The Near Death Experience: Evidence Found in Quantum Mechanics and Biophysics

ABSTRACT

The near-death experience (NDE) is a profound and personal journey, that is reported by many individuals when close to dying. People’s fascination throughout history, with stories of NDE’s that remarkably share many similar characteristics, have compelled many to seek further explanation for these events. Two significant contributors to this topic of study, Dr. Raymond Moody, and Dr. Bruce Greyson, have each developed methods of qualifying NDE’s, giving scientific credibility to this phenomenon.

A significant, life changing element of the NDE, appears to occur in the moment of “letting go”, of which experiencer Anita Moorjani would wholeheartedly agree. In her book, Dying To Be Me, Moorjani recounts in detail, how an NDE in 2006 completely changed her life, when her health was fully restored after nearly succumbing to cancer. From my own childhood NDE experience, I can corroborate Moorjani’s assessment, as it changed my life in ways that still amaze me to this day.

In the pursuit of scientific evidence for the NDE, we find two distinct schools of thought; one based in classical science, and the other founded in quantum physics. Researchers whose theories are based in classical or Newtonian science; a materialistic, reductionist view of biology, have concluded that N,N-Dimethyltryptamine (DMT), a naturally occurring substance found in small quantities in the brain, is solely responsible for the mystical experiences found in NDE’s. The reductionist view of DMT, serves to negate the possibility of the existence of a consciousness that survives death, believing the NDE to be created chemically in the brain during the dying process (Long, 2014).

Conversely, biological research based in quantum physics presents us with a new paradigm, that suggests a link between science and spirituality, in order to explain the NDE (Beck & Colli, 2003). In examining quantum coherence, non-locality and entanglement, in addition to specialized protein structures such as microtubules, and DNA, we have become aware of an energetic explanation for the NDE (Beck & Colli, 2003). Hameroff, Beck, Colli, Ho and Struchebrukov, are just some of the researchers who have demonstrated that the role of consciousness must be considered a primary element of the near-death experience (Hameroff, 1994; Ho, 1998a; Struchebrukov, 1996; Beck & Colli, 2003).

Complex protein structures called microtubules, have been shown to be fundamental in non-local communication, and thus provide a new basis in understanding NDE’s (Beck & Colli, 2003). There are trillions of microtubules throughout the human body, which produce single photons of light with the ability of holding holographically recorded information (Hirano & Hirai, 1986). Thus, it can be theorized that “the human body must possess the quantum biomechanical mechanisms necessary for non-local communication” (Beck & Colli, 2003, p. 178). This holographic communication model, based in biophysics, provides a new and compelling explanation for NDE’s, where consciousness is considered primary.

Keywords: near-death experience, NDE, DMT, quantum physics, non-locality, quantum entanglement, consciousness, microtubules

INTRODUCTION

On the topic of death and dying, thousands of occurrences of a phenomenon aptly called the “near-death experience” or “NDE”, have been recorded throughout history. Accounts of individuals who claim to have died, as defined by medical science, have come back from beyond life, to describe their experiences. Shrouded in mystery, the various aspects of the NDE that individuals encounter when approaching death, has inspired many different possible explanations from biological, and scientific, to spiritual, and mystical views.

The near-death experience, appears to be one of great spiritual awakening, where many experiencers have reported the powerful gift that was received in “letting go”. One such notable experiencer, Anita Moorjani, reveals that her terminal cancer was healed the moment she made the conscious decision to release the material world, and surrender her will, for that of Divine will (Moorjani, 2007). As an NDE experiencer myself, the vivid memory of the event serves as corroborative evidence that a part of us survives physical death.

Many researchers, including medical doctors, and scientists, have debated the validity of the NDE, with many striving to explain the experiences through materialist science. One such scientific theory, is that DMT (or Dimethyltryptamine), a hallucinogenic tryptamine drug that occurs naturally in many plants and animals, is solely responsible for the sensory events which occur during an NDE. DMT is also referred to as the “spirit molecule” due to the intense psychedelic experience this drug creates. For many in medical science, as well as classical physics, the validity of a “spiritual experience” is not found within the dogma of their current paradigm.

By examining certain concepts from quantum physics, such as quantum coherence, non-locality and entanglement, in addition to examining the function of specialized protein structures such as microtubules, and DNA, we can begin to see that there are alternative narratives which provide a framework for understanding the NDE more fully, by merging views from science, and spirituality.

