A guide on how to observe or record the consciousness of a deceased person.

This is a specific guide with a detailed description of the ideal conditions for observing and recording the consciousness—or spirit—of a deceased person even several days after death. In the case of recording only, the recommended technical equipment and settings are also described. The purpose is to repeatedly confirm the findings described. The study contains step-by-step instructions and recommendations specifically for maintaining the deceased person’s waking state until the potential observation or recording of the image of consciousness after death. The document also includes instructions for observing or recording the consciousness of a deceased animal—a dog—since experiments involving humans may be more challenging not only in terms of finding a subject—a potential deceased person—but also due to possible complications in maintaining the deceased’s conscious state. The study may alter both the generally accepted and scientific definitions and perceptions of death, as well as the perception of the relationship between consciousness and the physical body. Its main contribution may lie in guiding research into the nature of consciousness using the latest scientific equipment. 

To date, there is no actual scientific evidence for the existence of consciousness after an individual’s death or outside the body. All that exists in this regard are accounts from people who have had near-death experiences (NDEs) following clinical death or more than one hour after organ death. These experiences also include out-of-body experiences (OBEs). Such experiences have also been reported in connection with drug use.

All photographs of ghosts or other manifestations of someone after death can easily be dismissed as merely subjective, erroneous perceptions by an individual or a group; in other words, they can be labeled as contrived, artificially created, or false.

The oldest possible record of an NDE is the myth of Er at the end of Plato’s Republic. However, it is clear from the text that the information regarding the number of days after death cannot be accurate, unless the soldier Er was alive and wounded for most of those 12 days. After 12 days, even Soldier Er’s body would have been in some stage of decomposition, just like those of the other soldiers. At most, Soldier Er could have lain on the battlefield for 7 to 8 days as a wounded man during a cooler season, without being exposed to direct sunlight. Death then occurs due to dehydration, with the survival time determined precisely by the ambient temperature. The author therefore first adjusted the number of days to 12. It is likely that in ancient times there was a long-standing debate over which method to use for counting the months of the year. This is the most likely origin of the unlucky number 13. The number 12 plays a very important role, as the identification of 12 astrological human archetypes may have predetermined the emergence of a shamanistic proto-religion, and the number 12 may have been regarded as a lucky or divine number. On the other hand, the number 13 represents the number of times the Moon orbits the Earth in one year (364 days). Of the 13, 12 months would have exactly 28 days each, and the 13th month would have 29 days. In this case, the hypothetical beginning of the year must have been determined by the Tropic of Cancer or the Tropic of Capricorn.

An excellent overview of the history of NDEs can be found in the article “The New Science of Death: ‘There’s Something Happening in the Brain That Makes No Sense’” by Alex Blasdel. In addition to describing various scientific views and approaches to NDEs, it also details specific patient cases where the brain became much more active a few seconds after death than it had been before death, or where the brain sometimes began to show activity an hour after death. I do not consider the description of Patient 3, who regained consciousness after 11 hours in freezing temperatures, to be conclusive, since it is impossible to determine the time interval between cardiac arrest and cardiac restart, and we also do not know the body’s ability to slow down—or preserve—vital functions at temperatures around freezing.

NDE research is conducted in parallel; it is fragmented and multidisciplinary in nature. The goal of various medical disciplines is to improve resuscitation, neuroscience, and anesthesiology. This research therefore focuses on understanding the principles of how the mind functions, from electrical impulses to brain biochemistry. Other scientific disciplines, such as evolutionary sciences, are more of a side branch of research. Quantum mechanics—such as the detection of biophotons in the brain—is still in its infancy.

Any more advanced attempt to find an answer to the question of what consciousness actually is—and, conversely, what life is—including phenomena such as NDEs and OBEs, can instill “literal fear” in some members of the scientific community, since the evidence is largely based on the subjective experiences of patients. The truth is that for anyone who wants to even voice a hypothesis about what consciousness is, this act is akin to sticking one’s hand into a hornet’s nest. It is, therefore, a struggle in which the ultimate truth remains hidden for now; no one can profit from it, except perhaps by writing a book presenting their own views. Anyone who wants to delve deeper into understanding how the mind works can easily be labeled as unbalanced, since the theories presented may be dismissed as unscientific or pseudoscientific approaches to knowledge. The truth is that this research is by no means simple, and to a large part of the public it may seem unnecessary. It is precisely for this reason that there is slow but steady progress and an active dialogue that is worth following.

From a scientific perspective, the most significant contributions come from the AWARE I and AWARE II (AWAreness during REsuscitation) studies, the former of which was organized by the Human Consciousness Project at the University of Southampton. The 16-point Greyson scale (the older version) measures the NDE, while the new 20-point NDE-C scale added four additional points related to how the patient’s life changed after the NDE. The source data for both studies came from cases of cardiac arrest in hospitals, including the emergency department, the intensive care unit, or general inpatient wards. The research therefore does not include data from routine surgeries involving anesthesia, where out-of-body experiences appear to have occurred more frequently.

