UFO Contact and Near Death Experiences
Evidence
cases and forty-one areas of crossover
Prepared for Grant Cameron • Research discussion • October 7 2026
UFO contact and near-death experiences overlap in the experiences
people describe and in the changes they report afterward. The strongest
foundation for discussing that crossover is the combination of comparative
questionnaire studies, identifiable personal accounts, and research on the
long-term aftermath of NDEs. Together they justify asking whether the two
fields are examining related aspects of consciousness. They do not yet
establish that all UFO encounters and NDEs have one cause, or that beings encountered
in either setting have the identities attributed to them.
The question becomes especially interesting when the categories
cross within a single account. A person approaching death may describe beings
that resemble the entities of UFO literature. Someone reporting contact may
describe a separation from the body, spiritual teaching, or experiences
associated with the dead. Others have different types of experience at
different times in their lives. Those are more specific connections than a
general resemblance between a light in an NDE and a light in the sky.
This discussion develops all forty features in the supplied
comparison and adds 360-degree vision as point 41. It also examines its
research claims and replaces anonymous illustrations with traceable accounts.
Where an example cannot be located or a comparison is not supported by
equivalent measurements, that gap remains visible. A sound foundation depends
on knowing what each piece of evidence can contribute.
What
counts as a crossover
Three relationships need to be distinguished. A phenomenological
crossover means that two accounts contain similar features, such as telepathy
or timelessness. A biographical crossover means that one person reports both an
NDE and a contact experience, perhaps years apart. An event crossover means
that an apparently single episode combines elements of both. These
relationships raise different questions. Shared features concern the structure
of experience; shared biographies concern susceptibility and chronology; mixed
events concern whether the categories themselves fit what happened.
An NDE is an experience reported in connection with actual or
perceived proximity to death. A report can resemble an NDE without a documented
medical emergency. An out-of-body experience is the perception that awareness
occupies a position outside the body, or functions independently of it. An OBE
can occur in an NDE, during reported contact, or in other circumstances.
Establishing an OBE as a reported feature does not establish that consciousness
objectively left the body. [8]
UFO sighting, abduction, and contact also need separate treatment.
Seeing an unusual object does not necessarily involve an encounter with an
intelligence. Abduction generally describes an apparently involuntary removal
or intervention. Contact is broader and may include an encountered presence,
communication, or an experience without a visible craft. FREE deliberately
included this broad range. Its respondents therefore cannot simply be described
as thousands of confirmed UFO abductions. [1]
The expression non-human intelligence is equally consequential.
Researchers should record what the experiencer perceived before deciding
whether it was an extraterrestrial, a spirit, an unfamiliar humanlike figure,
or an unidentified presence. If deceased human beings are placed in the same
analytical category as extraterrestrials, part of the apparent crossover has
already been created by the definition. The categories should permit comparison
without assuming its conclusion.
The
comparative research
FREE
and the importance of the denominator
The 2018 FREE paper analyzed 3,256 respondents and used two
quantitative questionnaires totaling 554 questions. It required reported
non-hypnotic recall. The paper describes 80.4% of a 1,381-person sample as
reporting an OBE as part of contact. Its abstract says about 70%, or 2,279
people, reported a positive life change, against approximately 15–20% reporting
a negative impact. These figures concern different questions and respondent
groups. The authors explicitly acknowledge that OBE and NDE criteria were not
fully delineated, making simple yes responses uncertain classifications. [1]
FREE is a large, important survey of contact reports. It is not a
random population study, and its size does not make the reported entities
independently verified. Later project totals should be identified by
publication and date rather than substituted for the published 2018 sample.
Describing FREE as the largest such survey requires a defined category and a
comparative search; “a major large-scale survey of contact experiencers” is the
secure description used here.
The supplied statement that 28% of nearly 500 respondents had both
NDEs and UFO contact is not retained as an established headline statistic. Its
exact phase, denominator, and NDE definition were not established in the
sources reviewed. Nor was the claim that 15–20% had their first contact during
or immediately after medical trauma verified. Co-occurrence does not by itself
establish that an NDE initiated contact, and comparison with a
general-population baseline needs equivalent definitions and recruitment.
The FREE paper also examined a selected group of 655 frequent
experiencers reporting nonphysical “matrix” encounters. Questions in this
analysis addressed altered reality, perception, unity, and unusual knowledge.
This is a particularly relevant subgroup for comparison with NDEs. Selection
for repeated nonphysical experiences, however, makes it inappropriate to
transfer its findings to every contact respondent or every alleged physical
abduction. [1]
Lorraine
Davis and the early direct comparison
Lorraine Davis’s 1988 study applied instruments used in Kenneth
Ring’s NDE research to 93 UFO experiencers. Fifty-seven, or 61%, reported OBEs;
some occurred during the UFO experience. Reported value and paranormal changes
broadly paralleled those of NDErs but were generally smaller. Davis also
obtained 48 questionnaires from people describing 46 experiencers. Their
answers agreed with the experiencers on 61% of the relevant responses. [3]
This study matters because it attempted comparison through related
questions rather than assembling only striking anecdotes. The external
descriptions add some support for observable personal change. They do not
corroborate the reported beings or journeys. Its broad UFO categories,
volunteer recruitment, and comparison with an earlier NDE sample also limit
what can be inferred about frequency and cause. An improved study would recruit
both groups contemporaneously and apply the same definitions.
Kenneth
Ring and the Omega Project
Ring’s 1992 book The Omega Project brought NDEs and UFO experiences
into a common discussion of transformation. The NDE arm of the earlier Ring and
Rosing study included 74 experiencers and 54 interested nonexperiencers. It
reported differences involving childhood adversity, unusual sensitivities, and
later psychophysical changes. It did not find a significant difference in its
childhood fantasy-proneness measure. Importantly, the interested comparison
group also reported positive value changes. [4]
The commonly repeated figure of 264 participants describes the wider
program summarized in the supplied material, not 264 people who each had both
experiences. The directly inspected 1990 NDE paper is one arm. The larger book
is relevant historical background, but its component samples should not be
merged into a single paired experiment.
Ring’s interpretation that extraordinary encounters can resemble
initiations is a hypothesis about meaning and development. It is useful for
asking how a frightening disruption becomes a changed worldview. It does not
justify calling the two groups’ physiological changes “identical,” treating
childhood trauma as a universal prerequisite, or describing questionnaire
answers about electrical sensitivity as established physiological measurements.
NDE
studies that strengthen the comparison
Prospective medical research establishes that NDE reports are not
confined to retrospective spiritual surveys. In the Dutch study of 344
resuscitated cardiac-arrest patients, 62 reported an NDE and 41 a core
experience. Follow-up addressed later change. This offers a medically defined
setting and an enrolled comparison population. It does not establish UFO
contact or identify an extraterrestrial mechanism. [27]
Cherie Sutherland interviewed 40 Australian NDErs and compared
retrospective reports of psychic experiences before and after the event.