This purpose of this research paper is to provide a brief history of the near-death experience, outline the criteria for assessing an NDE, provide a detailed case study for better understanding of the elements that define an NDE, review one explanation provided through research into DMT, and finally to examine research from the perspective of quantum physics.

LITERATURE REVIEW

A BRIEF HISTORY OF THE NEAR-DEATH EXPERIENCE

For centuries, the experiences of those who have survived death, and came back to tell their stories, have intrigued humanity. Several ancient texts including the New Testament of The Bible (367 C.E.), the Quran (632 C.E.), and the Tibetan Book of the Dead (1386 C.E.) contain stories of life after death experiences, not unlike those of today.

Likely one of the earliest recounts of an NDE is found in ancient Western literature from the Greek Philosopher, Plato, who in his book entitled The Republic, recounts “The Myth of Er”; the tale of one man’s remembrances of the other side, after surviving physical death (Plato, ca. 370 B.C.E./1973). In this text, Er exclaims that “when his soul went forth from his body, he journeyed with a great company” (Plato, ca. 370 B.C.E./1973, p. 493) to a ‘‘a mysterious region where there were two openings side by side in the earth” and “two openings side by side in the sky” (Plato, ca. 370 B.C.E./1973, p. 493). Er, with other souls as companions, came across a breathtaking scene, where Judges sat and directed the souls onto which path they would follow (Plato, ca. 370 B.C.E./1973). After an interval of seven days, the “immoral were directed” (Plato, ca. 370 B.C.E./1973, p. 493) to the openings in the ground, and the good were guided to the openings in the sky (Plato, ca. 370 B.C.E./1973). As Er himself approached the Judges, he was told to remain, listen, and observe so that he could return and report his experiences to humanity (Plato, ca. 370 B.C.E./1973). The evidence Plato presents in his tale of Er, shows intimate knowledge of the near-death experience, as we will later discover through examining common elements of an NDE.

RESEARCH INTO THE NEAR-DEATH EXPERIENCE

Just as in “The Myth of Er”, many individuals in more recent times also believe they have left their bodies during an NDE, with many similarities found in their experiences. In 1975, psychologist, and philosopher, Dr. Raymond Moody published his first book on the subject of NDE’s entitled Life After Life, in which he coined the popular term “near-death experience” (Moody, 1975). Moody, one of the most notable and recognizable researchers on the topic of NDE’s, began documenting accounts of those who experienced clinical death beginning in 1968 (Moody, 1975). In his book, Moody reviews approximately 50 case studies of individuals that were resuscitated after being pronounced clinically dead, or came very close to being deceased (Moody, 1975). Notable findings included common themes between experiencers, which had no bearing on culture, religious beliefs, education, nor age; and although the experiencers all differed from one another, each near-death experience was found to be unique, albeit sharing certain similarities (Moody, 1975). From his research, Moody was able to create a model of approximately 11 recurring elements or features, which are found most commonly in nearly every NDE (Moody, 1975). Several key elements were selected by Moody to represent the most common events found in NDE’s, and are summarized below (Moody, 1975).

1. Ineffability. Moody describes this first element as an inability for the experiencer to express or relate the meaning of the events, as it exists outside of one’s life experiences, making it very difficult to articulate in words (Moody, 1975).

2. Hearing the news. Many experiencers reported hearing the news of their medical condition even though they were unconscious, or even pronounced clinically dead. Several noted hearing discussions between physicians, and nurses, as though they were completely awake. This conscious perception is confusing to experiencers, in that they are unable to communicate or move their body (Moody, 1975).

3. Feelings of Peace and Quiet. While in the dying process, people experienced a sense of “extremely pleasant feelings” (p. 28). Even in those that suffered injury, once the individual left their body, they reported feeling peacefulness, calm, and free from any physical pain (Moody, 1975).

4. The Noise. Experiencers reported hearing strange sounds that were either pleasant, or unpleasant. Some heard buzzing, ringing, clicking, whooshing, or a loud bang, while others described hearing the ringing of bells, beautiful music, or a faint melody for example (Moody, 1975).

5. The Dark Tunnel. The next experience reported by many, which tends to occur at the same time as the noise is heard, is that of being pulled into the darkness at a high speed, through what is best described as a tunnel (Moody, 1975).

6. Out of The Body. The dying often describe having the sensation of floating up and out of the body, and then being able to look down on their physical body. Some are surrounded by medical personnel, or family and friends, and recall feeling overwhelmed at being able to “look upon their own physical body from a point outside of it” (Moody, 1975, p. 34). They also note experiencing feeling weightless, ascending, or being part of an energy field (Moody, 1975).

