When Physicians Near Ba Witness Something They Cannot Explain
David Dosa's "Making Rounds with Oscar" introduced the world to a nursing home cat with an uncanny ability to predict which patients would die within hours, curling up beside them in their final moments with an accuracy that exceeded any clinical prognostic tool. Oscar's behavior, documented in a 2007 article in the New England Journal of Medicine, represents just one example of the unexplained phenomena that permeate medical settings. In Ba, Viti Levu, physicians and nurses carry their own catalogs of inexplicable events—events that "Physicians' Untold Stories" by Dr. Scott Kolbaba finally brings to light. The book reveals that Oscar was not an anomaly but a symbol of a broader pattern: living systems, including human clinicians, appear to perceive information about death and dying through channels that science has not yet mapped.
Ghost Traditions and Supernatural Beliefs in Fiji
Fiji's spirit traditions are rooted in the indigenous iTaukei (ethnic Fijian) culture, which maintains a powerful and complex relationship with the spiritual world. The traditional Fijian spiritual system, known as the old religion (na lotu makawa), centered on the veneration of ancestral spirits (kalou vu) and the worship of war gods who demanded offerings — including, historically, human sacrifice and cannibalism, which was practiced in Fiji until the mid-19th century. The bure kalou (spirit house) was the center of spiritual life in each village, where priests (bete) communicated with the gods and ancestors through trance and possession.
The concept of the yalo (soul or spirit) is central to Fijian spiritual belief. The yalo is believed to be able to leave the body during dreams, illness, or near-death states, and at death it begins a journey to Bulu — the Fijian afterlife or spirit world. The route to Bulu involved a perilous passage during which the spirit could be attacked by the destroyer spirit Ravuyalo, who might devour the spirits of cowards and weaklings. Warriors and those who died with honor were believed to reach Bulu safely. The specific route taken by the yalo to reach Bulu varied by region, but in many traditions the spirit had to leap from a specific cliff or promontory into the sea.
Modern Fijian ghost beliefs blend these traditional concepts with Christianity (the majority of iTaukei Fijians are Methodist or Catholic) and the supernatural traditions of Fiji's large Indo-Fijian community, which contributes Hindu and Muslim spirit beliefs. Belief in sorcery (vere) and the existence of evil spirits (tevoro) remains widespread in rural Fiji, and accounts of spirit possession, haunted locations, and supernatural encounters are a regular feature of Fijian community life.
Near-Death Experience Research in Fiji
Fijian perspectives on near-death experiences are shaped by the traditional concept of the yalo (soul) and its journey after death. In traditional Fijian belief, the yalo could temporarily leave the body during illness or trance states before returning — a concept that closely parallels Western NDE accounts of out-of-body experiences. Accounts of individuals who nearly died and described journeys toward Bulu (the spirit world), encounters with deceased ancestors, and being sent back because it was not yet their time are part of Fijian oral tradition. The practice of fire-walking on Beqa Island — where practitioners walk across superheated stones without injury — is itself considered evidence that spiritual states can produce effects that defy physical explanation. These traditional accounts, combined with the NDE experiences reported by patients in Fiji's modern hospitals, suggest that the NDE phenomenon is recognized across the Pacific Islands as a genuine spiritual experience rather than a medical anomaly.
Medical Fact
The term "pandemic" was first used by Galen of Pergamon in the 2nd century CE to describe widespread disease.
Miraculous Accounts and Divine Intervention in Fiji
Fiji's miracle traditions span traditional iTaukei spiritual healing, Methodist and Catholic Christian healing, and Hindu healing practices among the Indo-Fijian community. Traditional Fijian healers (vuniwai) report cases of dramatic recovery from serious illness through a combination of herbal remedies and spiritual intervention, including communication with ancestral spirits. The fire-walking tradition of the Sawau tribe of Beqa Island is itself considered miraculous — practitioners walk barefoot across rocks heated in a fire for hours with no apparent pain or injury, an ability they attribute to a spiritual gift from a spirit god encountered by their ancestor centuries ago. In the Christian tradition, Fiji's Methodist and Catholic churches report healings through prayer and faith, while the Indo-Fijian Hindu community maintains healing traditions centered on puja (prayer ceremonies) and visits to temples dedicated to healing deities.