The most pressing challenge today is to precisely define terms related to death for the application of artificial intelligence. It is essential to clarify as precisely as possible what constitutes actual organ death and all terms currently used to describe near-death experiences (NDEs). Otherwise, AI outputs may be confusing.

Currently, scientists studying quantum mechanics also incorporate research and perspectives—which may border on fringe disciplines such as parapsychology and transpersonal psychology—to explain NDEs and other phenomena. This takes us from quantum physics through medicine—such as neuroscience—to philosophy, specifically ontology and the study of religion.

It is therefore very meaningful not only to express opinions and theories but also to identify new directions for research.

Thanks to this, we are witnessing a constructive dialogue. Evidence of this is the recent article: “Reply to ‘Recalled experiences of death: need for empirical research without prejudice’” from the journal Nature, also cited www.researchgate.net.

Other current studies that do not focus on NDEs or EEG point to biochemical activity in the brain shortly after death. These studies include the emission of very faint biophotons from the eyes, brain, liver, or a section of the large intestine of mice, where the highest concentration of digestive bacteria is found. Further research points to various patterns of gene expression, which are most active within 18 hours after death and help forensic pathologists determine the time of death. Interestingly, it is not until 24 hours after death that genes triggering apoptosis (programmed cell death) are activated. All other sources regarding the recording of the form, structure, and nature of consciousness after death may be part of non-empirical philosophical and religious claims, without the possibility of further examination or confirmation by modern scientific methods. This study specifically focuses on this direction.

The work consists of the following sections. First, the genesis of the idea—how the possibility of observing consciousness after death arose—is described. Next, possible methods of interacting with consciousness are described. This is followed by a bullet-point list of conditions and recommendations for observing or recording consciousness; advice for the deceased as well as for close bereaved relatives, should they wish to observe or record the consciousness of the deceased. This is followed by an alternative: observing or recording the consciousness of a deceased dog, with an explanation of why it should be easier to observe the consciousness of a deceased dog. Finally, there is a description of a possible principle of how consciousness functions, with an indirect explanation of parapsychological phenomena.

It is worth noting at the outset that it is difficult to estimate the likelihood of a positive outcome when observing consciousness after death. Any estimate is uncertain. Failure can also be attributed to two causes. Either the deceased is not conscious, which is entirely logical. The second reason may be that the observed consciousness is present, but since it does not emit any light and is actually darker than the background, the observer simply fails to notice or see it. It is precisely this second point that rules out the possibility of a video recording or the participation of multiple “silent” observers. If a single observer notices that something moving is obscuring the starry background, they should focus on it constantly. Otherwise, they will lose sight of it and will have to search for it again. During this time, they may raise their hand and point directly at the object of observation so that others can focus on it. The duration of observation for one person may be 3 to 6 seconds, and for the other person, it may be only 0.5 to 4 seconds.

    How the Idea of Observing the Consciousness of the Deceased Came About

The original proposal for a study on what consciousness might look like, how to observe it, and, most importantly, how to record it, is based on two to three possible different sources. The author has never been interested in this type of observation; on the other hand, he acknowledges the existence of an afterlife and has approached the topic of the afterlife as study material. To this can be added the study of history as well as the possible evolution of religions.

The author first evaluated possible depictions of consciousness on historical artifacts, suggesting that these might represent records of observations of consciousness after death. The second source is more substantial: personal experience. The third source is indirect, limited in scope—that is, incomplete—and is widely used even today, though almost never in the Western world.

Of course, this was initially just a hypothesis about what it might theoretically be.

This was (and is) merely one possible source for a hypothesis formed on the basis of reasoning. The intention is not to publish something

that might be based solely on assumptions, without describing how the experiment could be replicated and documented.

Since this could involve possible future multiple and potentially fraudulent applications of the observation,

or the creation of a false record of consciousness after death, it is undesirable to describe the original sources—the works—here, or to describe in more detail the specific form and structure of consciousness outside the physical body. It may happen that someone will want to gain attention and begin publishing artificially created images. In the second, expanded version of this study, all source papers will be cited. By that time, it may already be publicly known from independent records what consciousness looks like, for example, the day after death.

A second source of information on what consciousness is like after death is the author’s personal experience. Following a complete description of the

event, one could proceed to various philosophical debates, such as those concerning free will. Thus, rather than providing an incomplete account of the story, only the author’s experience is presented, which likely includes the observation of a group—two consciousnesses—at exactly the same time.

The hypothesis is that one consciousness could have been that of the recently deceased Danish teacher of Tibetan Buddhism, Ole Nydahl.

The second consciousness did not necessarily represent “a person who had just passed away,” but rather a guide whom the author of this study may have known in the past.

Due to the entirely subjective nature of this assessment and its non-scientific character, anyone may conclude that this could also be a form of communication with the deceased. This conclusion is left to each individual to decide.

Since this study does not address—nor does it intend to address—communication with a deceased individual, it is also not possible to empirically prove that what is observed or recorded by a recording device is the actual consciousness of a specific deceased person. This premise, too, is left to the free judgment and decision of anyone who becomes acquainted with possible future or historical artifacts.

