short time period preceding the regaining of consciousness (Jacobs, 2009;
Marsh, 2010, p. 72; Alexander, 2012; Davis et al., 2013; Jones, 2013).
Moreover, Marsh (2010, p. 95) reconstructed a process of“awakening”
that accounts for the structure of experience arising within this timeframe.
Marsh’s model is based on the effects ofhypoxia(reduced level of oxygen)
in the brain in traumatic events. Dataabout the cognitive effects of hypoxia
has been collected from a variety of cases, including severe illness, acci-
dents, and the centrifugation ofaircrew for training purposes.
First, as oxygen returns to the brain, different areas near the side, top, and
back of the brain produce visual, auditory, and emotional information that are
largely disconnected at that point. The most important brain areas involved
are the primary visual cortex (located in the occipital lobe toward the back of
the head), the posterior parietal cortex (located near the top of the head and
associated with body-imagery), various parts of the temporal lobes (involved
in hearing, language processing, and emotions; see section 3.2), as well as the
vestibular system (responsible for balance, motion, and spatial orientation),
the exact location of which is debated (possibly found behind and above the
ears). This phase is characterized by purposeless activity, an easy penetration
of boundaries, and a neglect of earthly realities (Marsh, 2010, pp. 84, 88, 95).
Subsequently, the awakening brain becomes able to register new memories
and stores these loosely connected images and sensations (p. 77). During the
last stage, the prefrontal cortex regains function (pp. 90–1, 95–6). As we have
seen in section 3.2, this part of the brain is located behind the eyebrows and
includes areas responsible for higher cognitive functioning, such as decision-
making, planning, and social perception. As a result, the initial disengagement
from earthly reality gives way to renewed responsibility; dying patients meet
family members who convince them to return to life; andfinally, elements of
the environment are integrated into the experience increasingly.
As we can see, although the two models are based on different neuroscientific
data and mechanisms, there are considerable overlaps between their respective
predictions about the temporal structure of religious experience. Further, the
differences between the two models can also lead to interesting insights. The
main features of the models are summarized side by side in Table 7.1.
The two-phase model helps us make sense of the ancient tours of heaven,
which (similarly to NDEs) have directionality and narrative structure, instead
of simply conveying disjointflashes of fantastic imagery and impressions. The
sequence starts with a complete oblivion of this-worldly reality and a surge of
vivid, hallucinatory sensations and images. In the second phase of the experi-
ence, these details enter conscious perception and reflection. Further, Marsh
emphasizes the integration of resurfacing clues about the real world, including
awareness of social ties, into the experience. McNamara’s model, in turn,
explains the emotional aspect of the experience (blissful, pleasant sensations).
It is also important to remind ourselves of the role of previous knowledge and
162 Cognitive Science and the New Testament