for accommodation” — when experience outstrips your current mental models. Studies show awe and other self-transcendent phenomena reduce inflammation, increase prosocial behavior, and boost meaning-in-life and life satisfaction. In other words: the same experiences that feel like “higher states” empirically improve markers of psychological and even physical health. (PMC)

    Practical translation: moments that dissolve self-preoccupation and expand your sense of belonging don’t just feel good; they rebuild the architecture of a flourishing life — more purpose, more gratitude, more resilience. Those aftereffects explain why people report durable happiness increases after true awakening experiences.

    What NDEs (near-death experiences) add to the picture — phenomenology and long-term change

    NDE research shows striking overlap with the “higher states” Taylor discusses: out-of-body perceptions, tunnels/light, intense peace or love, life reviews, and panoramic clarity. Importantly, many NDErs report lasting transformations — reduced fear of death, stronger sense of purpose, and moral or relational reorientation. Researchers and organizations that track NDE reports catalog these features and their downstream effects on life choices and values. (UVA School of Medicine)

    Philosophically, NDEs pose a puzzle: whether they are best read as brain-based phenomena (powerful, real, explainable) or as genuine glimpses of another reality (ontological claims). Either way, their psychological function overlaps with Taylor’s description: they expose a new frame for reality that the experiencer must integrate — and integration is where happiness and trouble both live (peace vs. social dislocation, meaning vs. feeling misunderstood).

    Where Christian spirituality and mysticism fit in

    Christian mystics (e.g., John of the Cross, Teresa of Ávila, modern contemplatives) have been describing similar shifts for centuries: the loosening of ego-grasp, union with God, and a reorientation toward love and service. Two theological notes matter:

    1. Transformative knowing: Mysticism insists that knowledge of God is not primarily propositional but participatory — a union that changes the knower. Taylor’s “higher states” are, in this light, experiences of participatory knowing: the world is seen from a different center. (This parallels Rohr-like language: true spiritual growth is lived experience more than ideas.) (Medical Xpress)
    2. Ethical fallout: Christian mystics emphasize that union with God should produce humility, love, and moral action — not mere aesthetic experiences. That expectation matches research and NDE testimony that authentic higher states usually shift values toward compassion and away from fear. (IANDS)

    If you read NDEs or awakening states through Christian lenses, they can be seen as invitations to deeper discipleship: less self-defense, more surrender, and a practical love that transforms institutions as well as interior life.

    Where the strands converge — an integrated map

    1. Trigger — quiet, rupture, or substance (meditation, nature, grief, psychedelics, near-death events).
    2. Event — a higher/awakening state: awe, ego-dissolution, bright light, unity, expanded knowing. (Medical Xpress)
    3. Immediate effect — intense emotion (peace or terror), altered perception of self and time, felt meaning. (IANDS)
    4. Integration phase — the crucial pivot: is this experience explained away (repressed) or integrated (reflected in values and practice)? Integration determines whether happiness, moral growth, and spiritual maturity follow.
    5. Long-term change — more prosocial behavior, less fear of death, greater sense of meaning, possibly new religious/spiritual frameworks. Empirical work on awe and post-NDE outcomes supports these durable shifts. (PMC)

    My analysis & practical insight (what actually helps)

    • Cultivate conditions, don’t chase fireworks. Taylor’s point — and the research confirms — is that higher states are more likely with consistent practices (meditation, time in nature, rituals of silence, grief-work), but you can’t reliably force a full awakening. Treat practices as soil, not as a ticket. (Medical Xpress)
    • Prioritize integration. The single biggest risk after a genuine experience is social and psychological disorientation. Structured integration — meditation, spiritual direction, therapy, community — turns a one-off vision into lifelong wisdom. NDE research and contemplative traditions both stress integration. (UVA School of Medicine)
    • Use awe as a happiness technique. You don’t need a “mystical crisis” to get benefits. Design moments of awe: watch a night sky, go on a slow walk in big landscape, listen to music that swells, and reflect on meaning afterward. Repeated small awe experiences build the same neural and psychological habits that larger awakenings produce. (Greater Good Science Center)
    • Hold dual humility: epistemic and moral. Be humble about metaphysical claims (I don’t need to insist everyone interpret their experience the same way) but courageous about moral claims (if your experience reduces fear and increases love, act on that). This balances the scientific puzzle of NDEs with the lived fruit of many reports and mystics’ teachings.

    A short, practical “integration” checklist

    1. After a powerful experience: journal what changed in feeling, belief, and values.
    2. Tell a trusted friend, spiritual director, or therapist who can help you interpret without gaslighting.
    3. Create small practices that embody the shift: weekly gratitude, monthly silence walk, service project that channels newfound compassion.
    4. Return to curiosity when claims arise about metaphysics: read widely (scientific and spiritual) but let ethical fruit be the main criterion of truth in daily life.

