Chapter 1: Understanding Near Death Experiences

How do we push past the limits of objective comprehension when it comes to near death experiences (NDEs)?

Fernando Makoto

Occasionally, a new bestseller emerges from an author who shares their near death experience (NDE), often filled with grand conclusions and spiritual assertions. A prominent example is Eben Alexander, a neuroscientist whose book Proof of Heaven details his NDE while battling bacterial meningitis and experiencing what seemed like brain death. In his account, he describes a wondrous realm filled with flowers and waterfalls, where "golden orbs soared in the sky, angelic choirs resonated with powerful chants, and a beautiful girl on a butterfly wing played a pivotal role in my comprehension of this reality" (I).

While there is little doubt that NDEs occur, skepticism arises regarding the claims and conclusions drawn from them. Some critics question whether Alexander is confusing brain death with a medical coma. Additionally, many are hesitant to treat personal experiences as definitive proof, viewing such leaps as scientifically questionable. The underlying questions remain largely unanswered.

The scientific investigation of NDEs is a complex endeavor. In reviewing a variety of literature for this essay, I've noticed that many authors tend to arrive at their anticipated conclusions. This suggests that the authors' biases influence their interpretations, whether they are inclined to validate life beyond death or to correlate NDEs strictly with brain activity, thereby dismissing spiritual interpretations. The subjective nature of these experiences complicates objective analysis, as any conclusive findings may feel inadequate or unexciting. Identifying neurological changes during an NDE may not resonate with those captivated by the experience's spiritual dimensions.

Recent studies indicate that significant brain activity occurs in dying patients, contradicting the belief that brain function halts immediately after cardiac arrest. A 2023 study highlighted increased connectivity in the brain during this period, revealing a surge of gamma oscillations and functional connectivity (II). The patients observed exhibited heightened interactions in areas associated with dreams, memories, and attention for several minutes post-cardiac arrest (III, IV).

However, this study's limitation lies in the fact that the patients did not survive, making it impossible to directly link this neural activity to the mystical experiences reported by some. The authors themselves acknowledge that "this neurophysiological surge may be incidental or pathological" (IV). Nonetheless, it does suggest that the boundary between life and death is more ambiguous than previously thought, challenging the notion that the brain merely shuts down after cardiac arrest.

This debate is particularly relevant for those seeking 'proof' that all NDEs occur during states of brain inactivity, thus implying a consciousness that transcends the brain. Advocates often cite claims of out-of-body experiences, where individuals report recalling objects in their surroundings or observing themselves from an external perspective. However, attempts to validate these claims have yielded inconclusive results (V). Researcher Sue Blackmore has noted, "Despite numerous claims, I have never encountered convincing evidence supporting the reality of out-of-body experiences" (VI).

Ultimately, this leads us back to the fundamental issue of consciousness itself, rather than focusing solely on NDEs. Much like the experiences induced by psychedelics, the phenomenology of NDEs is extraordinary yet potentially reducible. Whether such reductionism is satisfactory remains a question science may never definitively answer. Computational neuroscientist Christof Koch, who previously wagered that neuroscience would elucidate consciousness (a bet he recently lost), remarked on the profound disparity between consciousness and its physical basis: "When I perceive blue, it starkly contrasts with my brain's state during that experience; one involves neuronal activity and neurotransmitter release, while the other is the subjective experience" (VII). He concludes that while experience may not be reducible, it is ultimately grounded in the physical.

In the context of NDEs, this disconnection is amplified. As Sam Harris articulated regarding his psilocybin experience, "It's as if reaching into my right pocket with my left hand yielded not my wallet, but the Andromeda galaxy" (XV). The suggestion that there exists a physical counterpart to experiences of radiant orbs and celestial choirs, regardless of the intriguing insights about a brain in cardiac arrest, fails to fully encapsulate the phenomena. There appears to be a chasm that science may never bridge.

For those less focused on the neuroscience and more interested in the implications, the critical question becomes why. Even if we could accurately outline the neuroscientific underpinnings of NDEs, it would not clarify why these experiences occur, why they often align with religious concepts, or why a dying brain would generate such vivid experiences. Given that many reports of NDEs have surfaced only in recent times, coinciding with advancements in resuscitation techniques, attributing an evolutionary purpose seems implausible. The nature of these experiences makes it challenging to provide meaningful explanations. Ultimately, this highlights our limited understanding of ourselves and serves as a reminder to both scientists and spiritual seekers. Perhaps this will always be the case.

Chapter 2: Insights from Near Death Experiences

This video titled "What can we learn from Near Death Experiences?" explores the insights gained from such phenomena and their implications for understanding consciousness.

The second video, "Impact of near-death experience research on models of consciousness," discusses how research on NDEs influences our understanding of consciousness.