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The dying-moment dream hypothesis: heaven and hell as the brain's final dream.

Recai Kayış

Frontiers in psychology January 1, 2026 Peer reviewed DOI: 10.3389/fpsyg.2026.1766053 via PubMed

Summary

The Dying-Moment Dream Hypothesis suggests that near-death experiences (NDEs) and end-of-life visions (ELVs) may be the brain's final simulation generated during dying, rather than evidence of external realms. This simulation arises from heightened neural activity and altered perceptions of time, leading to a sense of lost temporal boundaries. The paper integrates findings from various fields to propose this neurobiological explanation while addressing limitations and alternative theories.

Study at a glance

Design theoretical framework
Key finding Culturally conditioned afterlife experiences may represent a final endogenous simulation generated by the dying brain.

Abstract

Reports of near-death experiences (NDEs), end-of-life visions (ELVs), and culturally embedded afterlife narratives frequently describe profoundly positive or distressing states. Traditional interpretations treat these phenomena as evidence of external metaphysical realms. The Dying-Moment Dream Hypothesis proposes an alternative, neurobiologically grounded explanation: that culturally conditioned afterlife experiences may constitute a final, endogenous simulation ("dream") generated by the dying brain. This simulation is hypothesized to emerge from a confluence of transiently heightened terminal neural activity, affective-memory integration, temporal processing collapse, and the brain's neurochemical end-of-life cascade. Because subjective time may dilate under hypoxic stress, seconds of neural activity may be computationally experienced as a perceived loss of temporal boundaries. The absence of a subsequent awakening is proposed to render this final simulation the individual's last phenomenologically accessible conscious state. This paper synthesizes evidence from prospective NDE studies, terminal EEG recordings, dream neuroscience, cultural cognition, psychedelic research, and hospice ethnography to present a unified theoretical framework. Limitations, competing models, and explicitly falsifiable predictions are discussed.

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