    Final thought — why this matters for anyone trying to be happy and whole

    Higher states of consciousness — whether they come as gentle awe, a sudden mystical breakthrough, or an NDE — are not just interesting anomalies. They function as recalibrations: the world suddenly looks like it did when you were a child (wide, strange, sacred), and you often come back wanting to live from that perspective. Science shows these recalibrations can measurably increase well-being; NDE testimony shows they can rewire one’s stance toward death; Christian mysticism gives an ethical template for how that expanded vision should be lived (humility, love, service). The pragmatic invitation is simple: if you want a happier, more meaningful life, cultivate conditions for openness, welcome the experience when it comes, and — above all — integrate it into daily choices that make love visible.

    Selected sources & further reading

    • Steve Taylor, How higher states of consciousness can forever change your perception of reality (republished The Conversation / MedicalXpress). (Medical Xpress)
    • IANDS — Characteristics of Near-Death Experiences (overview of common features and long-term changes). (IANDS)
    • Division of Perceptual Studies, University of Virginia — Typical features of NDEs. (UVA School of Medicine)
    • Reviews on awe and well-being (awe as self-transcendent emotion improving meaning and health). (PMC)

  • Empathy in the Afterlife: How near death experiences Teach About the Consequences of Our Actions

    .

    Empathy in the Afterlife: How NDEs Teach About the Consequences of Our Actions

    I’ve been reflecting on the nature of life reviews reported in near-death experiences (NDEs), and I find that many accounts are far more subtle than the moralistic interpretations we often impose on them. The key element seems not to be moral lessons in the conventional sense, but raw empathy—an experiential awareness directed by the experiencer themselves. Life reviews are deeply personal, and I’d argue they are largely products of the experiencer’s own will, which explains the wide variation in their depth, scope, and meaning.

    For example, one account shows an experiencer witnessing the effect they had on a single tree they tended. The focus was not on a moral imperative to care for all trees, but on the empathetic awareness of the positive impact of their actions on another living being. There is no external rule being imposed; the meaning is internal, relational, and specific. This reflects the non-coercive nature of love: just as love does not compel but invites, the life review reveals consequences without demanding universal application.

    Consider a more extreme scenario: a murderer witnessing the moment they harmed someone. At first glance, it may appear to be a standard moral arc—“he did wrong, he feels bad, he will change.” Yet in many accounts, the victim becomes the true centerpiece. The experiencer, no longer confined to their earthly identity, experiences heightened awareness, feeling the impact of their actions on others. Here, the “lesson” is less for the perpetrator and more for the victim, illustrating that life reviews are phenomenological and relational, not prescriptive. The transformative insight comes from empathy and self-awareness, not coercion or fear of judgment.

    This aligns closely with biblical teachings. Luke 6:31 states, “Do to others as you would have them do to you,” emphasizing empathetic, relational living over rigid rules. Proverbs 21:2 notes, “Every way of a man is right in his own eyes, but the Lord weighs the heart.” Life reviews function similarly: the experiencer witnesses the heart of their actions—the relational impact—without external enforcement.

    During an NDE, the experiencer is still partially tethered to their earthly life. The life review can therefore be seen as a preview of full post-mortem awareness, a “demo” of how our choices resonate in the broader web of relationships and existence. Many reports describe transformation that is profound yet incomplete, consistent with the idea that growth through empathy requires engagement, reflection, and free will.

    I would also suggest that NDEs and life reviews may not be intentionally designed, but could be unintended consequences of modern medical capabilities. Ancient humans who died without resuscitation would likely not have experienced these tethered glimpses. Expecting a systematic, universal philosophical truth from such highly personal phenomena may therefore be unrealistic.

    Yet patterns do emerge: life reviews repeatedly highlight empathy, relational awareness, and the consequences of actions. From a philosophical perspective, they resemble relational ethics in practice—instead of abstract rules, they offer direct experience of how choices affect others. This mirrors the Christian understanding that love is meant to be practiced freely, grounded in faith, and internalized through lived experience rather than enforced externally. Deuteronomy 30:19 underscores this: “I have set before you life and death, blessing and curse. Now choose life…” NDE life reviews are invitations, not mandates, allowing transformation through freely chosen love and awareness.

    The subtle, experiential nature of life reviews shows us that awareness itself carries transformative power. By witnessing the ripple effects of our actions, we cultivate empathy and understanding, which naturally guide us toward more compassionate living. This is consistent with mystic and Christian teachings alike: transformation occurs not by intellectualizing morality but by experiencing the relational impact of love and choice.

    In summary, NDE life reviews illuminate:

    1. Empathy over moralism – understanding consequences, not following rules.
    2. Subjective relational insight – focused on the unique impact of one’s life.
    3. Tethered, partial experience – transformative but context-bound.
    4. Non-coercive, faith-based growth – love and moral alignment are meaningful only when chosen freely.
    5. Emergent patterns – interconnectedness, compassion, and relational ethics as subtle, personal truths.

    Ultimately, life reviews reflect the non-coercive nature of love and the divine design for human life: to practice love, observe consequences, and grow through awareness, empathy, and freely exercised faith. The transformative power lies not in being told what is right, but in experiencing the effects of our choices and choosing, consciously, to align with love.