7. Meeting Others. Once on the other side, experiencers report meeting spiritual beings they believe are there to help them in transitioning during the experience. Many recount reuniting with family members or friends who had passed before them, being present to greet them. In other cases, they report being greeted by someone whom they did not know in life (Moody, 1975).

8. The Being of Light. Perhaps one of the most unbelievable common event experiencers recall, which “has the most profound effect upon the individual” (Moody, 1975, p. 58), is the bright light or Being of Light. Beginning first as quite dim, the light rapidly gets brighter and brighter, drawing the newly dead toward it (Moody, 1975). Many associate this brilliant light with feelings of acceptance and unconditional love (Moody, 1975). Some relate this experience to a powerful spiritual presence, such as Jesus, Buddha, or some other notable religious figure, whom they have identified with in life (Moody, 1975). Several individuals recall the Light Being talking to them, with some being told they must go back, while others report being given the choice of either staying, or returning to their lives (Moody, 1975). Those who were given this choice, reported wanting to come back, because of loved ones they were not ready to leave behind (Moody, 1975).

9. The Review: In this stage, the experiencer reports that the Being of Light or non-verbal voice they are communicating with, presents them with a complete life review or a reliving of everything they had done in life (Moody, 1975). The flashes of life events are reported to be very quick, and have an instantaneous feeling, that is both vivid, and realistic (Moody, 1975). Many acknowledge that they came away from the review with an intense feeling of love and gratitude (Moody, 1975).

10. The Border or Limit. In some instances, individuals have described visual imagery that may be related to approaching a line, which when crossed, cannot be undone: the point of no return (Moody, 1975). Certain individuals recall being pulled back from a visual image, such as a peaceful lake or sunset, where they are at peace, but then feel as though they are being pulled back through the tunnel, and back into their bodies (Moody, 1975).

11. Coming Back. This stage sees many experiencers reporting a significant change in their attitude as having taken place, including great feelings of unconditional love, with several referring to the experience as being extremely grateful for a ‘second chance’ (Moody, 1975). Others wanted to stay on the other side, but were returned to their body, with a knowing that they had not yet completed their purpose in this life (Moody, 1975).

Due to the subjective, and anecdotal nature of reviewing an NDE using Moody’s criteria, researcher Bruce Greyson developed clinical and more empirical tools to qualify, and identify different aspects of an NDE (Greyson, 1983). Greyson’s NDE scale was created to analyze the responses to 16 essential questions, that were then “grouped into four psychologically meaningful clusters” (Greyson, 1983, p. 369), which looked at cognitive, affective, paranormal and transcendental components (Greyson, 2008).

1. Cognitive features “reflect changes in thought processes, including distortions in the sense of time, acceleration of thought, a life review or panoramic memory, and a sense of revelation or sudden understanding” (Greyson, 2008, p. 9).

2. Affective features “reflect changes in emotional state, including a sense of peace and well-being, joy, a sense of cosmic unity, and an encounter with a brilliant light that seems to radiate unconditional love” (Greyson, 2008, p. 9).

3. Transcendental features “are apparent otherworldly phenomena, such as travel to a mystical or unearthly realm or dimension, an encounter with a mystical being or presence, visible spirits of deceased or religious figures, and a border beyond which one cannot return to earthly life” (Greyson, 2008, p. 9).

4. Paranormal features “are psychic phenomena, such as extraordinarily vivid physical sensations, extrasensory perception, recognitive visions, and a sense of being out of the physical body” (Greyson, 2008, p. 9).

Research indicates the new way of assessing the near-death experience shows that the phenomenology is in fact comprised of a variety of specific elements from these four clusters (Lange, et al., 2015). By taking Moody’s eleven stages of the near-death experience, and categorizing them into Greyson’s four clusters, we can understand how the phenomenology is both psychologically meaningful to the experiencer, as well as definable by the researcher.

Table 1, shows Moody’s stages categorized into Greyson’s psychological clusters, which provides further insight into the meaning of certain elements of the NDE. The stages that fall within the paranormal, and transcendental clusters, are the elements of the NDE where individuals claim to have received an epiphany, or significant life changing experience (Greyson, 2008).

FIRSTHAND ACCOUNT OF A NEAR-DEATH EXPERIENCE

There are many compelling accounts of the near-death experience, with thousands of books and research papers having been written on the topic over the past century alone. One such experiencer, Anita Moorjani, writes in great detail in her book Dying to be Me, of the events of her near-death experience.

