Pim van Lommel is a Dutch cardiologist who has studied near-death experiences (NDE) for more than twenty years. In 2001 he published in The Lancet the results of one of the largest prospective studies that have been conducted up to now in this field. In Consciousness Beyond Life, which is a translation of a volume originally published in Dutch (Eindeloos Bewustzijn), he explains that he was impressed by the number of his patients who, after a cardiac arrest, reported having lived an ineffable experience, which was strikingly similar in most cases: the awareness of being dead; a profound feeling of peace and well-being; the sense of being placed outside time and space; the perception of one’s body from an outside position; the sense of travelling through a ‘tunnel’ towards an exceptionally brilliant and friendly light; the perception of an unconditional love; and a very detailed review of their whole lives. Some patients were even able to give a precise account of the conversations that took place, as they were still unconscious, between members of the medical team in the intensive care unit, or between relatives in the waiting room of the hospital. Interestingly, after such an experience, most patients’ personalities underwent a radical change: they lost any fear of death, began to have a heightened sense of purpose in their lives, and became more compassionate and caring with others. Van Lommel explains that he was specially intrigued by this phenomenon because, according to dominant medical concepts, it is absolutely impossible to experience any kind of consciousness when the circulation and breathing have ceased, the brain does not work any more, and the patient is clinically dead. In his book, he examines in detail the various physiological and psychological theories about the origin of NDE that have been proposed. Some think, for instance, that the experience is caused by physiological changes in the brain such as brain cells dying as a result of cerebral anoxia, or caused by release of endorphins. Others claim that NDE could be the result of a sort of hallucination caused by some drugs. Van Lommel discards these theories as they are unable to fully explain all the features that characterize this phenomenon. In his view, we must acknowledge that we are dealing here with something that seriously challenges the current (too narrow and mechanistic) view that sees consciousness as a mere product of brain function. His hypothesis is that, in reality, things are the other way round: the brain does not produce consciousness but rather facilitates it; the brain operates as an ‘‘interface’’ or ‘‘relay station’’ of our consciousness. He compares metaphorically the brain to a television’s receiver picking up information from an electromagnetic field. According to van Lommel, ‘‘whereas our waking consciousness has a biological basis because our body functions as an interface, there is no biological basis for our endless and nonlocal consciousness, which has its roots in nonlocal space. Waking consciousness is experienced via the body, but endless consciousness does not reside in our brain’’ (p. 318). Clearly, Van Lommel’s hypothesis puts into question the dominant understanding of the brain-consciousness relationship. If he is right in his analysis, we should begin to consider ourselves as something more than merely physical bodies, much more than the expression of a particular DNA or of a complex web of neuronal interaction, because the very core of our personhood has a non-material nature. Obviously, this conclusion has tremendous existential implications that go far beyond the limits of a merely academic debate. Whatever conclusions we might draw from this phenomenon, it seems well that it deserves to be seriously analyzed, and no more regarded as a taboo subject. Several empirical studies on NDE have been conducted in recent years showing the striking consistency of near death experience accounts across countries and cultures (see, for instance, the studies by Bruce Greyson in the US and by Sam Parnia in the UK). Van Lommel’s book is an important step in this direction and can perhaps contribute to a better explanation of the brain-consciousness relationship, and, maybe, of what it ultimately means to be a ‘‘self’’. Dr. Roberto Andorno, Institute of Biomedical Ethics, University of Zurich, Switzerland. Member of the UNESCO International Bioethics Committee (1998-2005). Since 2010: President-elect of the European Society for Philosophy of Medicine and Healthcare. Med Health Care and Philos. (2011) 14: 345–350