More troubling still for the notion that something leaves the body are various correlations between and OBEs. Compared to non-OBErs, for instance, Blackmore found that OBErs "are better at detecting the viewpoint from which a three-dimensional object is seen and are better able to switch viewpoints in their imagination" (Blackmore, "Dying" 180), while Anne Cook and Irwin found that OBErs more accurately anticipated the appearance of physical objects when viewed from different perspectives (Cook and Irwin 30). In addition, Blackmore's OBErs not only reported "clearer and more detailed" imagined viewpoints than her non-OBErs, but were most significantly better than her non-OBErs at "the ability to imagine the room from a position on the ceiling above their own head" (Blackmore, "Where" 61). Moreover, those who habitually dream in a bird's-eye view or see themselves during their dreams are more likely to have OBEs (Blackmore, "Where" 61; Irwin, "Perceptual" 214). Furthermore, those who can induce OBEs at will have better dream control skills than spontaneous OBErs—a fact anticipated by psychophysiological models given that OBE adepts would be expected to have "mastered" the required psychological abilities compared to "novice" spontaneous OBErs (Alvarado 202). Similarly, Irwin found that OBErs who report more control over their OBEs tend to have better somatic imagery skills than more "passive" OBErs (Irwin, "Flight" 272-273). Blackmore nicely summarizes most of the findings:
Also, that year, (1971) made the statement that "[m]ovies create our dreams as well as reflect them, and when we lose the movies we lose the dreams." Another 1971 offering, made the statement that " . . . children were the ones who suffered directly at the hands of class snobbism (in Britain) . . . and sometimes their personalities were marked for life." Finally, in 1971, was " . . . about the fierce love . . . " a father (Melvyn Douglas) and a son (Gene Hackman) have " . . . for each other, and about their inability to communicate that love, or very much of anything else . . . " The movie teaches the lesson that Hackman verbalizes in the movie: "Death ends a life. But it does not end a relationship."
Essay/Term paper: Some dreamers of the golden dream…
When you wake up from a dream, do you suppose that one of your dream characters decided to wake you up? Or that you woke up because in this dream world you yourself made a decision to wake up? Or does your dream end simply because your brain is no longer in the right electrochemical state for the dream to continue? I think this last explanation is the best one, even in lucid dreams where the dreamer has some control over dream content. Occasionally, a dream character may even pronounce that a dream is coming to an end, or a lucid dreamer may seem to have the ability to end a dream. In such cases, it is likely that a physiological change, from an external sound to a change in one's wakefulness, causes dream content to coincide with actually waking up.
in "Some Dreamers of the Golden Dream") ..
 In response to this point Allan Kellehear argued that I understate the differences between NDE content and those features "we might predict from social expectation" (Kellehear, "Culture" 148). He noted, for instance, that NDE visions have included such consciously unexpected features as colors unlike anything ever seen before, encounters with supernatural beings lacking either male or female traits, and visions of huts suspended in mid-air (149). While such imagery is undoubtedly bizarre, surely we should not assume that hallucinatory imagery is completely by cultural conditioning; rather, it is merely by it. Extracultural factors shaping hallucinatory content include expectations—some conscious, some subconscious—and the unusual physiological states accompanying hallucinations. Unusual neurological conditions might very well produce experiences of novel colors, just as they can produce transient synesthetic experiences which 'blend' colors with other sensory modalities (e.g., seeing the 'color' of a particular musical tone). Moreover, bizarre visions of androgynous beings and hovering huts, which may very well call up imagery which is not expected, are the norm for altered states of consciousness like dreams, and thus not particularly compelling evidence that NDEs represent sojourns into a transcendental dimension of reality.
This is a story about love and death in the golden land, ..
 In his second commentary Bruce Greyson pointed out that known correlations between imagery skills and such experiences are equally well explained on the hypothesis that something leaves the body during OBEs and NDEs. That hypothesis, he notes, "also predicts that OBErs, because of the visuospatial training they receive in their OBEs, should have better imagery and visuospatial skills" (Greyson, "Correlates" 131). This is a good point. As I noted in my response, although there are independent grounds for preferring a psychophysiological explanation of such correlations over "the separation hypothesis," they are at best merely suggestive. I noted, for instance, that techniques for inducing OBEs typically require subjects to focus on internally generated imagery. Of course, this does not provide any grounds for preferring a psychophysiological account of OBEs and NDEs unless it can be shown that they are qualitatively the same as induced OBEs. Ultimately, if the right sorts of prospective studies were done (e.g., on the differences in spatial perspective or dream control skills during dreaming between dreamers who happen to have OBEs compared to those who do not), relevant data be obtained (in principle if not in practice) which would decide between these two hypotheses.