In 2006, Moorjani was admitted to hospital with organ failure due to lymphatic cancer, and was told she was in the end end-stages of the disease, which had been diagnosed four years earlier (Moorjani, 2006). Moorjani herself, tells us at that time, she believed she was going to die (Moorjani, 2006). After falling into a deep coma, Anita experienced a series of events that were nothing short of a miracle, and changed her life forever (Moorjani, 2006).

With eyes swollen shut, and her body systems shutting down, doctors informed Anita’s husband that she would not make it through the night (Moorjani, 2006). Moorjani recalls being more aware of the events going on around her, in vivid detail, than her physical life had ever provided (Moorjani, 2006). In this state, she remembered feeling detached from her cancer ridden body, from her emotions, and from the physical pain (Moorjani, 2006). Next, as she transcended her physical body, came deep feelings of peace, happiness, and unconditional love, as Moorjani decided to give in to the expansion of her consciousness beyond any physical limits (Moorjani, 2006). Anita’s conscious attention traveled to a room where her cousin, who arrived after she had entered the coma, and her husband, were discussing her grave condition (Moorjani, 2006). Although this occurred in a different part of the hospital, she was able to recall exact details of the conversation (Moorjani, 2006). Next, Moorjani tells of the presence of both her deceased father, and her best friend, Soni, who both came to reassure her, through non-verbal communication, and deep expressions of love for her (Moorjani, 2006).

In this moment, Moorjani expressed receiving a revelation of what led to her cancer, and she was given complete knowledge of her true self (Moorjani, 2006). Anita saw her entire life unfold in vivid detail, including all significant moments, and everyone she had ever known (Moorjani, 2006). Not wanting to return to a sick and failing body, Moorjani made the decision to ‘let go’ (Moorjani, 2006). It was in this pivotal moment, in choosing to surrender, that Anita was able to learn her greatest lesson, and receive her greatest gift: an all-encompassing understanding of grace, gratitude, unconditional love, and her own personal healing (Moorjani, 2006).

Letting go, or giving in to the feeling that one is making the decision to leave their physical body behind, can often “lead individuals to disengage from culturally-derived goals that may not be personally fulfilling” (Martin & Kleiber, 2005, p. 221). Reprioritizing one’s goals, beliefs, and desires can increase mindfulness, focus, and overall joy in the experiencer’s life, leading to a more personally fulfilling, and meaningful life (Martin & Kleiber, 2005).

Moorjani’s father came to her once again, to inform her that she had a choice to make (Moorjani, 2006). She could choose to stay with him, or to return to her life. If she decided to return, she would be healed of her cancer, so that she could share the knowledge of her healing, and enlightenment, in order to help others to accept, and love themselves (Moorjani, 2006).

If we’re all One, all facets of the same Whole, which is unconditional love, then of course who we are is love! I knew that was really the only purpose of life: to be our self, live our truth, and be the love that we are (Moorjani, 2006, p. 76). Anita, both overwhelmed and enlightened by the new understanding of herself, experienced an epiphany that God was not a being, but rather “a state of being”, thus she made the decision to return and fulfill her new life’s purpose (Moorjani, 2006, p. 76).

After her NDE, Moorjani was miraculously cured of her cancer, recuperating within only a short time period (Moorjani, 2006). Doctors, and medical researchers alike, were fascinated with Anita’s case, saying that medically, it was unexplainable (Moorjani, 2006). Perhaps, control of the body’s ability to heal, lay in the energetic consciousness of each of our approximately 30 trillion cells, possibly being activated through our beliefs, and choices.

As a near-death experiencer myself, I can relate to Moorjani’s story. Recollections of feeling very ill, going in and out of consciousness, feeling a detachment from one’s body, floating up and out of the physical body, looking down on one’s body, and seeing a dark tunnel with a bright light at the end are just some of what our stories have in common. More importantly, the awareness of a Being of Light, with the details of their face and body indiscernible due to the intense illumination emanating from within; and then hearing a voice speak as clear as day; not aloud, but rather inside one’s mind. For myself, the experience of the dying process, is one that was filled with highly vivid imagery, feeling more real to me than my waking life. I emerged with intuitive, and empathic abilities, that did not exist prior to the event. Most notably, I awoke, to my parent’s amazement, completely healed of my illness.