Fourteen of fifteen items increased significantly. Her interpretation included
alternatives such as greater attention to experiences, not only an actual
increase in anomalous events. Bruce Greyson’s earlier work likewise
distinguished claimed psychic experiences from demonstrations requiring a
paranormal explanation. [5,6]
NDERF’s aftereffects analysis contains 834 accounts, while its
separate healing survey received responses from 124 NDErs and 75 non-NDE
respondents. These are different projects with different response patterns.
Their findings help describe the aftermath but should not be combined into one
representative sample. [10,12]
The cumulative research supports comparison most clearly at the
level of reported experiences and personal transformation. The causal step
remains open. Similar changes might reflect a common extraordinary process, a
shared human response to overwhelming experiences, differences in who
volunteers for studies, or several mechanisms operating in different cases.
Identifiable
accounts and what they contribute
The following profiles provide concrete material for discussion.
Publicly named people and archive labels appear together, but archive labels
are not necessarily legal identities. An identifiable report is one that can be
found and checked. That is different from a medically or independently verified
event.
Brian
K and twelve nonhuman beings
NDERF account 41 dates the event to November 12, 1971, following a
violent assault involving head injuries and a punctured lung. Brian describes
leaving his body, passing through darkness and a tunnel, and undergoing a life
review. He also reports twelve nonhuman beings with large heads and eyes and no
visible mouths or ears. He understood them as helpful rather than threatening.
A luminous presence conveyed love and knowledge. He later reported visions and
difficulties explaining the experience to others. [15]
This is a concrete example of unfamiliar beings within a
conventional NDE sequence. Their appearance invites comparison with contact
accounts, but Brian’s account does not establish their planetary origin or a
physical spacecraft. Medical details in the archive are his report; this review
did not obtain hospital records. The account is useful precisely because its
reported anatomy can be discussed without turning it into a verified
extraterrestrial case.
Jon
B and the beings who returned a drowning child
NDERF account 4369 describes a drowning at age three, dated to 1984.
Jon reports rising above the pool, observing his parents trying to retrieve his
body, and encountering a large grey presence with a smaller companion. The
larger figure had a humanlike outline but no defined eyes, mouth, arms, or
legs. Communication arrived as whole telepathic phrases. After an intense sense
of love, the beings required him to return during an attempted resuscitation.
Jon later interpreted them as angels. [16]
This account connects apparent separation, unfamiliar entities,
nonverbal communication, and a directed return. It also demonstrates why “grey”
is not enough to classify a being as a UFO Grey: the detailed description
differs substantially from the familiar large-eyed figure. The childhood event
is remembered retrospectively. Its evidential value lies in the recorded
experience and interpretation, with the timing and objective observations
requiring independent examination.
Graham
M and silver attendants after a collapse
NDERF account 2659 describes a collapse on a bus in 2002. Graham’s
wife, a nurse, tried to rouse him. He reports a white light and silver,
thin-limbed, featureless beings with inverted conical heads. They communicated
that he could remain, but he chose to return. The account contrasts an
estimated seven to ten minutes externally with about half an hour subjectively.
He later pursued spiritual healing and reported a deteriorating marriage. [17]
This is especially relevant to the proposed medical-attendant
crossover. Yet the same report says paramedics found no abnormalities, and its
life-threatening-event field is contradictory. Documented cardiac arrest cannot
be inferred. It should be discussed as an NDE-like report after collapse. That
classification preserves the unusual beings, timing, and aftermath while
keeping the medical uncertainty visible.
Jacqui
C and the uncertainty between aliens and angels
NDERF account 3908 describes hyperventilation and reported cessation
of breathing around New Year 1999–2000. Jacqui describes two presences
associated with travel toward brilliant light. The narrative uses alien
language but also offers guardian angels as an interpretation. Elsewhere the
answers are inconsistent about whether the beings were actually seen. Reported
features include rapid thought, altered time, past scenes, and a decision to
return for family and future life. [18]
This case is useful for studying classification. The uncertainty
comes from the experiencer, not just an outside investigator. It would be
misleading to present the report as a clearly visual encounter with two
physically described extraterrestrials. The structured questionnaire also
contains inconsistent medical fields. Researchers should preserve those
inconsistencies and seek clarification instead of smoothing them into a more
impressive story.
Bonnie
J and alien knowledge during a medical recovery
NDERF labels account 8836 a probable NDE. Bonnie, identifying
herself as a registered nurse, reports respiratory failure, a heart attack,
resuscitation, and intensive care in February 2019. Her narrative combines a
cleansing environment, cosmic journeys, alien beings, star charts, binary
codes, and claims about human origins. She also explicitly describes visions
continuing for days in the ICU and acknowledges disorganized thought after
anoxia. [19]
This is a direct example of extraterrestrial content in an account
associated with severe medical illness. It is also a warning against placing
every remembered vision in the period of cardiac arrest. The reported
scientific content has not been validated as a scientific discovery. A careful
case history would separate arrest, recovery, medication, delirium, and
subsequent interpretation before comparing this episode with a discrete contact
event.
Beverly
Brodsky and a cosmic journey
Beverly Brodsky’s first-person account connects an NDE with a
motorcycle accident in 1970. She reports floating above her body, meeting a
radiant guide, encountering an intelligent light, and receiving an immediate
sense of knowledge and unity. The journey extended through celestial scenes.
She uses the expression “divine spaceship” to describe being shown creation.
She also says that much of the detailed knowledge was not retained on return.
[20]
The phrase creates an apparent bridge between spiritual journey and
space travel. It should not be expanded into a report of a metallic craft,
control panels, or an alien crew. Its value is the person’s attempt to describe
movement through a cosmic environment. Her difficulty retaining the information
also distinguishes the feeling of comprehensive understanding from a body of
usable knowledge brought back.
Reinee
Pasarow and the broader life review
Reinee Pasarow’s published first-person narrative describes an
adolescent NDE associated with an allergic reaction in 1966. It includes an
OBE, an orb, a deceased uncle, a luminous environment, life review, and a
perspective encompassing humanity and its future. Her later life included
humanitarian activity. [21]
This provides a concrete NDE comparison for reports of collective
lessons and planetary concern. It also illustrates an important difference: a
moral review of personal conduct, a vision of human history, and a forecast of
planetary events are separate reported experiences. They should not all be
labeled “life review.” Pasarow’s narrative supports comparing their meaning and
scale, not treating its future scenes as established predictions.
Eben
Alexander and unfamiliar spiritual reality
In a first-person interview, Eben Alexander describes his 2008
illness and an experience progressing through several environments, including a
gateway realm and a unitive core. He emphasizes that ordinary autobiographical
knowledge was initially absent and that communication and understanding
exceeded everyday language. He also describes a luminous portal and a guiding
presence. [22]
Alexander is a useful example of consciousness, identity, and
unfamiliar reality in NDE discussion. The reviewed interview does not supply a
verified encounter with a conventional UFO Grey or a documented instruction
from his publisher to remove an alien from his book. Calling every unfamiliar
spiritual being an alien would prejudge the comparison. Such additional claims
require the relevant recording, passage, or publishing evidence.
In a later conversation with Jim Semivan, however, Alexander
confirmed that he did encounter “aliens” during his experience but it was
pulled from the book by the publisher.