   Possible Methods of Observing Consciousness After Death.

1. The first—active method of observation—is simply the observation of the deceased’s consciousness. This type of experience, therefore, involves no recording whatsoever and is of lesser value for the experiment, since no record can be shared—at most, only a description of the experience by an individual or a group of people. However, even this may have some value for some people, especially if all parties agree to the disclosure of the names of both the deceased and the observer.

2. The second—passive—method is to create a recording.

There are two further ways to create such a record. It depends on who the operator—the creator of the record—is.

a) The person is present during the recording; thus, they are both the provider and the potential owner of the recording and can simultaneously observe the deceased’s state of consciousness. The very act of setting up the recording device may cause the observer to be insufficiently focused on detecting any possible consciousness. However, there is the option to review the recording. The more that can be seen in the recording, the higher the probability of a positive result.

b) This option is largely automated and is therefore preset by the person who will eventually pass away. One person plays two roles at once—they can be the provider (owner of the recording device), the operator of the recording, and also the person who will eventually pass away. A second, designated person—who will be notified of the recording operator’s death—will have the opportunity to receive the recording, review it, evaluate it, and, if appropriate, share it online. Both methods of creating the recording should later be published online.

The experiment organizer should establish conditions so that the recording is created by automatically capturing 1 minute of footage at the same time each night, every day. This recording may be deleted after a specific, pre-set period—for example, a month or a year.

In this subvariant, there is one additional condition: the participation of a designated person who, upon receiving notification of the death, will terminate the recording, determine the date and time of death based on available information, and assess whether the deceased’s state of consciousness was recorded. In this subvariant, therefore, most of the process is managed by the person who will eventually pass away. The ideal setup would be if, in addition to the recording, a 24-hour live stream were simultaneously broadcast, making it possible to monitor the observations globally if the person were a well-known figure. The recording could also be simultaneously analyzed using AI.  

It is not yet known whether it would be possible to conduct any observation or recording of consciousness in the immediate vicinity of the deceased’s body—for example, a few centimeters directly above the body at the moment of death—without a prior agreement with the deceased. This method has not yet been tested or verified. Consciousness itself is invisible, emits no light, is almost completely dark, and the primary—and likely only—possible detection method is the gradual obscuring of the starry background—the gradual disappearance and reappearance of stars.

   Experimental Conditions

  Condition 1 – the deceased person

The most important and most difficult condition to achieve is the presence of a deceased person who has been informed. This condition therefore presupposes the agreement and consent of the future deceased person.

Whetherorthe observed subject is, therefore, the future deceased person. This means that an agreement must somehow be reached with the future deceased person. Or at least a conversation onthis topic, or at least a hint of a possible agreement. This agreement can be with a family member, friend, neighbor, coworker, or the actual experimenter. The first condition is, logically, very difficult, and to be honest, it may be unrealistic for some people. The idea of discussing what happens after death with someone who has just been diagnosed with some form of cancer at various stages may shock some people or, at the very least, seem inhumane to others. It is natural to want to live.

Talking about death and planning what will happen in the hours and days following death can be an uncomfortable, pointless, and frightening topic for most people. It is highly positive to talk about death either in jest or when people share similar views on life.

Here, I’d like to turn to my own life experiences. As an author, I’ve had the experience of talking about death—which is, in fact, suicide—with a potential suicide victim. At that time, he had already made one unsuccessful attempt, when he lay down on the railroad tracks at a curve while completely drunk. He was later rescued. He is alive today and has two children. Everything I told him during our conversations, he passed on to another acquaintance—a friend with whom he had attended school for eight years—who was murdered just a few weeks after our last conversation. Perhaps it was precisely because of this shared information about death that we—both me and my friend after his death—noticed paranormal activity. Just as the original potential suicide victim was coming to tell me about the murder of his former classmate, I heard what sounded like water dripping onto a plastic bag. It was around 4:00 p.m. as I was relaxing on my bed. I actually started looking for where the water might be leaking from, since the entire ceiling was dry. Was simply talking about death really enough?

We’re not all the same. It’s assumed that a very small portion of society not only isn’t afraid to talk about death but, more importantly, wants to know more about the subject than the rest of society. It is precisely this work that can give you the courage to share unique insights with someone who might be your soulmate and who has similar questions and views on death. We’re exploring objects believed to lie beyond the boundaries of our universe, consulting with artificial intelligence, and even beginning to discover the power of quantum computers, yet the general awareness and understanding of what happens to consciousness after death—which is by no means far removed from us—are almost identical to the view of death held by animals living in the jungle. It is precisely thanks to this work that we may begin to find an answer to one of the oldest questions, the ancient one: “Quo vadis?”, meaning “Where are you going, human?”

   Condition 2—a peaceful state of mind for the deceased.

This condition is probably the most important and will be discussed separately below as advice for the person who has just passed away, as well as for their closest loved ones—that is, their partner, family, or close friends.