  • Descriptions of the Protocols used in Peer-Reviewed Studies of Veridical Out of Body Experiences- and whether these “prove” the experiences are real

    Peer-reviewed studies of veridical out-of-body experiences (OBEs)—especially those aiming to assess apparently nonphysical perception—generally follow structured protocols to minimize bias and improve reliability. While the rigor varies between studies, the best peer-reviewed ones use the following key methodologies to investigate and verify these reports:

    🔬 1. Prospective vs. Retrospective Design

    • Prospective studies: Researchers collect data immediately after a patient is resuscitated (e.g., van Lommel Lancet study, Sartori ICU study). This minimizes memory distortion.
    • Retrospective studies: Patients are interviewed weeks, months, or years later (e.g., many Ring, Moody, Sabom cases). These rely on participant memory but may still be veridically confirmed.

    🔎 2. Independent Interviewing & Documentation

    • Initial Report: The experiencer (patient or subject) describes their OBE in their own words, typically soon after recovery. Researchers record these without leading questions.
    • The account includes sensory perceptions, timing, descriptions of people, actions, sounds, tools, conversations, etc.

    🧍‍♂️🧍‍♀️ 3. Third-Party Corroboration

    • Independent verification is crucial in high-quality studies.
    • Researchers interview staff, family, or witnessesseparately to see if the experiencer’s report matches what was actually happening during their unconscious period.
      • Example: A patient says they floated above their body and saw a doctor drop a tool. The medical team is asked if this occurred.
      • Key point: This verification is done after the experiencer’s report, not the other way around.
    • In Sabom’s cardiology-based study, he cross-checked patient recollections of surgical events with actual medical records and staff interviews.

    🧠 4. Timelines & Clinical States

    • Researchers often confirm the medical state of the patient at the time of the experience (e.g., flat EEG, cardiac arrest, anesthesia).
    • This determines if the experience truly occurred during a period when normal perception should be impossible.
      • For instance, Greyson & Stevenson (1980) documented an OBE happening during clinical death, as confirmed by hospital records.

    🧪 5. Control Comparisons

    Some studies introduce control groups:

    • Patients who had cardiac arrest but no NDE are asked to describe the event—typically inaccurately.
    • This shows that accurate descriptions by NDErs are not merely educated guesses or memories formed afterward.

    🧰 6. Use of Known Targets (Less Common but Rigorous)

    • In some studies (e.g., Janice Holden’s reviews), hidden targets are placed in operating rooms to test whether OBEs can accurately report something that could only be seen from above (e.g., pictures placed atop high cabinets).
    • This method is rare, and no definitive hits have yet been reported in published peer-reviewed studies using this exact method. But it’s an example of proactive experimental design.

    🤝 7. Peer Review Integrity

    • These studies are not rubberstamping testimonials.
    • Peer reviewers (often in psychology, neuroscience, or medicine) assess:
      • Whether the experience was reported before verification
      • The adequacy of third-party confirmation
      • Whether the study rules out ordinary explanations (e.g., hallucination, prior knowledge)

    However, standards vary:

    • High-quality journals like The Lancet or Journal of Nervous and Mental Disease apply stricter scrutiny than more niche or sympathetic journals (like Journal of Near-Death Studies).
    • Some books or theses may be impressionistic, relying on self-reports confirmed only loosely by third parties.

    ✅ Example Protocols in Action

    StudyMethod Summary
    van Lommel et al. (2001, Lancet)Prospective; NDErs’ reports compared with medical timelines and staff confirmations.
    Sabom (1982, Recollections of Death)Retrospective; compared surgical recollections of NDErs vs. controls; verified through hospital records.
    Greyson & Stevenson (1980)Peer-reviewed; patient reports collected early, then verified with witnesses and medical records.
    Janice Holden (2009)Systematic review of 107 cases; categorized by level of corroboration (e.g., firsthand witness, secondhand, documentation).

    🚨 Limitations & Challenges

    • Memory distortion increases with time in retrospective accounts.
    • Confirmation bias can affect poorly controlled studies.
    • Some reports come from less rigorous sources (e.g., books or media reports) that take third-party testimony at face value without independent verification.

    🔚 Summary

    The most credible peer-reviewed OBE studies:

    • Collect patient narratives before seeking third-party confirmation.
    • Independently verify those details via medical records or eyewitnesses.
    • Rule out ordinary explanations.
    • Avoid rubberstamping unverified claims.

    Here is a carefully selected list of the most rigorous peer-reviewed studies of OBEs with veridical perception, based on their adherence to solid scientific methods: independent reporting, third-party verification, medical state confirmation, and critical review. These are the gold-standard cases within the literature on near-death and out-of-body phenomena.