The History of Grief, Loss & Finding Peace in Medicine
High school sports injuries near Ba, Viti Levu create a community investment in healing that extends far beyond the patient. When the starting quarterback tears an ACL, the whole town follows his recovery—from the orthopedic surgeon's office to the physical therapy clinic to the first practice back. This communal attention isn't pressure; it's support. The Midwest heals its athletes the way it raises its barns: together.
Spring in the Midwest near Ba, Viti Levu carries a healing power that winter's survivors understand viscerally. The first warm day, the first green shoot, the first robin—these aren't metaphors for recovery. They're the recovery itself, experienced at a physiological level by people whose bodies have endured months of cold and darkness. The Midwest physician who says 'hang on until spring' is prescribing the most effective antidepressant the region produces.
Medical Fact
The phenomenon of clocks stopping at the exact moment of a patient's death has been reported by physicians across multiple continents.
Open Questions in Faith and Medicine
The Midwest's tradition of pastoral care visits near Ba, Viti Levu—the pastor who appears at the hospital within an hour of learning that a congregant has been admitted—creates a spiritual rapid response system that parallels the medical one. The patient who wakes from anesthesia to find their pastor praying at the bedside receives a message more powerful than any medication: you are not alone, and your community has not forgotten you.
Lutheran hospital traditions near Ba, Viti Levu carry Martin Luther's insistence that caring for the sick is not a work of merit but a response to grace. This theological framework produces a medical culture that values humility over heroism—the Lutheran physician doesn't heal to earn divine favor; they heal because they've already received it. The result is a quiet, persistent compassion that doesn't seek recognition.
Ghost Stories and the Supernatural Near Ba, Viti Levu
Farm accident ghosts—a uniquely Midwestern category—haunt rural hospitals near Ba, Viti Levu with a workmanlike persistence. These spirits of farmers killed by combines, PTOs, and grain augers appear in overalls and work boots, checking on fellow farmers who arrive in emergency departments with similar injuries. They don't try to communicate; they simply stand watch, one worker looking out for another.
The Midwest's tradition of barn medicine—veterinarians and farmers treating each other's injuries alongside livestock ailments near Ba, Viti Levu—produced a pragmatic approach to healing that persists in rural hospitals. The ghost of the farmer who set his own broken leg with fence wire and baling twine is a Midwest archetype: a spirit that embodies self-reliance so deeply that even death doesn't diminish its competence.
Unexplained Medical Phenomena
The role of infrasound—sound frequencies below the threshold of human hearing (typically below 20 Hz)—in producing anomalous experiences has been investigated by Vic Tandy and others. Tandy, an engineer at Coventry University, discovered that an 18.9 Hz standing wave produced by a faulty ventilation fan was responsible for reports of apparitions, feelings of unease, and peripheral visual disturbances in a reputedly haunted laboratory. His findings, published in the Journal of the Society for Psychical Research in 1998, demonstrated that infrasound at specific frequencies can stimulate the human eye (causing peripheral visual disturbances), affect the vestibular system (producing dizziness and unease), and trigger emotional responses (anxiety, dread, awe).
Hospitals in Ba, Viti Levu are rich environments for infrasound, generated by HVAC systems, elevators, heavy equipment, and the structural vibrations of large buildings. The possibility that some of the unexplained phenomena reported by healthcare workers—feelings of unease in specific areas, peripheral visual disturbances, and the sensation of a presence—are produced by infrasound deserves investigation. "Physicians' Untold Stories" by Dr. Scott Kolbaba documents phenomena that range from those potentially explicable by infrasound (atmospheric shifts, feelings of presence) to those that infrasound cannot account for (verifiable information acquisition, equipment activation, shared visual experiences). For the engineering and facilities management communities in Ba, Tandy's research suggests that routine acoustic surveys of hospital environments might illuminate at least a portion of the unexplained phenomena that staff report.