It can be said that if someone were to consider wanting their consciousness to be seen or recorded by others after their death, the first obstacle might be daily and long-term use of alcohol or any other addictive substance. Even ordinary alcohol, when consumed in excessive amounts, completely shuts down consciousness—even during sleep—which is why we do not dream. It can be assumed that after excessive alcohol consumption, consciousness is disconnected from the brain cells. Similarly, one could ironically argue that a person who has consumed alcohol for decades—if they consumed a large amount of alcohol before death—is, after cardiac arrest, more or less truly dead. All other conditions are much simpler compared to the first two; they are more technical in nature and mainly concern the absence of light.

  Condition 3 – Weather

Another important and uncontrollable condition is the weather—cloud cover during the 3 (max. approx. 7) days following death. It has not yet been tested whether anything can be observed at all if the object of observation has nothing to obscure—that is, the starry sky. If heavy cloud cover is forecast—even, for example, 2 hours before midnight—it is better to postpone the observation until the following day. This condition, combined with a full moon, is probably the worst thing that can thwart any attempt to observe the consciousness of the deceased. Even the mere presence of small clouds can reflect city lights and thus create light pollution.

  Condition 4—Precise Timing has two parts: a) the exact time of day; b) the time of year.

a) The exact time of day

The exact time of day is set at 12:00 p.m., which is the same as 12:00 a.m.—the middle of the night. This time should be part of an agreement between the future deceased and the observer or recorder, at a predetermined, known location, which will be processed by a recording facilitator with or without the assistance of AI.

There are several reasons for designating midnight. The most important consideration is that, in the direction where the deceased’s consciousness is to appear, there must be no source of visible light whatsoever. In other words, even distant, faintly glowing stars must be clearly visible.

b) Time of Year

The time of year is also important. About 10 days before and after the summer solstice, clouds on the horizon and below the horizon near the northwest may reflect faint sunlight, which can brighten the sky during this time of year, potentially affecting the observation of not only the starry background. This time of year may have its drawbacks for observing the consciousness of the deceased. On the other hand, if someone happens to die around the winter solstice (the Christmas season), the consciousness of the deceased could be observed as early as 9:00 or 10:00 p.m., since the Sun is already well below the horizon anyway. This means that if someone happens to die in December or January, the agreed-upon time can be moved from midnight to 9:00 or 10:00 p.m. 

Since no one knows when they will die, and communication with the deceased—even if they wanted it—is not possible and could actually be confusing, midnight has far more advantages. If we disregard the one-hour time shift in most countries during the winter, at midnight the Sun is exactly on the opposite side of the globe. It can therefore be said that the Sun is almost directly below us, which means that even the reflections of sunlight off the clouds on the horizon will reflect the least amount of light.

Another advantage of midnight is that any observer can be almost perfectly calm, relaxed, and able to perceive things more clearly. This means that if a cheerful group of people were to go ghost-hunting, they wouldn’t see anything but would have a blast—an experience that could be called “organized scaring of the deceased.”

  Condition 5 – Absence of Moonlight

It is highly likely that if the Moon were full, only certain planets—or perhaps only some of the brightest stars—would be visible in the sky. If there were even small clouds in the sky, they would not only obscure the sky but could also reflect additional light from the Moon.

It is not known whether, if the Moon were nearly full and below the horizon, a faint cloud just above the horizon could reduce the visibility of the deceased’s consciousness, since that very cloud could be a source of light reflected from the Moon. The visibility of the stars is important. This stellar background cannot be seen if the Moon is visible in any of its phases, except for the new moon phase. If the Moon is in its first-quarter phase and below the horizon—and thus not visible—and if there are clouds near the horizon that reflect the Moon’s light, it is precisely this reflected light that can impair the observation of consciousness (This observation is not based on logical reasoning but was noted at 12:15 a.m., that is, a quarter of an hour after the actual observation of a triangular-shaped cloud “stuck in the western region”).

Light trails from airplanes and satellites do not interfere with the experiment.

  Condition 6 – The possible influence of the Moon’s or Sun’s gravitational field on a deceased person’s ability to remain conscious

The Moon may play an entirely different role, namely the ability to “remain conscious for as long as possible after death.” Since even the question of what exactly gravity is has not been precisely answered, it is even more difficult to imagine all the effects of gravity on pure consciousness as such. The truth is that the Moon’s gravitational field is the second strongest after Earth’s, followed only by the Sun’s gravity. To date, any possible interactions with the deceased—or even with the time of death of a person whose consciousness manifested itself in some way during the day—have always occurred when both the Moon and the Sun were either near the horizon or after sunset—preferably immediately after the Moon set, or when the Moon was in the vicinity of the Sun, that is, at midnight. The Sun, of course, does not affect living organisms solely through gravity. According to experience and historical recommendations, the new moon phase is ideal for maintaining alert concentration and, quite literally, managing the processes following death. It can therefore be said that precisely at midnight during a full moon, the centers of the Earth, the Moon, and the Sun are aligned, and this should facilitate the smooth progression of many of the conditions described above. This condition cannot be planned for, but if this alignment occurs during an observation, it will be a partial success.