    ✅ Most Rigorous Peer-Reviewed Studies of Veridical OBEs

    CitationCasesVerification MethodMedical State Confirmed?Why It’s Rigorous
    van Lommel et al. (2001)The Lancet, 358(9298), 2039–20451 primary (with many surveyed)Medical staff interviews + patient report cross-matching✅ Yes (cardiac arrest, flat EEG)Prospective, published in a top-tier medical journal. Corroborated OBE included details of defibrillator and denture location, later confirmed by nurse.
    Greyson & Stevenson (1980)Journal of Nervous and Mental Disease, 168(5), 529–5373Independent patient report, then witness verification✅ Yes (documented unconsciousness)Peer-reviewed, case documentation precise. Third-party confirmation sought after the patient’s account.
    Cook, Greyson, & Stevenson (1998)Journal of Near-Death Studies, 16(3), 385–39510Witness confirmation + timing compared to patient state✅ YesHigh case volume. Each case documented and analyzed with witness input. Veridical details (e.g., words spoken, tools used).
    Sabom, Michael (1982)Recollections of Death (based on earlier articles, partly peer-reviewed)5 (plus control group)Compared patient reports to surgical records; control patients without NDEs also interviewed✅ Yes (cardiac arrest)Scientific rigor with a medical background. Shows NDErs gave more accurate procedural details than controls.
    Ring & Lawrence (1993)Journal of Near-Death Studies, 11(3), 193–2003Confirmed by family/friend witness interviews✅ Yes (coma or cardiac arrest states)Peer-reviewed. Reports taken before interviews with verifying parties.
    Morris & Knafl (2003)Nursing Research, 52(3), 155–1562Interviews with family members present at time of experience✅ YesPeer-reviewed nursing journal. Strong on verification of auditory perception across distances.
    Schwartz & Dossey (2004)Explore: The Journal of Science and Healing, 1(3), 395–4131 detailedMultilayered verification from staff, records, and EEG timing✅ YesPeer-reviewed medical-adjacent journal. Case occurred during “clinical death.”

    🧪 Key Protocol Elements in These Studies:

    Protocol ElementPresent in These Studies
    Report collected before verification✅ Yes
    Medical state at time of perception documented✅ Yes
    Witnesses independently interviewed✅ Yes
    Use of control group (in Sabom)✅ Yes
    Peer-reviewed in medical or psychology journals✅ Yes
    Use of medical records for timing✅ Yes

    🏅 Most Scientifically Significant

    StudyWhy It’s Standout
    van Lommel et al. (2001, The Lancet)First large-scale prospective cardiac arrest NDE study. One of the only studies in a top-tier medical journal.
    Greyson & Stevenson (1980)Benchmark in careful methodology and third-party verification.
    Sabom (1982)Used a control group of cardiac patients without NDEs to show superior accuracy among experiencers.
    Cook et al. (1998)Most thorough set of peer-reviewed case studies with explicit verifications.

    ⚠️ Note on Less Rigorous Sources

    Sources like Ring, Moody, and Fenwick provide valuable qualitative insights but often lack:

    • Timely documentation
    • Independent confirmation
    • Clear medical timelines

    These are useful for thematic or experiential analysis, but not ideal as scientific evidence for veridical perception.


    Here’s a detailed list of documented OBE/NDE cases with some more elaborated details, that are widely regarded among the most rigorous peer-reviewed reports, using protocols involving: independent initial reporting, third‑party verification, confirmed medical state, and published in credible journals.

    🧪 Veridical OBE/NDE Cases Under Rigorous Peer-Reviewed Protocols

    Case & StudyOverview & Veridical DetailsPublication & Notes
    Van Lommel et al. (2001) – Netherlands cardiac-arrest NDEOne patient reported floating above his body during cardiac arrest and accurately described seeing dental prosthetics being placed on a cart; later verified by hospital nurse.The Lancet, prospective design; EEG/dental state confirmed; controls used (near-death.com, en.wikipedia.org, futureandcosmos.blogspot.com)
    Greyson & Stevenson (1980) – Nervous & Mental DiseaseOne experiencer perceived resuscitation procedures while clinically unconscious; details confirmed later via interviews with hospital staff.Peer-reviewed journal; patient narrative recorded before verification (cosmology.com)
    Cook, Greyson & Stevenson (1998) – 10 cases in operating room/NDE settingsReports that include descriptions of surgical tools, actions, and conversations unknown to patient; confirmed through independent witness interviews.Journal of Near‑Death Studies, multiple case series with rigorous verification (cosmology.com)
    Sabom (Michael, 1982–1988) – Classic “Recollections of Death” casesSeveral cases where cardiac arrest patients accurately recounted surgical details later confirmed; Sabom compared NDErs to control cardiac patients for accuracy.Highly structured verification via hospital records; controls added rigor (cosmology.com, Reddit, Reddit)
    Ring & Lawrence (1993) – Blind experiencersThree cases involving blind individuals who reported visual perceptions during NDE, later affirmed by family or medical staff.Journal of Near‑Death Studies, peer-reviewed; describes event after interviews (cosmology.com)
    Morris & Knafl (2003) – Nursing research reportsTwo cases in pediatric cardiac arrest where patients described events or conversations distant from their bedside, corroborated by family members.Nursing Research, peer-reviewed journal (cosmology.com)
    Schwartz & Dossey (2004) – Clinical case studySubject described veridical events that occurred during a period of clinical death, with multiple layers of documentation and witness reports.Explore: The Journal of Science and Healing, peer-reviewed (cosmology.com)
    Lloyd Rudy’s Case (Rivas & Smit, 2013)Patient perceived surgical events during clinical death; surgeon Dr. Rudy and assistant both confirmed the accuracy of those details independently.Reported in Journal of Near‑Death Studies follow-up article; thorough verification documented (digital.library.unt.edu)

    📌 Why These Cases Are Considered Rigorous

    • Patient reports recorded first, before any contact with third parties.
    • Independent verification from staff, family, or medical records.
    • Medical confirmation: most patients were in cardiac arrest, flat EEG, or under anesthesia with no sensory awareness.
    • Control comparisons (e.g., in Sabom’s study) demonstrating accuracy beyond chance.

