Near-Death Experiences: A Brain in Crisis or Consciousness Beyond the Threshold?

From biology, neurology, reality simulation to questions about the nature of consciousness

Executive Summary

Near-death experiences are a cluster of phenomena reported by some people who have been close to the boundary of death, particularly after cardiac arrest, severe accidents, deep anesthesia, blood loss, hypoxia, or other life-threatening situations. Common content includes bright light, a feeling of leaving the body, a life review, meeting deceased people, a deep sense of peace, or awareness as if being outside the body — all often described as "more real than real," with a vividness far exceeding any ordinary dream or hallucination.

Current science has not proven that consciousness exists independently of the brain after death. No convincing evidence suggests that a "soul" can leave the body and continue cognitive activity. However, it is not yet possible to simply reduce the entire near-death experience to a "meaningless hallucination" or a "mere byproduct of the dying brain." Studies on human survivors of cardiac arrest show that a small percentage of patients report structured, sometimes very vivid, experiences; the AWARE study (conducted by Sam Parnia and colleagues) found that among those who responded after cardiac arrest, about 9% were classified as having a near-death experience, and a few described auditory-visual awareness related to the period of resuscitation — although no cases saw verifiable images from above ceiling level.

Simultaneously, recent neuroscience studies have recorded organized electroencephalographic activity and increased high-frequency (gamma) activity in certain brain regions of dying patients, rendering the "immediate brain shutdown" hypothesis too simplistic. The brain in a near-death state does not merely "die gradually" — it can undergo phases of extreme activity, network reorganization, and generate structured experiences.

This White Paper analyzes near-death experiences from the perspectives of neuroscience, cognitive psychology, and complex systems modeling. It surveys possible biological mechanisms (hypoxia, hypercapnia, neurotransmitter disturbances, limbic system activation, temporoparietal junction disturbances, REM intrusion), analyzes each component of the experience (out-of-body feeling, light at the end of the tunnel, meeting the deceased, life review, peace feeling), and discusses different explanatory models — from the "dying brain" model to "transcendental consciousness" hypotheses. It also distinguishes between levels of evidence: what has been confirmed, what is being studied, and what remains speculative.

Finally, this White Paper discusses the impact of near-death experiences on the lives of those who have undergone them — changes in value priorities, reduced fear of death, increased gratitude, and identity restructuring — and asks the deepest question: why, when facing the ultimate boundary, does the human mind so often turn toward light, love, memory, loved ones, and meaning?

Part 1: What is a near-death experience? A working definition

1.1. Core components

A near-death experience is not a single phenomenon with a fixed set of symptoms. It is a cluster of experiences that may include many or few of the following components, with varying intensity and order depending on the individual.

Out-of-body experience — often described as "seeing one's body from the outside," typically from a position on the ceiling or in a corner of the room. Experiencers may see medical staff performing resuscitation, see grieving relatives, or observe surrounding events from a viewpoint that is not their own eyes.

Feeling of passing through a dark tunnel — many describe moving through a narrow, dark space toward a distant light source. The feeling may be of being "pulled" or "moving willingly."

Bright light, often white or golden — often described as "dazzling but not uncomfortable," "warm," "compassionate." This light may be perceived as a conscious entity, or simply as an impersonal light source.

Meeting deceased relatives — often parents, grandparents, spouses, or children who have died. They usually appear healthy, youthful, and often "welcome" the experiencer.

Meeting "light beings" or "spiritual entities" — in some cultures, these may be angels, Buddha, God, or other spiritual entities. In secular reports, these are often described as "a presence" or "a conscious light source."

Deep sense of peace — one of the most striking features of near-death experiences is the absence of pain and fear, replaced instead by a feeling of peace, stillness, and acceptance. Many describe: "I wasn't afraid. I felt everything was okay."

Loss of pain sensation — even if they had been suffering intense pain before (e.g., from an accident or illness), the pain disappears during the near-death experience.

Life review — a "movie" of one's life, often played at high speed, yet each moment is felt vividly. Uniquely, many report that they not only see events but also feel the emotions of others in those events — the joy they brought, and the pain they caused.

Altered time perception — time may seem to stretch endlessly, or conversely, the entire experience may occur in a brief moment. Many report that events seemingly lasting hours actually occurred in just a few seconds of real time.

Return with a sense of life being more meaningful — after recovery, many report profound shifts in value priorities, reduced fear of death, and increased gratitude.