Coincidence is the skeptic's favorite explanation for unexplained phenomena, and in many cases it is adequate. But the phenomenon of meaningful coincidence — events whose timing and content carry significance that exceeds what random chance would predict — has been documented with enough rigor to resist casual dismissal. The Society for Psychical Research's Census of Hallucinations, encompassing 17,000 respondents, found that crisis apparitions — the appearance of a person to a distant relative or friend at the moment of the person's death — occurred at a rate 440 times higher than chance would predict.
For residents of Ba who have experienced meaningful coincidences — particularly those involving death, illness, or critical decisions — Dr. Kolbaba's physician accounts provide a context for understanding these experiences as part of a larger pattern rather than isolated anomalies.
Phantom scents in hospital settings—the perception of specific odors in sterile environments where no physical source exists—represent one of the more unusual categories of unexplained phenomena reported in "Physicians' Untold Stories" by Dr. Scott Kolbaba. Healthcare workers in Ba, Viti Levu describe smelling flowers in sealed rooms, detecting perfume worn by a recently deceased patient in empty corridors, and encountering the scent of tobacco or cooking in clinical areas that have been recently cleaned and sterilized.
While olfactory hallucinations are well-documented in neurology—associated with temporal lobe epilepsy, migraine, and certain psychiatric conditions—the phantom scents reported by healthcare workers differ in important ways. They are often shared by multiple staff members simultaneously, they are typically specific and identifiable (not the vague, unpleasant odors of neurological olfactory hallucinations), and they tend to be associated with specific patients or specific deaths. For neurologists and researchers in Ba, these shared phantom scent experiences present a puzzle: if they are hallucinations, what mechanism produces the same hallucination in multiple independent observers? If they are not hallucinations, what is their physical source? The accounts in Kolbaba's book present these questions without pretending to answer them, respecting both the observations of the witnesses and the current limits of scientific explanation.
The Global Consciousness Project (GCP), originally based at Princeton University and now maintained by the Institute of Noetic Sciences, has operated a worldwide network of hardware random number generators (RNGs) continuously since August 1998. The project's 70+ RNG nodes, distributed across all continents, generate random binary data at a rate of 200 bits per second each. The central hypothesis is that events that engage mass consciousness produce detectable deviations from statistical randomness in the RNG network. Analysis of over 500 pre-specified events through 2023 shows a cumulative deviation from expected randomness that has a probability of occurring by chance of less than one in a trillion (p < 10^-12). Individual events showing the strongest deviations include the September 11, 2001 attacks (deviation beginning approximately four hours before the first plane struck), the Indian Ocean tsunami of December 2004, and the death of Nelson Mandela. The GCP's methodology has been criticized on several grounds, including potential selection bias in event specification, the sensitivity of results to analytical choices, and the lack of a theoretical mechanism by which consciousness could influence electronic random number generators. However, the project's pre-registration of events, its transparency in sharing raw data, and the replication of its core finding by independent researchers have strengthened its standing as a serious scientific investigation. For physicians and researchers in Ba, Viti Levu, the GCP's findings are relevant to "Physicians' Untold Stories" by Dr. Scott Kolbaba because they suggest that consciousness—whether individual or collective—can influence electronic systems in measurable ways. If mass consciousness events produce detectable effects on random number generators distributed around the world, then the more concentrated consciousness events that occur in hospital settings—the transition from life to death, the focused attention of a medical team during a crisis, the collective prayer of a family—might produce analogous effects on the electronic equipment in their immediate vicinity. The electronic anomalies reported by healthcare workers in Kolbaba's book may be documenting, at a local scale, the same phenomenon that the Global Consciousness Project has detected globally.