Howard
Storm and distress followed by transformation
Howard Storm’s authorized first-person account describes a crisis in
Paris in 1985. He reports perceiving himself outside his body, following
unfamiliar figures into a hostile setting, then receiving help from a luminous
presence he identified as Jesus. The account includes life review and
discussion of returning. Afterward, he moved from an academic art career into
Christian ministry. [29]
Storm supplies an essential correction to the notion that NDEs are
always welcoming and voluntary. His account contains fear and perceived
coercion before reassurance. It is not an alien-abduction report, but the
sequence makes comparison with frightening contact experiences more substantial
than a simple peaceful-NDE-versus-frightening-UFO contrast.
Peter
and the transformation of an abduction interpretation
In a 1994 interview archived by the John E. Mack Institute, the
experiencer introduced as Peter describes a shift from fear, anger, and
isolation toward bonding with the beings and feeling part of a wider reality.
The conversation connects his changes with repeated eye contact and regression
sessions. Peter also reports a career change from hotel management to
acupuncture. [14]
Peter is an identifiable contact-side comparison for transformative
NDE accounts. The interview records his voice as well as Mack’s interpretation.
It does not establish the beings’ objective identity. Because regression was
involved, the development of recall and the development of meaning need to be
examined together. The case cannot be treated as methodologically equivalent to
an independently recorded medical event with spontaneous recall.
P
M H Atwater and the instruction to investigate
In her New Thinking Allowed interview, P. M. H. Atwater describes
three NDEs in 1977 and an extraordinary voice directing her to research. The
reported instruction includes “Test revelation” and “One book for each death.”
She says a later directive led to Aliens and the Near-Death Experience. The
interview also discusses alien-related identity material arising in hypnosis
and meditative states. Her 2026 Dreamland appearance explicitly connects NDEs,
contact, and the dead. [23,24]
This is a biographical crossover and an example of a perceived
research mission. Its components should retain their different origins. An
instruction associated with an NDE and an alien-related experience recalled
under hypnosis cannot automatically be merged into one medical event. Atwater’s
insistence on testing revelation offers a useful principle: a personally
compelling message can motivate investigation while its factual claims remain
open.
Rey
Hernandez and contact modalities
Hernandez’s interview with Rick Archer explains his aim of studying
contact alongside other extraordinary experiences. He discusses people
reporting several modalities and communication without a visible being. He also
acknowledges the difficulty of deciding what perceived forms represent. [26]
The wheel image described in the supplied material is an effective
illustration of this proposed relationship: different spokes represent
experiences connected through consciousness. It should be introduced as
Hernandez’s account and interpretation, not a diagram established by survey
results. The model suggests a program of comparison. Testing it requires
showing that the proposed relationships survive careful definitions and
alternative explanations.
Hernandez has spoken to many qualified academics since this experience,
and many have back the model of contact modalities. The major supporters would
be the 6th man to walk on the moon Dr. Edgar Mitchel, and Rudy
Schild, an astrophysicist at the Harvard-Smithsonian Center for Astrophysics,
who has been active since the mid-1960s He has authored or contributed to over
250 papers, of which 150 are in refereed journals.
Betty
Andreasson Luca and the importance of source precision
MUFON’s account of Betty Andreasson Luca describes a 1967 household
event followed by extensive hypnotic recall investigated by Raymond Fowler. It
documents an important historical abduction case and emphasizes her religious
orientation. [25]
The supplied material goes further, combining a doorway of light,
the One, ecological warnings, and a full moral life review into a single
narrative. That assembled sequence was not verified in the sources reviewed
here. The relevant Fowler volume, episode, and passage need to be identified
before quoting those details as one case. Andreasson can remain part of the
discussion, but she should not be presented as a medically documented NDE or as
an established exact match to a five-stage NDE model.
Two
coded FREE accounts that directly combine the categories
Beyond UFOs identifies respondent BM-9 as reporting an NDE after
becoming trapped underwater at a dam at fourteen. The account includes a
luminous state, telepathic communication with humanoid spirits, and being shown
other inhabited planets. Respondent JK-16 reports a medication-related crisis,
removal from the body, beings accompanying a journey up a ramp toward a lighted
doorway, and repeated return to the body. A roommate is described as a witness.
[2]
These are traceable examples inside the contact study itself. They
connect medical-danger narratives with the wider contact literature more
directly than a resemblance between two unrelated accounts. They remain
anonymized retrospective reports. The published claim of a witness does not
substitute for interviewing that witness or obtaining medical records. Their
value is to supply specific crossover narratives for follow-up rather than a
verified explanation of what occurred.
Forty-one
crossover points developed
The original forty points are retained below, followed by 360-degree
vision as point 41. Several describe neighboring aspects of one experience
rather than forty-one independent discoveries. Each paragraph connects the
evidence to the question it supports. Case profiles above contain the fuller
examples; references identify the underlying report or research.
1
Leaving the body
Davis’s findings and the FREE OBE result make this a central
comparative feature. Jon B and Brian K give NDE-side examples, while FREE
respondent JK-16 combines a medical-danger report and contact imagery.
[1–3,15,16] Researchers should distinguish an elevated viewpoint, an apparently
mobile self, and a statement that the body was simply forgotten. The next
evidential question is whether any perceived information can be checked
independently. Matching the reported sensation establishes an experiential overlap;
corroborating an observation would address a different and stronger claim.
2
Loss of bodily awareness
Graham M and Bonnie J illustrate accounts in which bodily awareness
disappears without a clear observation of a separated body. [17,19] This
matters because a questionnaire that combines bodily absence with OBE can
inflate apparent agreement. A person can feel bodiless without reporting a
journey away from the body. Discussion should ask what the self seemed to be
during the event and whether location, embodiment, and movement were
experienced at all.
3
Entering another realm
Alexander’s profile and FREE’s selected matrix group provide
settings for comparison. [1,22] “Another realm” can mean a landscape, a
boundaryless state, or an unfamiliar room. Those differences are worth
retaining. If the comparison rests only on “not ordinary reality,” it is too
broad to distinguish an NDE from many other altered experiences. The more
useful question concerns how the transition occurred and what rules the new
setting seemed to follow.
4
Encountering intelligent beings
Brian K, Jon B, and Graham M supply specific descriptions rather
than an anonymous claim that NDE patients see aliens. [15–17] FREE respondent
BM-9 provides a contact-study example involving humanoid spirits and inhabited
planets. [2] Compare appearance with behavior: a strange figure may guide,
examine, threaten, teach, or merely observe. Anatomy and perceived function
need separate coding. Similar conduct with very different appearances might
support one kind of crossover; nearly identical anatomy in differently
interpreted settings might support another.
5
A higher being communicating
Storm and Brodsky describe intelligences experienced as
authoritative or profound, while contact research includes perceived guidance
and instruction. [13,20,29] “Higher” usually records the experiencer’s
judgment. It is not an independently measured rank. Researchers can examine why
the presence seemed authoritative, whether it claimed an identity, and whether
the person questioned it. This prevents the intensity of an encounter from
becoming evidence that its message was necessarily true.