 Option: Recording of Consciousness Only

If the intention is not merely to observe the consciousness of the deceased person but only to record it using a recording device, the basic requirement is that the deceased should be informed of the location and time of the recording—that is, the specific time of the recording. In this case, the primary focus will therefore be on the recording device. Modern digital cameras should be used for this purpose.

As an example of such a device, I will draw an analogy with cameras capable of capturing the silhouette of a fighter jet flying approximately 50 to 100 meters above the ground with its lights off. The duration of the shot should be, for example, 5 seconds. Since the author is not an expert in the use of filters in photography and video recording, he cannot state whether it is appropriate to use UV and IR filters. The following recommendation is a current list of suitable equipment generated by AI from the internet:

To capture a sharp 7-second exposure of a fast-moving object obscuring the stars, you need a highly sensitive, low-light camera, a fast wide-angle lens, and a sturdy, stable tripod.

Essential Equipment Checklist

Camera: A DSLR or mirrorless camera with excellent low-light capabilities and high-ISO noise performance (e.g., full-frame sensors like the Sony A7 III, Nikon Z6 II, or Canon EOS R6).

Lens: A wide-angle lens (14 mm–24 mm) with a fast aperture of at least f/2.8 (or wider, such as f/1.4 or f/1.8) to maximize light gathering during your 7-second exposure.

Support: A very sturdy carbon fiber or heavy-duty aluminum tripod to eliminate microscopic vibrations caused by wind.

Shutter Release: A remote shutter release cable or built-in intervalometer to trigger the camera without introducing camera shake from physically pressing the button.

Recommended Settings & Setup

Exposure Time: 7 seconds.

Aperture: Fully open (e.g., f/1.4, f/1.8, or f/2.8).

ISO: 1600 to 6400, depending on how dark your location is and your lens’s aperture.

Focus: Set your camera to Manual Focus (MF). Use Live View to zoom in on a bright star and adjust the focus ring until the star appears as a tiny, sharp point.

Vibration Reduction: Turn off any image stabilization (lens or in-body) as it can cause slight blurring when the camera is mounted on a tripod.

   A variation: observation without a starry background—in the case of completely overcast skies

It is not at all clear whether this type of recording would theoretically be possible, since it is not actually specified what is to be recorded, what physical properties “it” has—or, more precisely, what wave properties “it” does or does not have—that is to be recorded. And all of this assumes, of course, that consciousness does not obscure the visible stellar background. There is even a problem with terminology, since one might object that the term “recording of consciousness” is incorrect and that instead of “consciousness,” one could just as well use the term “mind,” the nature of consciousness or the mind, or the quantum nature of consciousness, since the only possible and, so far, most likely hypothesis is that what will be recorded possesses quantum properties. It is possible to accept the claim that the recorded portion of consciousness should directly correspond to one of the greatest current problems in physics—the explanation of the principle of quantum gravity, which is a key and currently the most significant missing component of the Theory of Everything (ToE).

This variant is based on the hypothesis that the out-of-body consciousness of the deceased itself is based on the principle of some kind of quantum connection with the deceased. The only possible and at least partially acceptable thesis may be that the observed consciousness is an entangled cluster of some portion of the particles located in the brain of the deceased person. The basis is the theory that this observed aspect of consciousness is an interaction between spacetime-structured gravity and a cluster of particles—most likely biophotons of various wavelengths outside the visible spectrum. If this hypothesis is correct, then no light source other than the outlines of the outer layers of consciousness should appear in the full-spectrum recording after all filters have been removed and the video footage has been processed. Another advanced method for recording consciousness would be the use of two or more synchronized cameras. The first camera detects and tracks the movement of consciousness. The other camera is intended to function solely as a sensor for a specific wavelength spectrum.

According to all three sources of information in this study—two of which are more or less historical—consciousness has three energy levels. It is precisely the outer two shells—the outlines of the shape of consciousness—that are very faintly visible in the dark and could therefore emit light or interact in some way with surrounding light sources. There is a hypothesis that it is precisely this shell that interacts with light from stars or other light sources (reflections). Thus, the question arises as to whether the visibility of the shell of consciousness requires some very faint light source from the surroundings, such as distant lights from human dwellings and street lighting. This aspect is fully open to scientific investigation by experts. It is possible that the outer shell may also serve as the boundary between the surrounding air and the substance of which consciousness is composed.

There is one more scenario involving the deceased that may be undesirable. This involves a highly trained meditator from one of the many esoteric Eastern religions. This scenario is particularly undesirable, as it can introduce interference. The trained individual, perhaps without even realizing it, may project not “naked consciousness,” but various forms or even light phenomena. This category of recording will be very similar to false evidence involving, for example, UFO sightings, even though it may be genuine. Therefore, it would be ideal if the recordings—or even just reports of sightings with descriptions of what was seen—were published by people from the West, rather than, for example, from India and neighboring countries.

 A few tips for the recently deceased, if they wish for their consciousness to be observed or recorded

The following two paragraphs explain the second condition, which is the peaceful mental state of the deceased. If an individual fears death and the unknown, reading the following lines may be unpleasant for them, just as any conversation about death would be. Similarly, it is not recommended to read the following lines to an expectant mother, as she should be attuned to the “program of life,” not death.