1.2. Prevalence and cultural variation

Near-death experiences are reported in every culture, religion, and age group. However, specific content is often influenced by memory, religion, cultural symbols, and personal belief systems. A Catholic may see the Virgin Mary or Jesus; a Buddhist may see a Bodhisattva; an atheist may see "light" or "a presence" without attaching a specific religious label. This diversity suggests that near-death experiences are not neutral recordings of an objective supernatural reality — they are "shaped" by the brain, using available cultural materials and memories.

Part 2: Possible biological mechanisms — What happens in the brain when near death

2.1. Extreme conditions of the near-death brain

In a near-death state — especially cardiac arrest, respiratory arrest, or severe hypoxia — the brain and body undergo a series of extreme physiological changes. These changes may contribute to components of the near-death experience.

Hypoxia and hypercapnia — when the heart stops, the brain receives no oxygen. Neurons begin undergoing a series of metabolic changes. Hypoxia can cause hallucinations, excite brain regions, and produce light experiences. Hypercapnia (carbon dioxide buildup) can also cause altered states of consciousness and feelings of suffocation — though in many near-death reports, suffocation feelings typically disappear, replaced by peace.

Neurotransmitter disturbances — hypoxia causes a massive release of certain neurotransmitters (e.g., glutamate), potentially triggering an "electrical storm" in the brain. Simultaneously, other neurotransmitters (e.g., serotonin, dopamine, endorphins) may be released in abnormal quantities.

Endorphin release — endorphins are the body's natural painkillers. Massive endorphin release in a near-death state may explain the sense of peace and loss of pain — two of the most striking features of near-death experiences.

Brain network destabilization — when the brain is hypoxic, normal neural networks become disrupted. Different brain regions may be activated and inhibited in abnormal patterns. This can produce strange experiences, including out-of-body feelings and life reviews.

Limbic system activation — the limbic system (including the amygdala, hippocampus, and related regions) processes emotion and memory. Strong limbic system activation in a near-death state may explain the high emotional intensity of the experience and the emergence of vivid memories (including life review).

Temporoparietal junction (TPJ) disturbance — the TPJ plays a critical role in integrating information from the body (position sense, movement) and from the environment, and in generating the feeling "I am in this body." TPJ disturbance can cause out-of-body experiences — one of the most common components of near-death experiences.

Body schema disturbance — similarly, disturbance of networks constructing the body schema may contribute to the feeling "I am no longer in this body."

REM intrusion — in a near-death state, the boundary between wakefulness and REM may become blurred. REM features — including vivid imagery, strong emotion, and muscle paralysis — may "intrude" into consciousness, producing dream-like experiences perceived as real.

2.2. Not "brain shutdown" — but "extreme brain activity"

A common misunderstanding is that near death, the brain simply "shuts down" like a light bulb losing power. Modern research shows a much more complex picture. In the dying phase, the brain not only "dies gradually" — it can undergo extreme activity phases, with increased connectivity between regions, bursts of electrical activity, and temporary reorganization of neural networks.

Animal studies (and some human clinical cases) have recorded increased high-frequency (gamma) activity in certain brain regions of dying patients. Gamma waves (30-100 Hz) are typically associated with integrated cognition, attention, and higher states of consciousness. Increased gamma during the dying phase suggests the brain is not "shutting off" but "running" in a different mode — a mode in which different brain regions may connect in unusual ways, generating structured experiences.

This does not prove that consciousness survives after death. It only shows that simple "brain death" models are inadequate, and that vivid near-death experiences may be explainable by neural mechanisms — though these mechanisms are still under study.

Part 3: Out-of-body experience — When the TPJ is disturbed

3.1. Neural mechanisms of out-of-body experience

The feeling of "seeing oneself from outside" — often described as "I was on the ceiling, looking down at my body" — may be explained by disturbance of the temporoparietal junction (TPJ) and networks involved in bodily self-integration.

The TPJ is a brain region at the intersection of the temporal and parietal lobes. It plays a critical role in integrating information from multiple sources: visual information (body position in space), vestibular information (balance and movement), tactile information (touch and pressure), and proprioceptive information (limb position). From this integration, the TPJ generates the feeling "I am in this body, at this location" — a fundamental component of self-consciousness.

When the TPJ is disturbed — due to hypoxia, electrical stimulation (during brain surgery), certain drugs, or pathological states — this integration can break down. Two main mechanisms can produce out-of-body feelings.