6
Telepathic communication
Jon B describes communication arriving as whole phrases, and Graham
M reports nonverbal exchange. Contact literature also describes direct mental
communication. [13,16,17] The comparison should identify whether the person
received words, images, feelings, or a complete understanding. These
experiences are often grouped under telepathy but are not identical. A further
distinction separates receiving a message during the encounter from claiming an
ability to read other people afterward.
7
A sensed presence
Jacqui C’s account shows uncertainty between seeing and sensing a
being; Hernandez discusses communication without a visible entity. [18,26] This
feature is easy to overstate in retelling. A perceived intelligence should not
acquire a physical description merely because the surrounding literature
supplies one. Discussion can examine how agency was inferred: a message, an
emotional impression, a directed movement, or a feeling of being accompanied.
8
Brilliant light
Brodsky and Pasarow provide concrete luminous experiences; contact
narratives also contain light, though its setting and function vary. [13,20,21]
Light alone is a weak match. Compare an external illumination with a presence
experienced as intelligent, an environment consisting of light, or a transition
toward light. The same visual word can describe substantially different events.
The evidential question is what role the light played, not simply whether it
appeared.
9
Altered time
Graham M gives both an estimated external interval and a longer
subjective duration. Jon B’s narrative supplies a different setting for the
same broad issue. [16,17] Timelessness, accelerated thought, and a long
experience compressed into minutes should be recorded separately. External
timing should come from records or witnesses where possible. A subjective
estimate after a crisis is useful phenomenological evidence but is not a direct
clock measurement.
10
Expanded awareness
Brodsky’s profile illustrates a sense that ordinary personal limits
have widened. FREE’s matrix analysis makes related states relevant on the
contact side. [1,20] The term needs concrete description: wider spatial
awareness, simultaneous perspectives, or an enlarged sense of self. An
investigator should avoid converting “I felt aware of everything” into “the
person objectively perceived everything.” The claim can be profound and worth
discussing without losing that distinction.
11
Heightened perception
Ring and Cooper’s study of blind experiencers includes Vicki’s
account of perception during an NDE. [7] This offers a more specific issue than
generic vividness. Researchers should distinguish experienced visual form from
interpretation through other senses and separate the narrative from later
corroboration. On the contact side, the supplied comparison describes unusual
perception, but a matched, independently documented blind-contact case was not
established here. That remains a worthwhile research question rather than a
completed demonstration.
12
Sudden understanding
Brodsky supplies a concrete example of comprehensive knowing with
limited retention. [20] Contact-side “downloads” raise the same distinction
between a feeling of knowledge and knowledge that can be communicated or
tested. Discussion should ask what was retained, when it was recorded, and
whether it contained information unavailable beforehand. A complete certainty
during an event may be transformative even when its factual content cannot
subsequently be reconstructed.
13
Unity or oneness
Brodsky’s account and the contact matrix analysis give recognizable
settings for this comparison. [1,20] Unity might describe emotional connection,
a single underlying reality, or disappearance of the boundary between observer
and world. Those meanings should not be collapsed. Reports of oneness can
inform a theory of consciousness, but they do not by themselves determine
whether that theory should be idealist, physicalist, dualist, or something
else.
14
Peace and reassurance
Jon B and Graham M offer specific examples of reassurance. [16,17]
Peter’s profile shows why the emotional trajectory matters on the contact side.
[14] Record when fear subsided and what brought the change. A reassuring
presence following terror differs from an episode experienced as peaceful
throughout. Both may ultimately transform the person, but a single positivity
score can conceal this difference.
15
Love as a central message
Storm’s account and Peter’s interview provide a concrete comparison
across the two literatures. [14,29] Love can be an overwhelming felt state, a
spoken teaching, or a later interpretation of the encounter. Identifying which
occurred helps avoid treating every positive report as the same experience. The
strength of the crossover lies in the role attributed to love in the
relationship and its aftermath, rather than the word alone.
16
Spiritual instruction
Atwater’s research directive and Storm’s lessons exemplify
instruction on the NDE side; Mack discusses meaning and mission in contact
accounts. [13,23,29] Compare the actual instruction, its source, and its later
consequences. Some teachings are ethical, others concern cosmology or identity.
Their personal importance does not make their cosmological content established
fact. A productive discussion can ask how people evaluate such instructions
after returning.
17
Scenes from the past
Brian K and Pasarow supply identifiable life-review material.
[15,21] The original contact comparison mentions past scenes, but that does not
establish an exact equivalent to a panoramic moral review. A childhood memory,
a displayed historical scene, and experiencing another person’s feelings are
different features. A strong matched example would specify sequence, emotional
perspective, and purpose. The unverified full life review attributed to
Andreasson should not fill this gap.
18
Scenes of the future
Pasarow and Brian K provide recorded claims about future scenes.
Davis’s comparison also addressed future scenarios. [3,15,21] This is evidence
that people report previews, not that the previews have been validated.
Researchers should preserve failed predictions as well as apparent successes
and distinguish personal scenes from global warnings. The date of recording is
crucial when a later event is said to match a vision.
19
Less fear of death
NDE aftereffects research, including the NDERF analysis, makes this
a substantial area of comparison. [10] Contact research also addresses changed
attitudes to death. [3] Reduced fear of dying should be distinguished from
reduced fear of pain, confidence about survival, and reckless behavior. A
person can believe consciousness continues while still fearing illness. The
question is which dimension changed and whether that change persisted.
20
Belief in survival after death
Sutherland and Davis examined changes in related beliefs. [3,5] This
feature is more specific than a general spiritual shift. An OBE may be
interpreted as evidence of independence from the body; contact teaching may
offer an explicit account of survival. Those routes should be recorded
separately. Increased conviction documents what the experience did to the
person’s worldview; it does not independently settle the survival question.
21
Increased spirituality
The early comparative studies give this point a better foundation
than an isolated anecdote. [3,4] Spirituality needs an operational definition:
practice, concern with ultimate meaning, felt connection, or attention to
unusual experience. Different meanings can produce similar questionnaire
answers. An improved comparison would ask what the person actually does
differently and whether a relative or colleague can describe the change.
22
Reconsidering organized religion
Brian K, Peter, and Storm show why spiritual change has several
directions. [14,15,29] One person may distance themselves from an institution,
another deepen a religious commitment, and another reinterpret it. The
crossover is reconsideration, not a universal rejection of religion. Record
prior beliefs before using religious imagery as evidence of either cultural
expectation or an unexpected encounter.
23
Greater compassion
Davis and Ring provide comparative measures of concern for others,
while Storm offers a concrete personal trajectory. [3,4,29] Compassion is most
convincing as an aftereffect when it appears in observable conduct.
Self-description may be sincere yet aspirational. Follow-up should examine
caregiving, conflict, and everyday relationships. The case profiles make the
theme intelligible; longitudinal evidence can determine how enduring and
general it is.
24
Greater capacity to love
Peter’s account and Storm’s transformation illustrate related but
distinct changes. [14,29] Feeling bonded to an extraordinary presence is not
necessarily the same as loving ordinary people more effectively. Researchers
should ask about both. The comparison becomes stronger when the experience
changes ordinary relationships, rather than only the person’s attachment to
beings or to the remembered event.