Since there is no real evidence of consciousness existing a few hours after death, there can be no reliable guide on how to behave at the time of death. Here is only theoretical advice based on speculation and available literature. The fundamental premise is that every individual may experience death completely differently, and this can depend on a vast number of characteristics and events, as well as the circumstances under which the person lived and died. There is a difference between someone who dies in an accident while testing the speed of their vehicle after obtaining a driver’s license, and, conversely, someone who has recovered from two cancers and is now in the terminal stage of a third—that is, someone who has had enough time not only to reflect on their passing, but may also be more or less at peace with death.

It can be assumed that the experience of death may depend directly on whether the person in question has pondered the question, “What is it like after death?” Last but not least, one’s willingness—that is, whether one wants to think about it—also plays a role here.

The very act of reflecting on feelings regarding existence after one’s own death (based on NDEs and OBEs) is undesirable from a positivist perspective. Collective awareness of what happens, for example, months after death is problematic, since logic dictates: “No one can know that”; and therefore, it is best not to discuss it with anyone. A second strong factor may be that, due to evolution—and the fact that humans’ ancient ancestors may have been prey in the food chain, eaten by some predator—the very experience of one’s own death may be encoded as an extremely unpleasant and psychologically distressing situation in so-called genetic memory; in other words, it may be classified as an instinct. Thanks to this hidden memory—in which humanity’s ancient ancestors may have been “hunted prey and eaten alive”—the “command: Be unconscious!” may be encoded directly deep within our DNA. It is precisely because of this trait—this instinct—that most people do not remember experiences following cardiac arrest, and some of the experiences described as NDEs are actually experienced as if in a deep sleep. However, this does not mean that after a few minutes, the deceased individual does not regain consciousness for a few seconds or minutes. This regaining of consciousness can occur several times within a 24-hour period.

So let’s ask ourselves: what might it be like if consciousness continues to perceive information for at least some time after organ death? One of the most helpful pieces of advice is that as soon as you realize you have actually died, act like a small child. Since no one can hear or see you, prepare yourself to feel like a small, abandoned child. Perhaps the boldest claim is that if, in a time without technology, a 13-year-old boy were to get lost in the cold and no one were to look for him for a few days (he has no one outside of civilization), no one would think of him or worry about where he is, it’s possible that he would experience this period after death as if a boy today had just received a new game for his PC or PlayStation Infinity. During this period, it’s therefore good to learn—slowly and steadily, step by step.

Tibetan texts describe that after death, everything that is perceived has up to 30 times greater intensity. If this were true, it could be very advantageous—or, conversely, undesirable. If someone dies in their sleep—which happens very often in the early morning, such as from a heart attack—whether or not they experience or understand the meaning of the light at the end of the tunnel or the rapid flashback of their entire life, they will see and experience everything differently and may even see themselves from above. If they are not sure that “what they are seeing is reality”—to confirm that it is not all just a dream—they should, as soon as possible, look in the mirror where they usually look in the morning. If, even for a second, they see only an empty, familiar room instead of themselves, that is the strongest indication that they are not having a bad dream but are, in fact, no longer among the living.

Right now is the unique and true time to say goodbye to your loved ones—that is, before they begin to mourn. You can visit and see everyone you know. If, however, you were to want to see how your closest loved ones react to the news of your death, that would be extremely harmful. If the information about heightened perception is true, then this is precisely what is dangerous. The shared experience of active grief and the absolute, crushing inability to explain to a grieving loved one that you can see them may cause you to lose consciousness immediately, and you may completely forget about the nighttime experience. It is precisely this experience of helplessness that can be called a collapse of the quantum state—that is, of consciousness.

Upon regaining consciousness, you may forget that you died; you will want to see your loved ones, and after sharing a repeated active experience of grief, you will once again fall unconscious. This rollercoaster of alternating between unconsciousness and sharing grief—or being terrified by the realization that you are no longer alive—can repeat itself, and with each loss of consciousness, you forget more and more about yourself, until one day, upon regaining consciousness, you completely forget everything about yourself and your loved ones.

It is best to say goodbye to a sensitive loved one immediately upon first realizing your own death and to let your loved ones carry out their duties. It is not the intention here to describe certain religious practices at the time of death, but the individual should focus their mind on the nighttime encounter. Here, it can be assumed that someone who has lived alone for a long time or who has meditated may experience the first hours and days after death as a journey through a wonderland.

While waiting for the nighttime encounter, they can thus meditate, observe, explore, pray, and travel. It is good to focus on a glowing clock. If you have an agreement with an observer or recorder of the experiment, you can try to connect with them through your thoughts. Do not rejoice if you discover that you seem to be reading their thoughts, or conversely, that they can hear your advice; if they are aware of this, it may disrupt your concentration. The immense joy of such communication can also cause a system collapse—unconsciousness—and the result is the same: forgetting the nighttime performance. Both extremes of intensely experiencing good and bad feelings can cause renewed agitation. Focusing on calm, observation, and the passage of time beyond the extremes is peace—and thus the goal.