Mechanism 1: Detachment of the self from the body schema. The body schema is maintained, but the feeling of "self" is detached from it. The "self" is perceived at a different location (e.g., on the ceiling), while the physical body remains on the bed. The result is the experience of "seeing one's body from outside."

Mechanism 2: Creation of a "copy" of the body. The TPJ generates two body models — one attached to the "self," another placed at a different location. The second model is interpreted as "another person" or "another body" — in this case, the experiencer's own body, seen from outside.

3.2. Experiments and evidence

Electrical stimulation studies of the TPJ (during brain surgery for epilepsy patients) have immediately induced out-of-body experiences. Patients reported "seeing themselves from above," "feeling outside their body," or "seeing a person who looked like them lying on the operating table." These experiences vanished as soon as stimulation stopped.

This suggests that out-of-body experiences require no supernatural assumptions. They can be produced by disturbance of a specific brain region. And in a near-death state — when the brain is hypoxic and neural networks are disrupted — the TPJ may function abnormally, generating out-of-body feelings.

Part 4: Light at the end of the tunnel — From retinal physiology to symbol

4.1. Physiological explanations

The image of "passing through a dark tunnel toward a distant light" is one of the most common symbols of near-death experiences. Several hypotheses exist about the physiological mechanisms.

Retinal ischemia. The retina — the light-sensitive layer at the back of the eye — is highly sensitive to hypoxia. When the heart stops, blood no longer flows to the brain and eyes. The peripheral retina often becomes ischemic before the central retina (macula). This creates a "tunnel vision" effect — the visual field narrows, leaving only a "tunnel" with a bright spot at the end.

Visual cortex activation. Hypoxia may also directly stimulate the visual cortex (occipital lobe), producing visual hallucinations — including bright spots, circles, and geometric shapes. This stimulation may be perceived as "light."

"Dead zone" effect of the visual field. When the visual field narrows (due to retinal ischemia), the central area remains active while the periphery darkens. The brain interprets this as "passing through a tunnel" (dark periphery) and "moving toward light" (bright center).

4.2. Cultural and personal symbolism

However, not every near-death experience includes a tunnel. Some see light without a tunnel; some see no light at all. Moreover, the shape and color of light vary with culture and personal belief: for some, light is white; for others, it is yellow, blue, or multicolored. Some perceive light as a conscious entity; others regard it merely as a light source.

This suggests that the "light at the end of the tunnel" is not an objective entity identical for everyone. It is constructed by the brain from physiological signals (retinal ischemia, visual cortex stimulation) and embellished with cultural symbols and personal memories.

Part 5: Meeting the deceased — Activation of the attachment network

5.1. Attachment memories and internal social models

Meeting deceased relatives — parents, grandparents, spouses, children — is one of the most common and emotionally powerful components of near-death experiences. These individuals often appear healthy, youthful, and often "welcome" the experiencer.

This phenomenon may be explained by strong activation of the brain's attachment network. As discussed in the White Paper on dreams and the deceased, important people in one's life do not disappear from the brain after they die. They persist as internal social models — complex neural networks encompassing faces, voices, gestures, memories, emotions, and behavioral predictions.

In a near-death state — when the prefrontal cortex (reality testing) is inhibited, and emotional regions (amygdala, limbic system) are strongly activated — these internal social models may be activated freely, without censorship. They appear in consciousness vividly, authentically, and emotionally richly. They "welcome" because their internal model, in a life-threatening situation, is "programmed" to comfort and protect.

5.2. Not "souls" — but "vivid memories"

This does not mean that the deceased are actually "there" in an afterlife. It means that memories of them are so deeply etched into your neural structure that under extreme (near-death) conditions, those memories become so vivid that you can "meet" them, "talk" with them, and feel their presence as if they were there.

Studies on people experiencing profound grief have shown that "meeting" the deceased in altered states of consciousness (not only near-death, but also in deep meditation, dreams, or trance states) is a common phenomenon, and it serves a comforting and healing function. It requires no supernatural assumptions.

Part 6: Life review — Compression of identity

6.1. Autobiographical memory activation

The life review phenomenon — a "movie" of one's life, played at high speed, yet each moment felt vividly — may be explained by massive activation of the autobiographical memory system.

This system includes the hippocampus (memory storage and retrieval), the medial prefrontal cortex (organizing memory by identity and meaning), and the posterior cingulate cortex (integrating emotion with memory). When the brain is in a near-death state — with normal network disruption — this system may become uncontrollably activated.