25
Desire to help others
Pasarow’s humanitarian activity and Atwater’s research mission
provide specific examples of action following extraordinary experience. [21,23]
Contact research also describes mission and service. [13] An assignment
received during an encounter, a self-chosen response afterward, and an existing
vocation interpreted differently are separate possibilities. Chronology helps
reveal whether service began, intensified, or simply acquired a new
explanation.
26
Less materialism
Davis’s comparison and Ring’s value measures address reduced
material emphasis. [3,4] For discussion, this means more than disliking money
or possessions. It may involve changing priorities while still meeting ordinary
responsibilities. Economic consequences should be examined separately from
spiritual meaning. The strongest comparison would establish changes in actual
choices alongside self-reported values.
27
Less interest in fame or status
The early questionnaire work included concern with impressing
others. [3,4] Public experiencers create an additional research problem:
becoming a speaker or author does not by itself disprove reduced interest in
status, but neither does a declared mission prove it. Researchers should ask
what success means to the person now and avoid judging motives from visibility
alone. This point overlaps with materialism but concerns social recognition
more directly.
28
Concern for nature and the planet
Mack’s contact work and Pasarow’s planetary perspective give
identifiable material for comparison. [13,21] Ecological instruction during an
event differs from an ecological commitment developed later. Warnings,
appreciation of nature, and environmental behavior need separate treatment.
Shared planetary concern may reflect a wider view of identity and
responsibility, but resemblance between warnings does not establish their
source or predictive accuracy.
29
Changed meaning of life
Peter, Storm, and Atwater illustrate changes in how a person
understands their purpose. [14,23,29] Meaning can change without a new career,
religion, or claimed paranormal ability. Interview questions should permit the
person’s own account before imposing a spiritual-transformation framework. This
point is useful because it connects event content to later choices, but it is
too broad to serve alone as a diagnostic marker of crossover.
30
Lasting personal transformation
The prospective cardiac-arrest work and retrospective aftereffects
studies make duration a legitimate research question. [9,27] “Lasting” should
specify months, years, or decades. Transformations can evolve, weaken, or
become difficult to integrate. Contact surveys and public testimony supply
important descriptions, but a one-time survey cannot reconstruct the full
course as securely as repeated follow-up. The field needs trajectories as well
as final self-assessments.
31
Other paranormal experiences
Sutherland’s study and contact-side comparative work describe
broader clusters of unusual experiences. [3,5] A cluster does not automatically
mean that one event opened a new faculty. It may involve increased attention,
willingness to disclose, or experiences present since childhood. A biographical
timeline should establish which events preceded the apparent turning point.
That chronology is central to testing the proposed opening of perception.
32
Further out of body experiences
Davis reported that some respondents experienced more OBEs after
their UFO event, and NDE research examines related changes. [3,6] Recurrent
OBEs should be separated from repeated recollection of the original episode and
from deliberate attempts to reproduce it. Researchers can ask about sleep,
meditation, spontaneity, control, and external observation. These distinctions
make recurrence a testable question rather than a vague statement that
paranormal activity increased.
33
Apparitions or spirits
Pasarow’s deceased relative and the broader psi literature provide
NDE-side material; contact research raises related spirit themes. [6,21,26] A
deceased human should not silently become a nonhuman alien in the analysis.
Identification needs to be recorded: recognized relative, stranger, sensed
presence, or figure assigned an identity later. The crossover may concern
encounters with apparently autonomous beings while the beings’ identities
remain uncertain.
34
Psychic impressions
Greyson explicitly studied claimed psychic phenomena and
distinguished them from verified paranormal effects. [6] That distinction
should carry into UFO research. A feeling of knowing another person’s thoughts,
an empathic impression, and correct information obtained under controlled
conditions are different evidential levels. Reports can justify further
investigation, especially when dates and witnesses are available. They should
not be summarized as proven psychic powers.
35
Precognition
Brian K and the aftereffects studies provide material for
investigating apparent foreknowledge. [5,6,15] Strong evidence requires a
record made before the event, enough detail to exclude broad matching, and
inclusion of misses. An experiencer’s certainty after a successful-seeming
vision is part of the aftermath but is not a substitute for those records. The
same standards should apply to both fields.
36
Mystical experiences
Alexander and Hernandez illustrate continuing interest in
nonordinary states, while the comparative studies examine wider changes.
[3,22,26] Researchers should distinguish spontaneous recurrence from
meditation, deliberate practice, or an interpretive change in familiar
experiences. A later mystical event might deepen the original transformation,
but temporal succession alone does not establish a common source. This is a
useful place to compare practices and conditions across biographies.
37
Healing experiences or abilities
Graham M’s turn toward spiritual healing and NDERF’s separate
healing survey provide specific material. [12,17] Healing a diagnosed
condition, feeling emotionally restored, and believing one can heal others are
three different claims. Contact-healing reports discussed in Beyond UFOs expand
the topic but require case-level assessment. [2] A strong physical-healing case
needs medical records and chronology; a claimed ability needs outcome evidence
beyond personal conviction.
38
Electrical device interference
Ring’s work and IANDS aftereffects guidance include reported
electrical sensitivity or device effects. [4,9] These reports should remain
distinguishable from sensory sensitivity and laboratory measurements of
electromagnetic effects. Comparable UFO claims in the supplied material are not
enough to establish a shared physical mechanism. Device type, failure rate,
environmental conditions, and ordinary malfunction baselines would make this a
stronger investigation. No independently verified matched case is established
here.
39
Missing time
The supplied contact chart uses this term for a gap in remembered
clock time. That differs from an NDE in which time seems absent or an extensive
experience occurs during a short interval. Graham M is an example of changed
duration, not proof of unexplained missing time. [17] Researchers should
document memory continuity and external timing separately. Treating both as the
same feature creates a stronger resemblance than the evidence warrants.
40
Relationship breakdown and divorce
Christian and Holden’s preliminary study reported divorce in 65% of
the NDE group versus 35% of the comparison group. There were 26 respondents in
each group; this does not establish a population-wide NDE divorce rate. [11]
Graham M provides an individual example of marital deterioration. [17] No
equivalent UFO divorce statistic was established in this review. The defensible
crossover is possible relationship disruption after major changes in identity
and values; equal or universally high divorce rates remain unsupported.
41
360-degree vision and omnidirectional awareness
360-degree vision deserves a distinct place in the comparison.
Experiencers sometimes describe simultaneous perception around them, above
them, and below them, without turning their head. This is more specific than
sharper eyesight, an elevated viewpoint, or seeing a panoramic scene. The
relevant crossover is awareness experienced as extending beyond the usual
position and direction of the physical eyes.