Upon reviewing the details of Moorjani’s story, as well as my own experience, using both Moody’s NDE criteria, and Greyson’s four meaningful clusters, it can be established that both experiences meet the elements of a classic near-death experience (Greyson, 1983; Moody, 1975). Furthermore, the spontaneous healings, new abilities, and other epiphanies that occurred during the NDE, which are considered ‘unexplainable’ by medical science, have possible explanations found in other areas of research.

DMT: THE SPIRIT MOLECULE

The somewhat subjective, and anecdotal nature of the NDE, has inspired researchers on the topic to investigate possible causes based in neuroscience. One school of thought comes from the Western or Newtonian based paradigm, which takes a materialist or reductionist viewpoint, providing an explanation that is based in chemical science. Materialist reductionism is the belief that in order to understand complex phenomenon, one must reduce it to its “elementary material particles” (Greyson, 2010, p. 41).

The cosmology of materialism also influenced psychology, along with the other sciences, necessitating psychologists to dismiss consciousness as part of the story, citing the subject to be un-scientific (Greyson, 2010). Watson asserted that "psychology, as the behaviorist views it, is a purely objective, experimental branch of natural science which needs consciousness as little as do the sciences of chemistry and physics" (1914, p. 27).

N,N-Dimethyltryptamine, or DMT as it is commonly referred, is a naturally occurring serotonergic that is found in trace amounts in the brains of humans, mammals as well as the plant kingdom (Timmermann, et al., 2018). Research into neurochemicals, although speculative at this time, suggests that DMT may be implicated in visionary states such as NDE’s, mystical experiences, and even psychosis (Timmermann, et al., 2018).

A study published in 2018 using DMT to model the near-death experience, found potential similarities between the NDE, and the use of DMT, including “the subjective feeling of transcending one’s body, and entering an alternative realm, perceiving and communicating with sentient ‘entities’, and themes related to death and dying” (Timmermann, et al., 2018, p. 1).

The placebo controlled, fixed-order single blind study, consisted of a group of 13 individuals (7 men, 6 women), who were administered DMT, and then placebo, in order to determine similarities of a psychedelic experience with that of an NDE (Timmermann, et al., 2018). “Participants received one of four doses of DMT fumarate: three volunteers received 7 mg, four received 14 mg, one received 18 mg and five received 20 mg” (Timmermann, et al., 2018, p. 3), and then given time to return to baseline. All were provided with a questionnaire which was analyzed (Timmermann, et al., 2018) using Greyson’s near-death experience scale (Greyson, 1983). Greyson’s scale measures 16 elements using a numeric value system, in order to determine the global intensity of an experience within four subscales: cognitive, affective, paranormal, and transcendental (Greyson, 1983). A total score of 7 or higher is considered the measurable threshold for an NDE (Greyson, 1983).

While results showed similarities in both the DMT experiences, and the NDE’s, it was really only the affective subscale data that showed truly comparable results (Timmermann, et al., 2018). The four questions assigned to the affective subscale deal with feelings of peace, joy, harmony with the universe, and seeing or feeling a bright light (Timmermann, et al., 2018), and that these elements are the most commonly reported of all NDE criteria (Greyson, 1983). It is notable that extraordinary or unexplainable events did not occur in participants in this study.

An example of an extraordinary experience could include meeting loved ones who have passed without the experiencer having knowledge of their passing. Greyson (2010b) shares with us a case study, where a 9-year-old boy, who had been in a coma for 36 hours, recounted to his parents that he had been with deceased family members including a grandfather, an aunt, and uncle, and also with his sister, who was away at college, and presumably was alive. Later that same day, his parents were notified that their daughter had died early that morning, in an automobile accident (Greyson, 2010b). This experiencer had no prior knowledge of the death of his sister, therefore the vision he had of her while he was near-death, could not be created by the 9-year-old boy’s expectations (Greyson, 2010b).

A second notable difference found in the results of the study, showed significantly lower scores in the DMT group for the question “did you come to a border or point of no return?” (Timmermann, et al., 2018, p. 7). There is a 77% variance, with a score of 1.00 in the NDE group, versus 0.23 in the DMT group, suggesting that near-death experiences have important differences, which can only be attributed to the actual dying process (Timmermann, et al., 2018). Additionally, data suggests further studies using a larger number of participants, with a more controlled study design would be warranted (Timmermann, et al., 2018).

Those who have had mystical visions under the influence of DMT, versus those who have had verified NDE’s, often report experiences that are unlike any reported in NDE literature (Strassman, et al., 1994). Strassman revealed in a 1994 study, that individuals using DMT seem to recall experiences which are very different than those experiencing NDE’s, with the most notable example being a presence that was emotionally detached (Strassman, et al., 1994). This is indeed very different from the deep emotional connection expressed in NDE’s, where the individual has experienced feeling very attached to the beings they encountered (Moody, 1975).