Memories are not retrieved in chronological order with intent; they "flood" into consciousness. And because the emotional system (amygdala, limbic system) is highly active, each memory is accompanied by vivid emotion — including the emotions of others in those events (a phenomenon called "empathic recall").

6.2. Life review as identity compression

From a psychological perspective, the life review can be understood as a compression of the entire identity — a summation by the mind system of "what mattered," "who I have been," "whom I loved," "whom I hurt," "whether I have been forgiven," "whether I lived a meaningful life."

This is when the ego system, facing the risk of termination, is forced to evaluate itself. It is not an external judgment (by a supernatural entity), but a self-evaluation process — automatically performed by the brain, based on values and norms learned throughout life.

This explains why life reviews often lead to profound post-experience changes: reduced fear of death, increased compassion, and a restructuring of life priorities. When you have "seen" your entire life from an integrated perspective — and when you have "felt" your impact on others — you cannot live as before.

Part 7: Sense of peace — Endorphins, oxytocin, and acceptance

7.1. Biological explanations

The deep sense of peace — the absence of pain and fear — is one of the most striking features of near-death experiences. It is often described as "everything is okay," "I wasn't afraid," "I felt loved," "I was ready to go."

At least two biological mechanisms may explain this.

Endorphins. Endorphins are the body's natural painkillers, released during extreme stress, injury, and intense exercise. Massive endorphin release in a near-death state may explain the disappearance of pain (analgesia) and the feeling of peace, even euphoria.

Oxytocin. Oxytocin is the bonding and trust hormone, released during social safety situations (hugging, breastfeeding, positive social interaction). Oxytocin release in a near-death state may explain feelings of "being loved," "being accepted," and "connecting with a higher entity."

7.2. Acceptance as an ultimate survival strategy

From an evolutionary psychology perspective, peace in the final moments may have an adaptive function: it reduces pain and fear, allowing the individual to accept death peacefully, rather than struggling futilely. Struggling in the final moments — screaming, thrashing, resisting — consumes precious energy and does not change the outcome. Acceptance, conversely, conserves energy and may help the individual focus on what matters most (e.g., thinking of loved ones) in the final moments.

The sense of peace in near-death experiences, therefore, is not necessarily evidence of a blissful afterlife. It may be an evolved biological mechanism to help us die peacefully — a "preparation" by the brain for the end.

Part 8: Dying brain or transcendental consciousness? — Explanatory models

8.1. Model 1: Near-death experience as a product of the dying brain

This model is supported by the majority of neuroscientists. According to this model, near-death experiences result from physiological and neural processes in the brain as it undergoes hypoxia, neurotransmitter disturbances, and network reorganization. Each component of the experience can be explained by specific neural mechanisms (as discussed in previous sections).

This model does not deny the reality of the experience — it remains real to the experiencer. It merely argues that the experience is generated by the brain, not by an external supernatural reality.

Strengths: This model is based on well-studied, testable biological mechanisms and is consistent with principles of modern neuroscience.

Weaknesses: It does not fully explain some reports — particularly reports of awareness during cardiac arrest (when the brain is thought unable to function normally), and reports of "meeting" relatives the experiencer did not know had died. However, such reports are rare and typically rely on post-recovery recall, with high potential for error.

8.2. Model 2: Transcendental consciousness

This model argues that consciousness is not merely a product of the brain; it can exist independently, or the brain is merely an "instrument" for consciousness to manifest in the physical world. In a near-death state, consciousness may "escape" the brain and access a higher reality — the reality of light, love, and connection to the universe.

This model is supported by some researchers (e.g., Pim van Lommel) and by many experiencers. It relies on reports of awareness during cardiac arrest (when the brain is thought inactive), and of "meeting" experiences that experiencers believe cannot be explained by brain mechanisms.

Strengths: This model respects subjective experience and provides spiritual meaning for many people.

Weaknesses: It rests on metaphysical assumptions untestable by scientific methods. Reports of awareness during cardiac arrest typically rely on post-recovery recall, and no independent evidence confirms that the person actually had awareness during the time the brain was inactive. Experiments such as AWARE have tried to test such reports by placing images on high shelves in resuscitation rooms — and no cases saw those images.

8.3. Model 3: Cautious materialism — Science does not yet have the final answer

This model acknowledges that although most components of near-death experiences may be explainable by brain mechanisms, unanswered questions remain — particularly about the relationship between brain and consciousness in the final moments. It calls for continued research, with an open but not hasty attitude.