On the NDE side, Ring and Cooper’s 1997 paper gives a concrete
example on page 139. A woman who lost consciousness during a pneumonia crisis
in her second pregnancy described hovering above a hospital stretcher. She
reported simultaneously perceiving the ceiling, floor, and underside of the
stretcher, calling the experience “Three hundred sixty degree spherical
vision.” The authors discuss such accounts as omnidirectional awareness and
suggest that awareness may be a more appropriate description than ordinary
seeing. This example appears in their wider interpretive discussion; it should
not be presented as a blind respondent’s verified visual test. [7,30]
On the UFO side, Grant Cameron’s published UFO Sky Pilots discussion
reports that some of the people he interviewed described suddenly acquiring
360-degree vision after connecting with, or becoming one with, the craft. The
reported sequence matters: expanded perception followed a change in the
experiencer’s sense of identity and relationship to the vehicle. This supplies
a traceable investigator’s account of the pattern. Individual interview
transcripts, naming the narrator and preserving the exact wording, would
strengthen the case-by-case comparison. The article does not establish a
prevalence rate for 360-degree vision among all UFO experiencers or among FREE
respondents. [31]
Ryan (2948 Ryan G NDE 6186), a young boy who fell from the roof of
his house described his NDE including “I noticed that my ability of sight was
different. I could see everywhere without even needing to turn my head. I was
like an owl, except I could see through anything I could imagine as real. I
knew all of this without even seeing anything.”
These accounts invite a precise question: are NDErs and contact
experiencers describing the same kind of perception? An interviewer should
distinguish simultaneous spherical awareness from a surrounding display, rapid
changes in viewpoint, and a nonvisual sense of knowing what is nearby. Seeing
around oneself is also different from seeing all sides of an object
simultaneously or perceiving through an obstruction. Researchers should record
each claim separately, including whether the person felt embodied, out of body,
or merged with a craft when it occurred.
In addition, people who experience out of body experiences have the
same 360-degree reports. This may be part of the reason that some researchers
do not believe there are physical abductions. The argument is that no one sees
anyone being abducted. It is always a person experience.
More evidence supporting this view is the fact that people report
being floated through door and windows, or through walls. This is totally
explainable by the out of body state.
The defensible conclusion is that these bodies of testimony contain
reports of perception experienced as extending beyond ordinary bodily eyesight.
This is a meaningful phenomenological crossover, with identifiable examples.
Agreement in description does not by itself establish the accuracy
of the perceived information or a common mechanism. Independent corroboration
would need to concern specific details perceived, while comparative research
would need equivalent questions and clear denominators on both sides.
Additional
issues that the forty-one points do not fully capture
Fear
consent and the direction of an experience
Fear and perceived lack of choice belong in the comparison. Storm’s
profile shows that an NDE may begin distressingly, while Peter’s account shows
that a contact narrative can acquire a positive meaning over time. Jon B
reports being required to return despite wanting to remain. These cases make a
simple division by emotional tone untenable. [14,16,29]
An investigator should ask what choices were perceived, when they
were available, and whether a later positive interpretation changed the way an
earlier coercive event was described. This permits discussion of transformation
without treating fear as a misunderstanding or assuming that a positive outcome
retrospectively establishes consent.
Tunnels
boundaries and return
NDE literature includes transitions, boundaries, and directed
return. [8] These may be more structurally informative than any one visual
feature. The sequence of separation, transition, encounter, instruction, and
return provides a way to compare accounts while retaining their differences. A
tunnel is not universal, and physical craft entry should not automatically be
equated with an NDE boundary.
All experiences are
different
“And every car and truck we
meet on the road is of a different design. James Lacatski who ran the
Defense Intelligence Agency UFO investigation called AAWSAP.
The Paranormal Is Always Unique
In the case of OBEs, NDEs, and abduction
experiences, there is always an overarching meme — a recognizable shape
to the event — but once you move past that thin outline, every detail fractures
into uniqueness. In near‑death experiences, the tunnel is not reported 100% of
the time. And even when the tunnel is described, people describe it
differently: different colors, different speeds, different textures, different
emotional tones. The “tunnel” is not a fixed structure. It is a symbolic
interface that adapts to the experiencer.
Abduction experiences show the same rule. In
the cases where experiencers were allowed to fly the craft, they all describe
touching something, becoming one with the craft, and then discovering that
whatever they think is what the craft does. But in the four dozen cases I
investigated, no two people touched the same craft. The control surfaces
were different, the mechanisms were different, the symbolic vocabulary was
different. Two people described using a joystick — but even those two diverged
immediately afterward. Their experiences did not converge; they individualized.
This is the key point: the fact that no
two things match indicates that there is a person‑component to the experience.
The phenomenon is not delivering a standardized interface. It is delivering a
personalized one. Just as no two leaves on a tree or snowflakes in a storm are
identical, no two paranormal experiences ever replicate the same pattern. The
uniqueness is not noise. It is the signature.
This may be precisely why science has made no
headway on UFOs or the paranormal. The efforts we see on shows like The
Secrets of Skinwalker Ranch are built on the assumption that the phenomenon
is duplicatable — that if you run the same experiment twice, you should get the
same result. But every week proves the opposite. Something new happens. The
same experiment is almost never run twice, and in the rare cases where they do
repeat it, they get different results. The phenomenon refuses replication
because replication is not part of its nature.
The rule in the universe seems to be uniqueness,
not commonality. The paranormal is not breaking the laws of science — it is
revealing a deeper law that science has not yet incorporated: the primacy of
the individual interface.
This observation goes all the way back to the
opening line of the Tao Te Ching:
The Tao that can be named is not the Tao.
The Tao is not a noun. It is a verb. It is
ever‑changing, ever‑flowing, never the same from one moment to the next. The
Tao is the cosmic field behaving exactly as the paranormal behaves: a
dynamic process that refuses to be pinned down, categorized, or repeated.
The paranormal is not chaotic. It is not
random. It is alive, adaptive, and responsive. It is a verb. And verbs
do not repeat themselves.
Owls
Although there are many owl stories related
to UFO experiencers and UFO experiences linked to NDE. There are not man NDE
experiences linked to owls.
One of the rare recorded stories is a more
direct report of owls appearing after an NDE. In A Greater Reality, Volume 5,
a contributor recounts an NDE during a medical procedure and then describes its
aftermath:
Hawks, owls, and butterflies frequently
presented themselves.
I wrote to ike Clelland who is the UFO owl
expert. He has written book on the subject. He related the fact that there were
few recorded story and then outlined a story that indicated the rarity of the
stories might not be true.
I have been working on a book titled” “Owls
and Death” — Wow, have I collected some stories.
and...
I attended the IANDS conference in Seattle
in August. A big part of the reason I went was to see if the near-death
experiencers had any owl experiences. I have very little evidence of this in my
files.
I should amend that, I have lots and lots of
evidence that people who have had a UFO experience, and an owl experience, and
a near-death experience—this is very common, all three. I should also say that
anyone having those three experiences are powerful psychics. I can say this
with a great amount of certainty. (Chris Bledsoe has had all three)
But, I had zero examples of just an NDE and
an owl experience.
After reading Dr. Mary Neal’s book, I had
one example. But, that’s not a pattern.
So — I go to that conference specifically to
talk to people and ask if they had ever had an NDE. Well, I asked everyone, and
pretty much all of them said yes. Then they told me exactly the kind of stories
that I've been collecting for almost 20 years.