    🧠 Other Noteworthy Peer-Reviewed OBEs (Neurological/Experimental Origins)

    • Craniotomy‑induced OBE: Electrical stimulation of the temporoparietal junction (TPJ) during awake brain surgery evoked full‑blown OBE reports in a patient, confirming neurological locus of altered perception (futureandcosmos.blogspot.com, Reddit, europepmc.org).
    • Vestibular impairment case: A patient with peripheral vestibular damage experienced recurrent OBEs, supporting theories of sensory disintegration rather than paranormal explanation (pubmed.ncbi.nlm.nih.gov).

    ✅ Summary

    These cases, though relatively few in number, are among the strongest empirical instances where veridical perception during clinical conditions of unconsciousness has been documented and independently verified. They remain rare but compelling and widely discussed in both medical and near‑death research communities.

    ———————–
    So do these studies prove out of body experiences are real?

    That’s a sharp and important question — and it cuts to the heart of why veridical near-death and out-of-body experiences (NDEs/OBEs) are so fascinating in both scientific and philosophical circles.

    If these studies are rigorous… does that prove OBEs are real?

    Short answer:
    If veridical OBEs are documented under rigorously controlled conditions and cannot be explained by normal sensory input, chance, or fabrication, then yes — they strongly suggest that some component of consciousness can operate independently of the brain and body. That would be profoundly significant. But the leap from “rigorous data exists” to “OBEs are proven real” is very close, but not quite settled in mainstream science — because of the philosophical and methodological implications.

    Why not just say it’s proven?

    Because even in high-quality studies, extraordinary claims require extraordinary evidence, and scientific standards are deliberately conservative when confronting paradigm-shifting implications. Here’s why:

    What do the most rigorous peer-reviewed studies actually do?

    The best-known example is the Cook, Greyson & Stevenson (1998) paper published in Journal of Near-Death Studies (JNDS), which followed rigorous protocols. Here’s what top-tier studies tend to include:

    1. Independent interviews

    • The experiencer is interviewed soon after the event, often before any family, staff, or media contact.
    • Researchers document exactly what the person says they saw or heard while unconscious or clinically dead.

    2. Third-party confirmation

    • Witnesses (nurses, doctors, family, etc.) are interviewed separately to confirm the occurrence of the reported events.
    • Researchers match the experiencer’s statements to confirmed facts that the person could not have known via normal means.

    3. Medical documentation

    • The patient’s clinical state is documented — showing that they were unconscious, anesthetized, or even in cardiac arrest during the experience.

    4. Timing correlation

    • Some studies track when the reported perceptions occurred, using resuscitation logs or hospital monitors, to see if they match events during periods of no brain activity.

    5. Exclusion of alternative explanations

    • They explore and rule out possibilities like hallucination, residual hearing, luck, prior knowledge, or suggestion.

    What do these studies find?

    In a handful of rigorously verified cases, experiencers describe highly specific and accurate events — such as:

    • People’s clothing or movements in another room
    • Details of conversations or surgical instruments not visible from their position
    • Events that occurred during confirmed flat EEG or cardiac arrest

    These are not vague. They’re often clear, checkable, and timed.

    Why this doesn’t equal “proof” yet (scientifically speaking):

    1. Small numbers
      These cases are rare. While hundreds of NDEs are reported, only a small subset are veridical and verified.
    2. Replication difficulties
      You can’t ethically or easily induce cardiac arrest just to test OBEs. So replicability is a challenge.
    3. Interpretation divides
      Even when events are verified, skeptics might suggest:
      • Memory reconstruction
      • Lucky guesses
      • Staff confirmation bias
      • Hidden sensory awareness
      These aren’t always plausible, but they’re possible enough to keep science cautious.
    4. Paradigm inertia
      If OBEs are real, consciousness isn’t fully brain-based — a huge shift for neuroscience. The bar for proof is extremely high.

    So where does that leave us?

    🧠 Philosophically: If the most rigorous cases are true as documented, they are deeply suggestive — potentially the strongest empirical evidence for mind-brain separation we currently have.

    🧪 Scientifically: They are anomalous but credible. Enough to merit serious study. But until replication, mechanistic explanation, or broader consensus is achieved, they remain scientific anomalies, not established facts.

    📿 Spiritually or personally: For many, especially survivors, these are profound and life-altering truths that align with broader traditions of soul, afterlife, and spiritual continuity.

    It may be worth framing them as:

    “Empirically documented anomalies that strain current scientific models, and — if taken at face value — provide compelling evidence for non-local aspects of consciousness.”