This model also clearly distinguishes between "mechanistic explanation" (how) and "philosophical meaning" (what it means). Even if all components of near-death experiences were explained by brain mechanisms, that does not mean the experience is "unreal" or "unimportant." It can still be deeply meaningful to the experiencer and still transform their life.

Strengths: This model avoids both extremes: hastily dismissing the experience, or affirming metaphysical claims beyond the evidence.

Weaknesses: It does not provide a definitive answer, which many people expect.

Part 9: The AWARE study and empirical evidence

9.1. Design of the AWARE study

The AWARE (AWAreness during REsuscitation) study, conducted by Sam Parnia and colleagues, is one of the largest and best-designed studies on near-death experiences in cardiac arrest. It was conducted at 15 hospitals in the UK, US, and Austria, involving over 2,000 cardiac arrest patients.

A unique feature of this study: researchers placed images on high shelves in resuscitation rooms — images that could only be seen from above (e.g., from a position where someone "hovering near the ceiling" could see them). If a patient reported having left their body and seen resuscitation events from above, researchers could ask: "Did you see any images on the shelves?"

9.2. Results

Of over 2,000 patients, about 9% (approximately 180 people) reported a near-death experience, and a few described auditory-visual awareness related to the resuscitation period. However, no patient reported seeing the images on the shelves — the images placed specifically to test out-of-body claims.

This result has been interpreted cautiously by researchers. On one hand, it suggests that out-of-body experience reports during cardiac arrest may be explained by brain mechanisms (e.g., hypoxia-induced hallucinations, or false post-recovery memories), rather than by actual ability to "see" from outside the body. On the other hand, researchers note that the study design may have limitations: the sample size of patients with out-of-body experiences who might have seen images was very small, and some patients may not have been in the correct position to see them.

9.3. Other studies

Other near-death experience studies (e.g., by Bruce Greyson, by Pim van Lommel) have focused on describing the content and consequences of experiences, rather than testing claims of awareness during cardiac arrest. These studies have helped bring the topic into medical discussion, but interpretations of "consciousness independent of the brain" remain debated and are criticized by many neuroscientists as exceeding the current data.

The most cautious conclusion is: current science has enough data to regard near-death experiences as a serious phenomenon requiring study, but not enough to affirm that consciousness survives independently of the brain after death.

Part 10: Why does this experience change people? — Restructuring identity and value priorities

10.1. Common post-experience changes

Many people after a near-death experience report profound and lasting life changes. The most common changes include:

Reduced fear of death (thanatophobia). This is perhaps the most common change. Experiencers are no longer afraid of death; they feel that death is not the end, or at least, not as frightening as they thought.

Increased gratitude and appreciation for life. They feel grateful to be alive and appreciate small daily things — sunlight, a child's voice, a good meal — far more than before.

Value shift. Things once important — money, status, fame, possessions — become less important. Things once neglected — love, family, friends, forgiveness, life meaning — become central.

Increased compassion and forgiveness. They become kinder to others, less judgmental, and more forgiving — partly because they have "felt" the impact of their actions on others during the life review.

Increased interest in spirituality, less in formal religion. Many report increased spiritual concerns — but not necessarily tied to any specific religion. They may believe in "light," "universal love," or "connection," without needing rituals or dogma.

Reduced attachment to material things and petty conflicts. They become less caught up in arguments, small conflicts, or accumulating possessions. They feel that "those things don't matter."

10.2. Explanation: Near-death experience as identity shock

These changes may be explained by the fact that near-death experiences constitute an identity shock. It disrupts self-narratives maintained for years and forces the brain to restructure them.

When a person feels they have "touched the ultimate boundary" — and have undergone a vivid, meaningful, and usually positive experience (peace, light, love) — the brain's priority system is restructured. Things once important (e.g., social status) lose weight because they are no longer relevant in the context of "the ultimate boundary." Things once neglected (e.g., family love) become central because they are what remain when all else is stripped away.

This is not a "surface" change. It is a deep identity restructuring — and it can occur after a single experience because that experience has such high emotional intensity and meaning that it "overwrites" older structures.

Part 11: Scientific and ethical boundaries — The right approach

11.1. Respect the experience, do not dismiss

Near-death experiences are often among the most profound experiences in a person's life. They can radically change people, bring meaning, and reduce fear. Therefore, they should not be ridiculed as "meaningless hallucinations," "products of a damaged brain," or "self-deception." Experiencers deserve to be heard and respected.