I collected some beautiful accounts.
Instructions
to speak or write
Atwater supplies a traceable research-and-writing example. [23] The
supplied material also links communication with a sense of mission. There is no
established comparative percentage here for people explicitly ordered to write
a book. Writing after an experience does not demonstrate such an instruction.
Researchers should distinguish a direct command, a felt responsibility,
encouragement from others, and a decision made after years of reflection.
Technical
information and scientific claims
Bonnie J’s case shows why scientific language can appear in NDE
material, and Beyond UFOs includes a chapter on science-related contact
messages. [2,19] These are worthwhile subjects for discussion, but technical
vocabulary is not a demonstration of technical accuracy. A claim becomes
stronger if it is recorded precisely, checked by relevant specialists, and
shown to contain novel usable information. Cosmological certainty and
scientific discovery need different evidential treatment.
Cultural
interpretation and Indigenous accounts
The supplied references to Ardy Sixkiller Clarke describe a
potentially important body of testimony, but no named narrator, chapter, or
page was provided for the particular hypothermia and industrial-injury cases.
Those examples are therefore not presented as verified case reports here. They
remain leads requiring the exact published account.
Comparison also requires care with terms such as Star People. An
investigator should preserve the narrator’s cultural meaning rather than
automatically translate it into the categories of modern abduction research.
Cultural interpretation can shape a report without making the underlying
experience trivial. Equally, cultural difference alone cannot establish that
the report is independent of contemporary contact ideas.
Unnamed
clinical greys and the proposed laboratory variant
The supplied cardiac-arrest story about tall greys, medical trauma,
a cosmic hologram, and a directed return lacks an identifiable journal article,
author, patient, or page. No traceable source for that assembled case was
established in this review. It cannot support a claim that Greyson or Atwater
documented that precise medical case.
The broader “tech-lab NDE variant” likewise lacks a defined series
of cases and a denominator. Graham M is an identifiable account involving
unfamiliar attendants, but it does not establish a medical laboratory, metal
table, or verified clinical death. Bonnie J supplies another kind of
medical-associated alien narrative. These are productive starting cases, not
evidence that a standardized laboratory variant has been established across
clinical studies.
How
to build a stronger common research foundation
A joint project should recruit NDErs, contact experiencers, people
reporting both, and appropriate comparison groups. For the NDE arm, people who
survived similar medical events without an NDE would help separate the
consequences of the experience from the consequences of illness. For contact,
recruitment should extend beyond organizations already committed to an
interpretation. Recruitment routes should be recorded, since the same
questionnaires can produce different patterns in different volunteer populations.
Each participant should first give an open account. Structured
questions can follow, covering context, embodiment, beings, communication,
emotion, timing, and aftereffects. Leading with a checklist of forty-one
similarities risks teaching respondents the pattern the study hopes to
discover. Interviewers should not propose an alien identity when the
participant reports only a presence, nor infer an NDE from an intense
experience without examining its circumstances.
Recall methods need to remain visible. Spontaneous recall, a dream,
meditation, hypnosis, and repeated interpretation in a therapeutic relationship
are not interchangeable routes. Keeping them separate does not require
rejecting any group of accounts. It permits researchers to ask whether the
patterns change with the method and whether particular details existed before
prompting or publication exposure.
Chronology is essential for biographical crossover. Record the
earliest unusual experiences, the medical event, first contact, first
disclosure, reading or viewing relevant material, and subsequent practices. If
contact predates an NDE, the NDE cannot be its initiating event. If both follow
earlier childhood experiences, a different causal pattern may be involved.
Dates also help prevent later knowledge from entering an account as apparently
original information.
Independent material should be attached to specific claims. Hospital
records can establish a medical crisis and its timing. A relative can support a
change in behavior. A witness can support an unusual light or an absence. None
automatically corroborates everything in the experiencer’s narrative. Evidence
becomes more informative when its reach is precisely stated.
The forty-one features should be grouped before statistical testing.
Bodily separation and loss of bodily awareness concern embodiment. Compassion,
love, and service concern related values. Several answers may therefore express
one underlying change. Counting every neighboring feature as independent
support exaggerates the breadth of agreement. Researchers should report
item-level findings while testing whether broader domains explain them.
Follow-up should include difficult outcomes. Positive meaning can
coexist with anxiety, grief, disruption, or social isolation. People who
withdraw from contact communities or do not publish may be missing from the
most accessible samples. Repeated interviews, accounts from people close to the
experiencer, and clear reporting of attrition would improve the evidence about
transformation.
A causal model needs predictions that distinguish it from
alternatives. A common consciousness process might predict particular
co-occurrence patterns after controlling for prior experience and cultural
exposure. A psychological integration model might predict change according to
emotional intensity, perceived meaning, and social response. A
perception-and-memory model might predict dependence on sleep, medical state,
or recall method. More than one model may be needed across different cases.
The next useful advance is therefore a defined comparison that could
change researchers’ minds. A striking resemblance can motivate that work, but
disagreement over the ultimate nature of consciousness should not prevent
shared standards for documenting experience, testing information, and following
consequences.
What
the evidence supports for discussion
There is a substantial basis for bringing UFO contact and NDE
researchers into the same conversation. Comparative studies already exist.
Specific NDE accounts include unfamiliar beings and sometimes extraterrestrial
interpretations. Contact accounts can involve spiritual transformation and
experiences of embodiment that resemble NDE reports. The strongest recurring
connection is the relationship between an extraordinary encounter and a changed
sense of self, reality, and responsibility.
The evidence is uneven across the forty-one points. Embodiment,
nonverbal communication, altered time, meaning, and value changes have
identifiable accounts and research behind them. Exact equivalence in life
review, shared divorce rates, verified electrical effects, and standardized
alien medical-laboratory NDEs have a weaker foundation in the material
examined. Treating these differences openly gives the crossover discussion more
credibility.
For people in either field, the central question can remain open:
are the similarities produced by a common reality encountered through
consciousness, by common human processes, or by several kinds of event
interpreted through overlapping language? The present evidence supplies
concrete cases and measurable questions with which to pursue that discussion.
It does not require everyone to agree on the answer before the investigation
begins.
Sources
and endnotes
The notes below identify the sources used for the
factual summaries and case profiles. Bracketed numbers in the discussion refer
to these entries. Where the source is a personal narrative, the evidence is the
recorded testimony; medical verification is not implied. URLs were checked
during preparation on October 7 2026. The supplied attachment and accompanying
FREE summary were used as the comparison outline and as claims to examine,
rather than as independent corroboration.