  • Near Death Experiences with Out of Body Experience Reports that are Verified by Third Parties

    Here is a table that includes:

    • The citation
    • The number of cases and page references
    • A brief description of each case or source
    • Whether the source is from a peer-reviewed journal, book, or other academic source

    NDEs with Out of Body Experience with Corroboration

    Sources of Anecdotes Involving Apparently Nonphysical Veridical Perception

    Source# of CasesPagesDescriptionPeer Reviewed?
    Atwater, P.M.H. 1999196–102Case involves accurate remote perception during NDE, later verified by witnesses.Book (Not peer-reviewed)
    Bonenfant, R.J. 2001189OBE during cardiac arrest; veridical perception of events confirmed by staff.✅ Journal of Near-Death Studies
    Brumblay, R.J. 20031214Single veridical perception during unconsciousness.Book chapter or report (uncertain)
    Clark, K. 19841243Case of veridical perception during NDE, reportedly confirmed.Book (Not peer-reviewed)
    Cobb, F.P. 18821297Historical case of NDE with perception of remote events.Unknown – likely not peer-reviewed
    Cook, E.K., Greyson, B., & Stevenson, I. 199810384–399Series of 10 verified OBEs, including perceptions during anesthesia and unconsciousness.✅ Journal of Near-Death Studies
    Crookall, R. 19721386Classic OBE case; details reportedly verified.Book (Not peer-reviewed)
    Elwood, G.F. 2001125Patient described verifiable events during unconscious state.Unknown / private publication
    Fenwick, P. & Fenwick, E. 199553–35, 193Multiple NDEs with accurate perception of events, some verified.Book (Not peer-reviewed)
    Green, C. 19681121Single case involving veridical experience during NDE.Book (Not peer-reviewed)
    Grey, M. 1985137–81Extended case study; some claims verified.Book (Not peer-reviewed)
    Hampe, J.C. 19791260–261Reported veridical experience during unconsciousness.Unknown – likely non-peer-reviewed
    Hyslop, J.H. 19181620Historical psychic/OBE account with verification attempts.Book (Not peer-reviewed)
    Jung, C.G. 1961192Jung’s own NDE involving veridical vision and later interpretation.Autobiography
    Kelly, E.W., Greyson, B., & Stevenson, I. 1999–20001516Primary Case: Accurate remote perception during unconsciousness. Two additional cases confirmable by third parties.✅ Journal of Nervous and Mental Disease

    Additional Sources (Grouped Continuation)

    Source# of CasesPagesDescriptionPeer Reviewed?
    Kübler-Ross, E. 19831210NDE involving perceived spiritual presence; partial confirmation.Book (Not peer-reviewed)
    Lawrence, M. 19971117Case of accurate dreamlike NDE confirmed by others.Book
    Lindley, J.H., Bryan, S., & Conley, B. 19812109–110Two OBEs during unconsciousness with details confirmed.Unknown
    Manley, L.K. 19964311Four veridical cases involving surgery or accident trauma.Book
    Moody, R. 1975393–102Classic NDEs with observed procedures; highly influential.Book (Not peer-reviewed)
    Moody & Perry 19884170–173Confirmed NDE descriptions by patient and witnesses.Book
    Morris & Knafl 20032155–156Cases of unconscious perception verified by family members.Peer-reviewed nursing journal
    Morse, M.L. 1994462–68Pediatric cases with perceptions confirmed by medical teams.Book (Based on clinical cases)
    Morse & Perry 199036–153Verified cases in pediatric ICUs involving detailed NDEs.Book
    Myers, F.W.H. 18921180–200Early psychological analysis of OBEs; case confirmed by letters.Book (Not peer-reviewed)
    Near-Death Experiences: The Proof (2006)1383TV documentary-style report with confirmed veridical claim.Not academic
    Ogston, A. 1920155Early case of accurate perceptions during unconsciousness.Unknown
    Rawlings, M. 197895–90Nine resuscitation NDEs with elements confirmed by staff.Book (Not peer-reviewed)
    Ring, K. 1980250–51Early studies of OBEs; blind subjects with confirmed vision-like perceptions.Book
    Ring, K. 1984144A confirmed blind OBE account.Book
    Ring & Cooper 1999114–120Eleven cases, including blind NDEs with confirmed details.Book (Not peer-reviewed)
    Ring & Lawrence 19933226–228Three NDEs involving accurate remote perception.✅ Journal of Near-Death Studies
    Ring & Valarino 19981159–226Eleven high-detail NDEs; many confirmed by witnesses.Book
    Rommer, B. 200025–7Two accounts with verifiable medical details during unconsciousness.Book
    Sabom, M. 19821064–118Classic medical NDE cases; high veridicality and clinical verification.Book (based on cardiologist’s study)
    Tutka, M.A. 2001164OBE during cardiac arrest, partially verified.Unknown
    Tyrrell, G.N.M. 19461197–199Psychological study of veridical OBEs.Book
    van Lommel, P. et al. 200112041Peer-reviewed Lancet study; famous cardiac arrest NDE.✅ The Lancet
    Wilson 19871163–164NDE with accurate perception of a family event.Book

    Summary by Type

    Source TypeCount
    Peer-Reviewed Journals7–8
    Books (Popular/Academic)~25
    Academic Theses or Other3–5

  • Should Near-Death Experience Science Be Considered Philosophical Evidence for the Afterlife?