Only if an individual were to encounter a guide—whoever you may be—might he first see you as a being of light, and you him as well. This encounter is the best thing for you. You need not try to explain what should happen at night. The guide knows this. Follow him, as you may be late and the guide’s time here may be limited. Finally, here is one more piece of advice that might help you pinpoint the location where your consciousness will be about 1 to 2 seconds before the actual observation.

   A few tips if the future observer—the recorder—is a very close person with whom he/she       were in daily contact.

If you make a verbal agreement with a very close family member, then when they die—no matter how unnatural it may sound—try as much as possible, up until the time of the observation (recording), to shift into the mindset that “the deceased person can see you.” In other words, assume they may be present at any moment and keep yourself occupied with your duties. On the one hand, experiencing active grief—crying—is psychologically very beneficial, desirable, and even healthy. Save it, for example, for the day of the funeral itself. If you can pull yourself together by the time of the viewing and recording—or even manage to smile—this service is a gift to your loved one, as they can be with you or engage in learning and observing the world. If you have any organizational questions—for example, about the funeral—try to focus on how the deceased might answer such a question; don’t make a decision—let the question flow first.

If the answer comes automatically in any grammatical form as an inner voice, then that is the correct answer.

   Is it necessary to learn how to move after death?

The experiment described in this study uses the movement of consciousness at a “constant speed.” And this immediately raises several interesting questions. Should a person’s consciousness after death learn to move through space in such a way as to maintain a constant speed—for example, like a running athlete? If so, does it take a long time to learn to move this way?

Based on the two near-death experiences described above and the subsequent assumption that consciousness could consist exclusively of an organized and structured grouping of a large number of low-energy photons with varying levels of texture, the following question arises: If consciousness is located outside the body, will it experience movement relative to the rotational motion of the Earth’s surface—that is, against the Earth’s rotation? It appears that consciousness would move toward a stationary observer at the speed of a running athlete. In any case, Earth’s gravitational pull would still act on this hypothetical cluster of photons. And since photons are immaterial, their free floating would be influenced most of all by the air, which rotates at the same speed as the Earth’s surface. The action of the air and weak gravity could be additional natural forces that the deceased’s consciousness would need to learn to control in order to move. There is a hypothesis that, due to Earth’s gravity, the very possibility of vision—more precisely, the direction of vision—is determined by Earth’s gravity: downward. Experience suggests that the optimal height for a moving consciousness is about 15 meters above the ground. This is also a logical height. The consciousness of a deceased person must be able to see a living observer or a pre-set, installed camera for automatic recording. Here is some advice for the deceased on how to learn to move at a steady speed: Learn to move during sunset or sunrise in an area with a body of water—a river, the sea, or a lake. It is the Sun—or, more precisely, the Sun’s reflection on the water’s surface—that provides you with an easily visible fixed point. You can try to determine whether you are stationary or what maximum speed you can reach in the direction of the Earth’s rotation or, conversely, in the opposite direction.

Moving on to the next chapter, this detailed guide serves another purpose. A walk along the water’s surface—even under partly cloudy skies—shortly after the dog has fallen asleep, should you be interested in observing or recording the dog’s consciousness, could teach the dog how to move naturally in the presence of its owner. The oldest historical record of a vision of a deceased dog’s consciousness is directly associated with a body of water.

   A method for observing or recording a deceased animal—a dog

Let’s consider a situation where a dog’s owner dies, for example, after owning the dog for 5 years or more. The dog is perfectly capable of perceiving the daily routine, but it cannot perceive longer periods of time or seasons; more importantly, it cannot comprehend an irreversible change such as the death of its owner, nor can it process a change such as its own death—as an animal.

It’s touching to observe a dog’s behavior even half a year after its owner’s death—how the dog waits for him at the gate at the same time of day he used to come home from work, especially if the dog can see a little further ahead. Have you seen a dog at a soldier’s funeral when his owner has died? This reaction by the dog may be based on its assessment of the facial expressions of the soldier’s closest relatives. To a dog, a human can be more than just a friend who takes care of its basic needs, such as food, so that it doesn’t have to hunt. A dog knows that they protect each other and may sense that humans possess more knowledge than animals. For a dog, its owner may represent something like a transformed relationship with its mother—a kind of safe haven.

It was precisely the possible historical records—which may depict something more than just the observation of consciousness—that led me to this possibility. This possibility is much simpler. There are only three conditions: a) a deceased dog, b) a clear night sky, and c) it seems that the dog should also have been trained to walk with its owner outdoors.

This almost completely eliminates any speculation or denial of active grief. A potential advantage is that dogs have shorter lifespans; thus, one adult human lifetime could correspond to nearly 10 dog lifetimes, meaning there is a higher probability of observation. And it was precisely this record that led me to the idea that it is necessary to learn to move roughly along the South–North axis, since movement from East to West is extremely fast. The historical record is located near a vast body of water, with the shore oriented along the South–North axis. This means that during the day, the deceased dog could have learned to move along this very axis by accompanying its owner on walks around the body of water, for example, at sunset. The reflection of the Sun or Moon creates a static reflection on the water’s surface, but if the deceased dog did not move of its own volition, it will likely just fly—that is, travel above the ground. It is precisely by trying to stop that it will learn how to move more slowly. Probably the most ideal direction for daytime practice and subsequent nighttime observation would be from the north-northwest to the south-southeast.