11.2. Do not overstate conclusions beyond evidence

However, respecting the experience does not mean accepting all metaphysical interpretations offered by experiencers (or some researchers). Current scientific evidence does not support the claim that "consciousness survives independently of the brain after death." Reports of awareness during cardiac arrest are rare, recall-based, and have not been confirmed by objective methods.

Responsible scientists must: present evidence honestly, without ignoring contradictory data; clearly distinguish between hypotheses, preliminary evidence, and confirmed conclusions; and avoid sensationalist claims exceeding current data.

11.3. The proper scientific approach

The proper scientific approach to near-death experiences is:

Respect the experience — acknowledge it is real to the experiencer and may have profound meaning.

Analyze mechanisms — investigate the neural, physiological, and psychological mechanisms that may explain the experience components.

Do not dismiss phenomenological value — do not treat the experience as merely a "hallucination" in a pejorative sense; it may still have adaptive value and personal meaning.

Do not overstate conclusions — do not affirm metaphysical claims (e.g., "the soul exists") based solely on subjective reports.

Continue research with rigorous methods — design studies that can test competing hypotheses, and be willing to revise conclusions when new evidence emerges.

Conclusion

Near-death experiences lie at the boundary between biology, consciousness, memory, identity, and humanity's biggest question: what happens when we die? They are complex, multidimensional phenomena that can be reduced neither to a single mechanism (e.g., "hypoxia" or "endorphin release") — nor to a single metaphysical explanation (e.g., "the soul leaves the body").

Modern science shows that the brain in a dying state does not simply "shut off" like a switch. It can undergo extreme activity phases, with increased connectivity between regions, bursts of high-frequency electrical activity, and temporary reorganization of neural networks. These activities may generate vivid, structured, powerfully transformative experiences — including out-of-body feelings, light, meeting the deceased, life reviews, and peace.

But the deepest question is not just whether the experience comes from the brain or from a beyond-brain dimension. The deeper question is: why, when facing the ultimate boundary, does the human mind so often turn toward light, love, memory, loved ones, and meaning? Why not chaos, pain, or emptiness? Why — even across different cultures — is there striking consistency in themes of love, forgiveness, and connection?

The answer may lie in how the brain is built — not only to survive, but to love, bond, and seek meaning. And in the final moments, when everything else is stripped away, what remains — what truly matters — is love, memory, and connection with loved ones.

Even if the final answer about the nature of consciousness and death remains open, near-death experiences show one thing for certain: human consciousness is far more complex than simple models of life and death. It is not merely a byproduct of neural activity; it is a structured, meaningful phenomenon with profound capacity to transform human life. And in that complexity, there is a wonder no less than any supernatural story.

References

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- van Lommel, P., et al. (2001). Near-death experience in survivors of cardiac arrest: a prospective study in the Netherlands. The Lancet, 358(9298), 2039-2045. https://www.thelancet.com/journals/lancet/article/PIIS0140-6736(01)07100-8/fulltext

- Greyson, B. (2010). Implications of near-death experiences for a biopsychosocial spirituality. Journal of Near-Death Studies, 28(4), 201-219. https://www.academia.edu/39043542/Implications_of_Near_Death_Experiences_for_a_Biopsychosocial_Spirituality

- Parnia, S. (2024). The new science of death: 'There's something happening in the brain that makes no sense'. The Guardian, April 2, 2024. https://www.theguardian.com/society/2024/apr/02/new-science-of-death-consciousness-brain-neuroscience-sam-parnia

- Friston, K. (2010). The free-energy principle: a unified brain theory? Nature Reviews Neuroscience, 11(2), 127-138. https://www.nature.com/articles/nrn2787

- Blanke, O., et al. (2004). Out-of-body experience and autoscopy of neurological origin. Brain, 127(2), 243-258. https://academic.oup.com/brain/article/127/2/243/299394

- Porges, S. W. (2011). The polyvagal theory: Neurophysiological foundations of emotions, attachment, communication, and self-regulation. W.W. Norton & Company. https://www.norton.com/books/9780393707007

- Wikipedia. Sam Parnia. https://en.wikipedia.org/wiki/Sam_Parnia

- Wikipedia. Pim van Lommel. https://en.wikipedia.org/wiki/Pim_van_Lommel

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