The legacy of Dr. Ian Stevenson's research on children who report memories of previous lives—conducted at the University of Virginia over a period of 40 years and resulting in over 2,500 documented cases—intersects with the consciousness anomalies described in "Physicians' Untold Stories" by Dr. Scott Kolbaba in ways that illuminate the broader question of consciousness survival after death. Stevenson, who was chairman of the Department of Psychiatry at the University of Virginia before founding the Division of Perceptual Studies, applied rigorous investigative methods to his cases: traveling to the locations described by children, interviewing witnesses, and verifying specific claims against historical records. In many cases, children described verifiable details of a deceased person's life—names, addresses, family members, manner of death—that they could not have learned through normal channels, and some children bore birthmarks or birth defects that corresponded to injuries sustained by the person whose life they claimed to remember. Stevenson's work, while controversial, was published in mainstream academic journals and has been continued by his successor, Dr. Jim Tucker, whose cases have included American children with no exposure to the concept of reincarnation. For physicians and researchers in Ba, Viti Levu, Stevenson's research is relevant to Kolbaba's physician accounts because both bodies of work converge on the same fundamental question: can consciousness exist independently of the brain? The near-death experiences, terminal lucidity, and anomalous perception documented in "Physicians' Untold Stories" suggest that consciousness may be more independent of brain function than neuroscience currently assumes. Stevenson's cases of apparent past-life memories suggest the more radical possibility that consciousness may survive the death of the brain entirely. Together, these lines of evidence—from controlled academic research and from clinical observation—create a cumulative case for taking seriously the hypothesis that consciousness is not merely a product of brain activity but a fundamental feature of reality that the brain constrains rather than creates.
Prophetic Dreams & Premonitions
Daryl Bem's 2011 study "Feeling the Future," published in the Journal of Personality and Social Psychology, presented nine experiments suggesting that future events can retroactively influence present behavior. The paper ignited one of the most heated controversies in recent psychological history, generating multiple replication attempts with mixed results and sparking a broader conversation about statistical methodology and publication bias. Whatever the eventual scientific verdict on Bem's specific findings, his work created intellectual space for taking precognitive claims seriously—space that Physicians' Untold Stories occupies for readers in Ba, Viti Levu.
The physician premonitions in Dr. Kolbaba's collection can be understood as real-world analogues of Bem's laboratory findings. Where Bem measured subtle statistical tendencies in undergraduate participants, the book documents dramatic, life-altering instances of apparent precognition in highly trained medical professionals. The specificity and clinical consequences of the physician accounts make them far more compelling than laboratory effects measured in fractions of a second—and far more difficult to explain away as statistical artifact. For readers in Ba following the precognition debate, the book provides the kind of vivid, high-stakes case studies that laboratory research, by its nature, cannot.
One of the most thought-provoking aspects of the premonitions described in Physicians' Untold Stories is their apparent purposefulness. The premonitions in Dr. Kolbaba's collection don't arrive randomly; they arrive when action can still be taken, when the information they provide is clinically useful, and when the patient's life hangs in the balance. For readers in Ba, Viti Levu, this purposefulness is one of the most challenging aspects of the phenomenon to explain within a materialist framework.
If premonitions were merely random neurological events—misfirings of pattern-recognition circuits, as some skeptics suggest—we would expect them to be as often wrong as right, as often useless as useful, and as often random as purposeful. The accounts in the book suggest otherwise: the premonitions are overwhelmingly accurate, clinically actionable, and temporally calibrated to allow intervention. This purposefulness is consistent with Larry Dossey's hypothesis that premonitions are a feature of consciousness designed to promote survival—an evolutionary adaptation that operates beyond the current boundaries of neuroscientific understanding.
The psychological burden of experiencing premonitions is rarely discussed but deeply felt by the physicians who report them. Knowing — or believing you know — that a patient will die creates an emotional experience that is qualitatively different from clinical prognostication. The physician who predicts death based on clinical data feels sad but prepared. The physician who predicts death based on a dream feels haunted, uncertain, and burdened by a form of knowledge they did not ask for and cannot explain.