Possible advantages of using this direction for an experiment involving the observation or recording of a dog’s consciousness:

a) You don’t have to argue with a dog about anything. If your beloved dog dies, there is a possible hypothesis that it will still be with you for a few days.

b) A dog has limited cognitive abilities, so it is impossible to explain or assess the state after death to it. It will certainly know that something is happening, since you are completely unaware of it or because it lacks certain sensory perceptions and functions, such as barking. And perhaps it will be aware that a true metamorphosis has begun.

There is another hypothesis: if the consciousness of any being has no body after death, then it does not need to regenerate and therefore does not need to sleep. This leads to the conclusion that, thanks to its strong bond with its owner, the dog will want to be with its owner at all times—meaning it will be wherever the owner wishes to see the consciousness of the deceased dog. A clear sky with no traces of moonlight or sunlight is therefore the only requirement.

If the dog was part of the family, everyone can come to make sure that these are not mere hallucinations. However, not everyone may possess the necessary observational skills, since one is attempting to observe something that is supposed to be darker than the night sky itself—which, after all, emits a faint glow from invisible stars or galaxies. This last option can be taken even further if the dog is in the final stages of life—for example, due to heart failure or advanced cancer; it’s natural that you might want to help him pass away. Precisely for the purpose of observing your dog’s consciousness after death, an agreement with your veterinarian based on the short-term weather forecast (3 days to 1 week, especially at night) can help you with the timing. I don’t know how barbiturates affect perception after death, but, for example, 8 hours after a dog’s euthanasia might be the ideal time to observe its consciousness. There may be one more drawback: the dog’s body and head are smaller, so the dog’s spirit may not float 10 meters above you, but only a meter or two. This means it will move very quickly around you—and most likely repeatedly. 

   Possible Physical Contact with the Consciousness of the Deceased Dog

The experience may not end with just a visual effect but may also take on a physical form. For both parties, this can be one of the most powerful experiences, and your “dog” may even remember it.

Anyone may conduct the described experiment at their own risk, and everyone should be well aware of the consequences explained below. If, while observing the consciousness of a deceased dog, one were to actually see something moving and obscuring the starry background, it might occur to someone to verify whether it is truly the consciousness of the deceased animal; and if the dog knew the command “Come here,” they could try it out for themselves. The owner may give this command only if he sees a moving dark shape. Remember that the dog—or rather, the consciousness of the deceased dog—is looking at you at this very precise moment. And if it were closer, it might look you directly in the eyes for a moment. After the command—which should also include a gesture resembling a “come” command or tapping your chest with your fingers—the animal will do nothing else but try to reach you. You may not perceive anything visually at all, but if the command is carried out and the strike hits the center of the body—which is the heart—what you might experience will be a moment of surprise, and it may not be pleasant at all for the observer. On the surface of the heart, there is said to be a network of 200 to 1,000 neurons functioning as sensors, and inside the heart, up to 40,000 neurons, though the number varies from person to person and depends on age and physical exertion. These neurons function as sensors for heart rate, pressure within the heart, and pressure around the heart. Two-way communication between the brain and the heart is believed to ensure healthy regulation of the heart rate. It is precisely this network of neurons that may result in a sense of spatial awareness. The intensity of the experience depends on the precision of the “hit”—that is, whether the heart is “hit” and also where the dog’s consciousness comes to a halt. Here are descriptions of the experience:

1. The sensation of falling inward

2. A sensation of sinking, even a feeling of free fall

3. The sensation that something flew through you—almost like a soccer ball into a goal with a stretchy net;

4. The sensation that it was a living being the size of a dog

5. The feeling that it was very familiar

6. A tingling sensation or one stronger beat in the heart area.. 

If, for some reason, a puppy has died, it is likely that it will playing, and you may have shared in the joy of the game. In all cases of such experiences, respond immediately with the command: “No.” In the case of puppies, growl with an angry expression. Otherwise, it could happen that it will wake you up at night with “this game,” which could be truly unpleasant. Cremation is recommended.

It is not recommended to call a “dog” to an elderly person or if they have heart complications, whether it’s heart failure or an irregular heartbeat. The cardiac nervous system may interpret the data incorrectly, which could lead to complications. Also, an elderly person might be startled by the sensation of free-falling, actually fall, and break their femur.

The sensation from the “dog” should be extremely intense and “possibly memorable.” In reality, this is a two-way exchange of information—software at the quantum level—and it does not mean that this is the end of the story. One more possible later experience should be added. In about half a year to four years, the person in question may have a “partial” encounter with the dog, lasting only a very short time (without explanation). If this happens, the person in question should explain the meaning of the previous sentence to the public (it is assumed that there is also a historical record of this).