Based on the results of the 2018 small-scale trial, in can be inferred that while similarities exist between DMT induced psychedelic experiences and NDE’s, the latter often contains paranormal, and transcendental events that surpass the ability of DMT to recreate. Acknowledgement of the fact that “using one psychological phenomenon to model another”, with the assumption that the two types of experiences can “inform each other in a reciprocal way” is very likely an incorrect assumption (Langlitz, 2017).

Viewing the DMT experience through materialist reductionism eliminates any possibility of “The Spirit”, thus making it difficult to fully compare it to a spiritual experience such as an NDE. Strassman, et al., notes that “after over 35 years of scholarly investigation of the near-death experience, the totality of what is observed in NDE’s has not been adequately explained based on physical brain function” (1994, p. 379).

For these reasons, it is important to look beyond explanations reduced to merely the occurrence of a chemical reaction in the brain, and to examine what other branches of science, such as quantum physics, and biophysics have found in NDE research.

QUANTUM MECHANICS: LINKING CONSCIOUSNESS AND THE NDE

Over the past century, the evolution of post-classical physics has offered a new cosmology, with conceptualization of the connections between the mind and the brain, suggesting that consciousness is the fundamental element linking the two (Schwartz et al., 2005). The ultimate question is whether consciousness continues to exist somewhere else, and might a specialized protein structure be responsible for quantum coherence and non-locality, enlightening the near-death experience?

Quantum coherence suggests that an object’s wave like properties are split into two, then these two waves interfere with one another in such a way as to form a single coherent state, which ultimately becomes a superposition of the two single states (Goswami, 1993). The concept of superposition is best known by the theory of Schrödinger's cat, where the cat is both considered dead and alive at the same time, and it is only our intention that determines the cat’s fate (Streltsov, et al., 2015).

Non-locality, simply put, may be interpreted as the apparent ability of two particles to be aware of each other’s state instantaneously, even when separated by extreme distance to one another (Goswami, 1993). “Measurement of one of the particles, instantaneously changes the quantum state of the other” (Vaidman, 2019, p. 1). Non-locality may occur due to particle entanglement, where two particles interacting with one another become permanently linked, with each depending on the state of the other (Vaidman, 2019). The particles may even lose their individuality and begin to behave as a single entity (Vaidman, 2019).

It is in understanding the concepts of quantum coherence, non-locality and entanglement that we can begin to identify how consciousness may exist both inside, and outside of the body at the same time, and it is these concepts that better explain what happens to our consciousness during an NDE.

MICROTUBULES: A COMMUNICATIONS NETWORK FOR CONSCIOUSNESS

“Quantum coherence has been observed in specific biological structures, called microtubule networks, within nucleated cells” (Hameroff, 1994). Scientific evidence indicates that individual photons of light are emitted by microtubules, comparable to a microscopic version of a pulse-laser (Popp, et al., 1983). Microtubules are protein structures constructed of polymers of tubulin, to provide structure and shape to eukaryotic cells, which are cells with a nucleus (Ledbetter & Porter, 1963). Formed by the polymerization of a dimer of alpha and beta tubulin, these two globular proteins then become protofilaments that connect laterally to form the hollow tube structure of the microtubule (Alberts, et al., 2002). The cytoskeletons of microtubules are involved in the transport of molecules within cells, and are very important in maintaining cell structure (Alberts, et al., 2002). Microtubules also play a critical role in cell division, both in mitosis, and myosis (Alberts, et al., 2002). The significance of the microtubule has been found to be fundamental in non-local communication, and may provide the foundation for understanding NDE’s (Beck & Colli, 2003). Due to their physical nature and formation, microtubules are able to provide “a complex communications network within each cell that is essential” (Beck & Colli, 2003, p. 179), and therefore is often referred to as the brain of the cell (Beck & Colli, 2003).

Microtubules have been found to be almost one meter long in some neural cells in the brain, comparable to fiber-optic cables used in communications, with further evidence suggesting that human perception is dependent on both local, and non-local processes (Beck & Colli, 2003). Consider a remote viewing session of a person who is 1,000 kilometers away from the viewer, where the events being perceived are non-local, and therefore come across as daydream-like, unclear, or imagery representative of the viewing (Beck & Colli, 2003). The virtually instantaneous mental imagery received in the remote viewing scenario is consistent with altered states of consciousness that we see in near-death experiences (Beck & Colli, 2003). Thus, it can be suggested that “the human body must possess the quantum biomechanical mechanisms necessary for non-local communication” (Beck & Colli, 2003, p. 178).