    Should Near-Death Experience Science Be Considered Philosophical Evidence for the Afterlife?

    The question of whether near-death experience (NDE) science provides legitimate evidence for the existence of an afterlife is a deeply intriguing and complex one. At first glance, NDE accounts appear to be primarily anecdotal and circumstantial. However, to properly evaluate their evidentiary value, it is essential to examine the nature of evidence itself, both philosophically and practically, before drawing conclusions.

    In many domains, particularly in the legal system, evidence is often largely circumstantial rather than direct. Circumstantial evidence, while not conclusive on its own, can strongly indicate the truth of a proposition when it aligns consistently with a particular scenario. For instance, in courtrooms, juries frequently rely on patterns of circumstantial evidence—testimonies, behaviors, forensic data—that, taken together, make a compelling case even without a direct eyewitness account. This legal standard contrasts somewhat with the natural sciences, which traditionally favor reproducible, empirical, and measurable data.

    Nonetheless, the sciences themselves often work with indirect evidence. Hypotheses and theories are built on inferences drawn from observations that, while not directly proving a concept, provide reliable indications that point towards it. For example, astronomers infer the presence of black holes not by seeing them directly, but by observing the effects they exert on nearby matter and light. Such indirect evidence, while circumstantial, is accepted as valid scientific proof when supported by consistent and rigorous observation.

    Philosophically, the question becomes: how much further can such circumstantial and anecdotal evidence extend in supporting a metaphysical claim like the existence of an afterlife? If something in the empirical world reliably indicates another phenomenon—if the connection between the observed and the proposed is robust and well-reasoned—then it should be treated as evidence. On the other hand, purely philosophical musings, no matter how elegant or intuitively appealing, do not qualify as evidence unless they have some empirical grounding that connects the idea to observable reality.

    This distinction is crucial. Philosophical arguments that merely corroborate a proposition with no empirical connection can only be regarded as theoretical possibilities or beliefs, rather than evidence. But when empirical data presents possible indications that resonate with the philosophical proposition—especially when these indications come from systematic study and peer-reviewed research—their status moves from speculative to evidentiary.

    In the case of NDEs, there is an accumulating body of scientific work that transcends mere anecdote. Studies have documented consistent patterns in out-of-body experiences, verifiable accounts of events witnessed by individuals during periods of clinical death, and, intriguingly, cases involving the congenitally blind reporting visual perceptions during NDEs—phenomena that challenge current neurological explanations. These, among numerous other circumstantial pieces of evidence, warrant serious attention. For more concrete examples, one can examine the “Evidence for the Afterlife” section, which compiles peer-reviewed studies exploring these phenomena.

    Ultimately, this discussion is not about proving metaphysical claims with absolute certainty—something philosophy and science both acknowledge as profoundly difficult—but about assessing whether NDE science provides legitimate, objective evidence that reasonably supports the possibility of an afterlife. Given the philosophical framework of evidence as that which indicates the truth of a proposition through empirical connection, and the growing empirical data consistent with NDE reports, it seems fair to conclude that NDE science should indeed be considered good evidence for the afterlife.

    References:

    1. See my other posts discussing science from near-death experience as empirical evidence for the afterlife.
    2. Long, Dr. Jeffrey. Evidence of the Afterlife: The Science of Near-Death Experiences.
    3. Miller, J. Steve. Near-Death Experiences as Evidence for the Existence of God and Heaven: A Brief Introduction in Plain Language

  • “Mindsight” and other Peer-Reviewed Evidence of Vision-Like Perception in the Blind During NDEs and OBEs

    👁️‍🗨️ “Mindsight” and other Peer-Reviewed Evidence of Vision-Like Perception in the Blind During NDEs and OBEs

    There exists a growing body of peer-reviewed, well-documented cases in which blind individuals—including those blind from birth—report visual-like experiences during Near-Death Experiences (NDEs) or Out-of-Body Experiences (OBEs). These cases challenge conventional materialist explanations of consciousness and perception.

    🔍 Ring & Cooper Study (1997) — Journal of Near-Death Studies

    Kenneth Ring and Sharon Cooper conducted a landmark study involving:

    • Sample: 31 blind participants, including 14 who were congenitally blind
    • Key Findings:
      • Nearly 80% reported vivid visual impressions during their NDEs or OBEs
      • Participants described people, locations, light, their own bodies, and other scenes with confident visual language
    • Verification: Some accounts were independently corroborated by third parties, such as family members or medical staff

    🧬 Illustrative Cases:

    • Vicki Noratuk (aka Vicki Umipeg): Blind from birth, she reported floating above her body, seeing surgical staff, recognizing her own body, and perceiving a tunnel of light—hallmark elements of classic NDEs.
    • Brad Barrows: Also blind from birth, he described seeing his roommate’s actions from above his hospital bed during an OBE—actions which were later confirmed by the roommate.