1. Hernandez, Reinerio, Robert Davis, Russell
Scalpone, and Rudolph Schild. 2018. A Study on Reported Contact with Non-Human
Intelligence Associated with Unidentified Aerial Phenomena. Journal of
Scientific Exploration 32(2), 294–344. DOI 10.31275/2018.1282. See especially
the abstract, OBE/NDE classification limitation, and matrix subgroup. https://bobdavisspeaks.com/wp-content/uploads/2019/01/jse322hernandezetal.pdf
2. Hernandez, Rey, Jon Klimo, and Rudy Schild,
editors. 2018. Beyond UFOs The Science of Consciousness and Contact with
Non-Human Intelligence. Volume 1. FREE. Consult the quantitative and
qualitative chapters separately from theoretical chapters; relevant themes
include healing and scientific messages. The coded BM-9 and JK-16 narratives
appear in the NDE-related section on printed pages 257–258, PDF pages 291–292
when counted from 1. https://www.agreaterreality.com/downloads/books/beyondUfosVol1.pdf
3. Davis, Lorraine. 1988. A Comparison of UFO and
Near-Death Experiences as Vehicles for the Evolution of Human Consciousness.
Journal of Near-Death Studies 6, 240–257. https://newdualism.org/nde-papers/Davis/Davis-Journal%20of%20Near-Death%20Studies_1988-6-240-257.pdf
4. Ring, Kenneth, and Christopher J. Rosing. 1990. The
Omega Project An Empirical Study of the NDE-Prone Personality. Journal of
Near-Death Studies 8, 211–239. This is the NDE arm, not the whole UFO/NDE
program. Historical context also includes Ring’s 1992 book The Omega Project. https://www.newdualism.org/nde-papers/Ring/Ring-Journal%20of%20Near-Death%20Studies_1990-8-211-239.pdf
5. Sutherland, Cherie. 1989. Psychic Phenomena
Following Near-Death Experiences An Australian Study. Journal of Near-Death
Studies 8, 93–102. https://www.newdualism.org/nde-papers/Sutherland/Sutherland-Journal%20of%20Near-Death%20Studies_1989-8-93-102.pdf
6. Greyson, Bruce. 1983. Increase in Psychic Phenomena
Following Near-Death Experiences. Theta. Author paper hosted by the University
of Virginia Division of Perceptual Studies. https://med.virginia.edu/perceptual-studies/wp-content/uploads/sites/360/2017/01/NDE10.pdf
7. Ring, Kenneth, and Sharon Cooper. 1997. Near-Death
and Out-of-Body Experiences in the Blind A Study of Apparent Eyeless Vision.
Journal of Near-Death Studies 16, 101–147. https://www.neardeathexperience.us/wp-content/uploads/2015/01/Kenneth-Ring-Journal-of-Near-Death-Studies_1997.pdf
8. International Association for Near-Death Studies.
Fact Sheet Near-Death Experience. https://iands.org/education/fact-sheet-near-death-experience-nde/
9. International Association for Near-Death Studies.
Aftereffects of Near-Death Experiences. https://iands.org/near-death-experiences/aftereffects-of-near-death-experiences/
10. Near-Death Experience Research Foundation.
Near-Death Experience Aftereffects. Analysis of 834 accounts. https://www.nderf.org/Hub/aftereffects.html
11. Christian, Rozan, and Janice Miner Holden. 2012.
Til Death Do Us Part Marital Aftermath of One Spouse’s Near-Death Experience.
Journal of Near-Death Studies. University of North Texas archive. https://digital.library.unt.edu/ark:/67531/metadc938084/
12. Long, Jody, NDERF. Healing and NDE. Separate
survey of healing reports; consult methodology and response-rate limitations. https://www.nderf.org/NDERF/Research/healing.htm
13. Mack, John E. The UFO Abduction Phenomenon What
Does It Mean for the Transformation of Human Consciousness. Presented 1992;
published in Primal Renaissance in 1995. Author text archived by the John E.
Mack Institute. https://johnemackinstitute.org/1992/06/the-ufo-abduction-phenomenon-what-does-it-mean-for-the-transformation-of-human-consciousness/
14. Roy Leonard interviews John E. Mack and an
experiencer identified as Peter. 1994. Transcript archived by the John E. Mack
Institute. https://johnemackinstitute.org/1994/05/roy-leonard-interviews-john-e-mack/
15. Brian K. NDERF account 41. https://www.nderf.org/Experiences/1brian_k_nde.html
16. Jon B. NDERF account 4369. https://www.nderf.org/Experiences/1jon_b_nde.html
17. Graham M. NDERF account 2659. https://www.nderf.org/Experiences/1graham_m_nde.html
18. Jacqui C. NDERF account 3908. https://www.nderf.org/Experiences/1jacqui_c_nde.html
19. Bonnie J. NDERF probable NDE account 8836. https://www.nderf.org/Experiences/1bonnie_j_probable_nde.html
20. Beverly Brodsky. First-person narrative reproduced
at Near-Death.com. https://near-death.com/beverly-brodsky/
21. Reinee Pasarow. First-person narrative reproduced
at Near-Death.com. https://near-death.com/reinee-pasarow/
22. Eben Alexander. First-person interview transcript,
Harvard Neurosurgeon’s 7-Day Journey Beyond Death, Orion’s Method. https://orionsmethod.com/podcast/harvard-neurosurgeons-journey-beyond-death-with-dr-eben-alexander/
23. P. M. H. Atwater. Near-Death Experiences and Life
Itself. New Thinking Allowed interview page with quotations and time
references. https://pod.wave.co/podcast/new-thinking-allowed-audio-podcast/near-death-experiences-and-life-itself-with-pmh-atwater
24. P. M. H. Atwater and Whitley Strieber. Aliens and
the Near Death Experience. Dreamland, June 12 2026. The episode description
supports the interview’s scope; it does not independently verify its case
claims. https://podcasts.apple.com/ie/podcast/aliens-and-the-near-death-experience/id1476330968?i=1000772372808
25. MUFON. Betty Andreasson Luca Has Died. March 30
2022. Historical overview of the investigation and hypnotic recall. https://mufon.com/2022/03/30/betty-andreasson-luca-has-died-3/
26. Hernandez, Rey, interviewed by Rick Archer. Buddha
at the Gas Pump, episode 516. Transcript. https://batgap.com/rey-hernandez-transcript/
27. van Lommel, Pim, Ruud van Wees, Vincent Meyers,
and Ingrid Elfferich. 2001. Near-Death Experience in Survivors of Cardiac
Arrest A Prospective Study in the Netherlands. The Lancet 358, 2039–2045. https://pubmed.ncbi.nlm.nih.gov/11755611/
28. The attached Pasted text file and the FREE summary
accompanying the request. Used to retain all forty proposed comparisons and
identify claims needing source correction. Anonymous clinical examples and
unverified numerical claims were not treated as independently established
evidence.
29. Storm, Howard. Authorized first-person excerpts
from his account, reproduced at Near-Death.com. https://near-death.com/howard-storm/
30. Ring and Cooper. 1997. Page 139 of the paper cited
in note 7, including the pneumonia-associated NDE account and discussion of
omnidirectional awareness. University of North Texas page archive. https://digital.library.unt.edu/ark:/67531/metadc799333/m1/39/
31. Cameron, Grant. 2022. UFO Sky Pilots: Pilots of
Peace and Oneness. Author’s published discussion of interviews, including some
reports of 360-degree vision following connection with a craft. https://whitehouseufo.blogspot.com/2022/10/ufo-sky-pilots-pilotsof-peace-and.html
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