A discovery was made by Ho in 1999, that found much of our body contains liquid crystalline structures which encompass fluid states of matter: from solid proteins such as calcium phosphate crystals found in bones, semi-solid proteins making up collagen, gel-type fluids in cell membranes, and the intracellular cytoplasm or fluid inside our cells (Beck & Colli, 2003). Biological organisms, including humans, are largely composed of these liquid crystalline materials (Beck & Colli, 2003). Liquid crystals used in computer technology are ideal for rapid communication (Beck & Colli, 2003), and this observation was also made within the human body’s liquid crystalline structures, which produce the same coherent instantaneous, and non-local intercommunication (Ho, 1998a).

Additional evidence is provided by Struchebrukov showing quantum tunneling to exist in deoxyribonucleic acid (DNA), as well as in other protein structures found in the human body (Stuchebrukhov, 1996). The instantaneous action of particles including protons, electrons, photons, and hydrogen atoms, that move from one location to another without actually travelling the distance in between, is known as quantum tunneling (Beck & Colli, 2003).

A growing body of scientific knowledge supports the theory that microtubules possess three important properties related to intercellular and intracellular communications: (a) propagation of laser-like, coherent micropulses of light; (b) quantum, non-local information processing; and (c) emergent, collective, macroscopic properties arising from a critical level of coherence of quantum events (Beck & Colli, 2003, p. 180).

According to Hirano and Hirai, it is possible that the micropulses actually generate holograms consisting of a single photon, comparable to a mechanical laser (1986). There are trillions of microtubules found in the human body, so if each is creating a single-photo hologram, the amount of information encoded in these holograms is essentially unlimited (Beck & Colli, 2003). The highly structured cytoplasm fluid submerging all microtubules permits “rapid communication through unique electromagnetic, and quantum properties” (Beck & Colli, 2003, p. 180) inside the microtubules. It becomes apparent that within the human body, there exists many quantum effects, most importantly located in the central nervous system (CNS), and brain (Beck & Colli, 2003).

Non-local communication, a second important characteristic in the action of microtubules, is the ability of signal propagation within the human body to happen instantaneously (Marcer & Schempp, 1997). It is this non-local communication that researchers believe to be connected to NDE’s, as the network of microtubules have the ability to deliver the mechanism for “instantaneous downloading of an entire lifetime of experiences” (p. 181), which can be “replayed in a matter of moments as if the process is occurring at highly accelerated rates” (Beck & Colli, 2003, p. 181).

Stuart Hameroff, an anesthesiologist, and professor at the University of Arizona, tells us the reason for loss of consciousness in patients under anesthesia, is because the function of the microtubules is being impaired (1994). Through his research, Hameroff came to the conclusion that the innumerable bundles of microtubules could well be the physical structures responsible for consciousness itself (1994). Consciousness then, results from the cumulative quantum effects of the biphotonic, and holographic activity that occurs within the microtubules (Koruga, 1995).

It was Laszlo who theorized that our memories may be stored somewhere outside of the brain, in a holographic collective memory field (Laszlo, 1995), comparable to the cloud-type external storage used for computers, cellular phones and other data memory storage. This is consistent with stories of NDE’s, where an individual has been given information during the experience, which they could not possibly have known about previously. The theory of a collective memory field could be verified by examining the very heart felt nature of life reviews, “where one’s thoughts and actions are reviewed from the perspective of others” (Beck & Colli, 2003, p. 182). Those who recall floating above their bodies, capable of seeing themselves from outside of their physical bodies, appear to be experiencing consciousness within a holographic memory field (Beck & Colli, 2003). Their recorded memories of events near-death, or in a state of suspended animation, verify Laszlo’s theory.