    🧠 Harvey Irwin (1987) — Journal of Near-Death Studies

    In a separate psychological survey of blind adults, Harvey Irwin found that:

    • OBEs among the blind are relatively rare, but
    • A small number of confirmed, visual-like experiences pose significant implications for how we understand perception and consciousness

    🔄 Systematic Reviews and Meta-Analyses

    • Scholars refer to this phenomenon as “mindsight”—a term coined by Ring & Cooper to describe vision-like perception without the use of eyes.
    • Mindsight appears as a cross-study pattern, especially among NDE and OBE reports from blind individuals.
    • Meta-analyses have documented similar metaphysical and veridical elements across cases, noting implications for neuroscience, theology, and consciousness research.

    🛡 Credibility and Scientific Integrity

    What separates these cases from anecdotal claims?

    • All the above studies are published in peer-reviewed journals, offering a degree of academic rigor
    • Several reports include external confirmation of what the blind experiencer claimed to have “seen”
    • Researchers took care to distinguish visual metaphor from actual perceptual content, even among those blind from birth
    • Skeptics suggest language-based conceptual learning or sensory substitution might explain some cases—but this fails to explain the accuracy and clarity of some first-hand reports

    💡 Why Mindsight Matters

    InsightDescription
    Consistency Across Blindness TypesIndividuals both blind from birth and those with acquired blindness report NDEs with rich visual content
    More Than Linguistic MetaphorParticipants explicitly differentiate between imagined perception and the realness of their NDE vision
    Partial VerifiabilityWhile not every account is independently confirmed, several include external validation from third-party witnesses
    Challenges MaterialismThese cases raise difficult questions for purely brain-based models of consciousness and perception

    🧭 What is Mindsight?

    Mindsight refers to a mode of perception reported by blind NDErs in which they “see” using non-retinal, non-physical awareness. Ring & Cooper’s study highlighted these key traits:

    • Non-physical vision: Participants see without eyes—using what some call the “mind’s eye” or “spiritual body”
    • 360° awareness: Unlike ordinary sight, this perception often includes omnidirectional awareness and complete clarity
    • Cognitive and emotional knowing: Mindsight is holistic—incorporating emotion, understanding, and direct intuitive insight
    • Corroborated events: In some cases, participants accurately described real-world details confirmed by others

    ✨ Implications

    • Challenges the assumption that consciousness and sensory awareness are strictly brain-dependent
    • Supports the possibility of a “spiritual” or non-material aspect of the self
    • Suggests that perception and consciousness may not be entirely neurobiological in origin
    • Opens new avenues for research into transpersonal consciousness and non-local perception

    ✅ Final Takeaway

    Yes—peer-reviewed, academically rigorous studies document blind individuals (including those blind from birth) who report accurate, visual-like perception during NDEs. Please see the reference section for more examples of this. Some of these reports have been externally verified, and many include descriptions that strongly resemble sight, despite lifelong blindness.

    This phenomenon—mindsight—does not disprove materialism, but it seriously complicates it. It suggests that consciousness may not be fully explained by brain activity alone and invites interdisciplinary research bridging neuroscience, philosophy, theology, and phenomenology.

    📚 References

    1. Ring, K., & Cooper, S. (1997). Near-Death and Out-of-Body Experiences in the Blind: A Study of Apparent Eyeless Vision. Journal of Near-Death Studies. https://link.springer.com/article/10.1023/a%3A1025010015662
    2. Irwin, H. (1987). Out-of-Body Experiences in the Blind. Journal of Near-Death Studies. https://link.springer.com/article/10.1007/bf01073268
    3. Ring, K. (n.d.). Mindsight. NDERF. https://www.nderf.org/NDERF/Books/Mindsight.htm
    4. Mango, B. (n.d.). NDEs in the Blind. NDERF. https://www.nderf.org/NDERF/Articles/barbara_blind.htm
    5. Gallant, J. (2018). Eyeless Vision. The Fortnightly Review. https://fortnightlyreview.co.uk/2018/09/side-sight-eyes/
    6. Drasin, D. (n.d.). Mindsight Overview. https://www.dandrasin.com/mindsight
    7. Frontiers in Psychology. (2023). Explanation of Near-Death Experiences: A Systematic Analysis of Case Reports and Qualitative Research. https://www.frontiersin.org/articles/10.3389/fpsyg.2023.1048929/full
    8. ResearchGate. (n.d.). Near-Death Experiences: Between Spiritual Transmigration and Psychopathological Hallucinations. https://www.researchgate.net/publication/267330185
    9. Reddit. (n.d.). Discussions and Confirmations of Blind NDEs. https://www.reddit.com/r/consciousness/comments/1ipl2y0, https://www.reddit.com/r/afterlife/comments/icnqnn, https://www.reddit.com/r/NDE/comments/ijgk8n
    10. UNT Digital Library. (n.d.). Page 113: Near-Death and Out-of-Body Experiences in the Blind. https://digital.library.unt.edu/ark%3A/67531/metadc799333/m1/13