DNA AND THE ZERO-POINT FIELD

One final biological factor to consider with relevance in the possible explanation of NDE’s, is found in examining the DNA contained in cells. DNA is constructed in a spiral formation called a double helix, which looks similar to a ladder (U.S. National Library of Medicine, 2020). Base pairs form the rungs in this ladder-type design, while sugar and phosphate molecules make up the vertical spirals (U.S. National Library of Medicine, 2020). An important property of DNA is that it can replicate, or make copies of itself from an old cell to a new one (U.S. National Library of Medicine, 2020). There are approximately “three billion DNA base pairs contained in every human cell” (p. 185), which have been found to comprise vast data storage capabilities, and are even “considered to be a universal medium for recording holographic information” (Beck & Colli, 2003, p. 185). While DNA has been considered responsible for cell replication, and is structural in nature, DNA may well be more aptly designed for communication, comparable to external computer hard drives, possessing “enormous holographic data storage” (Beck & Colli, 2003, p. 185). This quantum potential in our biology, fulfills Greyson’s paranormal, and transcendental categories of an NDE, by providing a reasonable explanation for the existence of non-local communication, where one is accessing information that may exist outside of the body.

While our biology may possess the ability of “quantum holographic memory” (Beck & Colli, 2003, p. 185), one additional concept is required in order to understand information storage capabilities outside of the body: the “zero-point field” (Beck & Colli, 2003, p. 185). The zero-point field, or quantum vacuum, is described as “an abundance of matter and energy, that exists in interstellar space” (Beck & Colli, 2003, p. 185), previously believed to be empty space. Physicists now know, that “the quantum vacuum is the underlying source of all matter and energy in the universe” (Beck & Colli, 2003, p. 185).

Another consideration, the fractal nature of our universe, is such that what exists above, so exists below, reproduced in whole or in part (Vanhauwe, 2016). If our cells possess an unlimited potential for holographic storage, we should then see this same storage potential in the zero-point field (Beck & Colli, 2003). Memory retrieval from the zero-point field occurs when interference patterns, of an original event, are reconverted back into the image that was originally recorded (Laszlo, 1995). Thus, the brain, and CNS, are not physical memory locations, but rather biological structures which “interact directly with the zero-point field on a quantum level” (Beck & Colli, 2003, p. 185).

CONCLUSION

The near-death experience is one in which there are many fascinating stages an individual may encounter in the dying process. Two of the most notable researchers on the topic of NDE’s includes Dr. Raymond Moody, and Dr. Bruce Greyson, who have both devoted much of their professional research to studying the NDE. By combining the measurement systems developed to understand and assess the NDE by both Moody, and Greyson, we are able to understand the depth of the experience in facing death, and coming back to tell about it. Many individuals recount having a spiritual experience or profound realization, the moment they were able to “let go”, which was confirmed by Moorjani in her 2006 NDE.

In the accepted Newtonian reductionist view of science, researchers have tried to empirically prove that chemical responses in the brain such as DMT, are solely responsible for NDE’s. However, there are events that have occurred in NDE’s, which are beyond the explanation of mechanistic science theory, proving the miracle of life cannot solely be explained by reducing it to its smallest component parts (Long, 2014).

A new paradigm, using concepts founded in quantum physics for relevant biological processes, most importantly in the brain, and central nervous system, has begun to provide scientific arguments for the existence of consciousness outside of the human body (Hameroff, 1994; Koruga, 1995; Laszlo, 1995; Beck & Colli, 2003). In examining quantum coherence, non-locality, and entanglement; in addition to specialized protein structures such as microtubules, and DNA, we have become aware of an energetic explanation for the NDE (Hameroff, 1994; Koruga, 1995; Laszlo, 1995; Beck & Colli, 2003). There are trillions of microtubules, which produce photons of light with the ability to hold holographically recorded information (Beck & Colli, 2003). The brilliant construction of our DNA, encoded in each and every cell of our body, carries with it the ability to store unlimited data with the aid of cytoplasm (Beck & Colli, 2003).

It is in the miracle of design, that our biology holds the memory of our biography, and permits these memories to be stored in a non-local energy field. The vast amount of sensory information, as well as the instantaneous nature of information recall are brilliantly processed by the quantum structures of microtubules, and DNA (Beck & Colli, 2003).

Further research into the role of DMT in the brain, perhaps in stimulating holographic memory recall through non-local memory storage, where individuals are asked prior to the experience to retrieve an image only known to the study facilitators, would provide much needed information on whether there exists an ability to retrieve information from a yet undefined information field.

A second suggestion for additional research into NDE’s, would be to conduct a larger scale trial using volunteers who have already had a near-death experience, which might produce different information on the similarities, and differences between DMT induced mystical experiences versus actual NDE’s.

Finally, a study using electroencephalography (EEG) to measure the brain waves of volunteers who are reported to be near death, may reveal brainwave patterns associated with super-consciousness, in order to make a stronger case for the quantum nature of the near-death experience.

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