Dr. Kolbaba's interviews revealed that many physicians who experience premonitions struggle with questions of responsibility: if I knew this patient was going to die, should I have done something differently? If I received information in a dream and did not act on it, am I culpable? These questions have no clinical or legal answers, but they carry enormous psychological weight. For physicians in Ba wrestling with similar questions, the book offers the comfort of shared experience and the reassurance that these questions are not signs of instability but of conscience.
The statistical concept of "p-hacking"—adjusting analyses until a significant result is obtained—has been raised as a criticism of presentiment research and, by extension, of premonition claims generally. The critique, articulated by researchers including Eric-Jan Wagenmakers and colleagues in publications including Psychological Science and the Journal of Personality and Social Psychology, argues that Radin's and Bem's positive findings may result from flexible analysis strategies rather than genuine precognitive effects. This criticism deserves serious engagement from readers in Ba, Viti Levu, who are evaluating the premonition claims in Physicians' Untold Stories.
However, the physician accounts in Dr. Kolbaba's collection are largely immune to the p-hacking critique, because they are not statistical studies. They are qualitative case reports from trained medical observers. The question is not whether the statistical analysis was conducted properly but whether the observations are accurately reported and whether they resist conventional explanation. The credibility of physician witnesses, the specificity of their reports, and the verifiability of outcomes through medical records provide a different kind of evidence from laboratory statistics—and one that the p-hacking critique does not address. For readers evaluating the premonition evidence, the combination of (admittedly contested) laboratory findings and (credible, specific) clinical testimony provides a stronger overall case than either line of evidence provides alone.
Larry Dossey's "The Power of Premonitions" (2009) represents a landmark synthesis of evidence for precognitive experiences, with particular attention to medical premonitions. Dossey, himself a physician and former chief of staff at Medical City Dallas Hospital, drew on case studies, laboratory research, and theoretical frameworks from quantum physics to argue that premonitions represent a form of "nonlocal mind"—consciousness that is not confined to the present moment or the individual brain. His work provides the most comprehensive theoretical framework available for understanding the physician experiences documented in Physicians' Untold Stories.
Dossey identified several categories of medical premonition that appear in Dr. Kolbaba's collection: physicians who dreamed about patients' conditions before diagnosis; nurses who felt compelled to check on patients before clinical signs of deterioration; and physicians who experienced sudden, overwhelming urgency about patients they hadn't been thinking about. Dossey argued that these categories are not random but reflect the operation of a nonlocal awareness that is tuned to threats against individuals with whom the perceiver has an emotional bond. For readers in Ba, Viti Levu, Dossey's framework transforms the individual accounts in Physicians' Untold Stories from isolated mysteries into instances of a theoretically coherent phenomenon—one that challenges the materialist paradigm but is consistent with certain interpretations of quantum physics.
Where Unexplained Medical Phenomena Meets Unexplained Medical Phenomena
The "sense of being stared at"—the ability to detect unseen observation—has been studied experimentally by Rupert Sheldrake, whose research, published in the Journal of Consciousness Studies and other peer-reviewed outlets, found statistically significant evidence that subjects could detect when they were being observed from behind through a one-way mirror. This research, while controversial, has been replicated in independent laboratories and meta-analyzed with positive results.
For healthcare workers in Ba, Viti Levu, the sense of being observed—or of something being present—in hospital rooms is a commonly reported but rarely discussed experience. "Physicians' Untold Stories" by Dr. Scott Kolbaba includes accounts from physicians who describe sensing a presence in patient rooms, particularly around the time of death. If Sheldrake's experimental findings are valid, they suggest a mechanism by which human beings can detect the attention of others—a mechanism that could potentially extend to non-physical observers. While this extrapolation is speculative, the experimental evidence for the sense of being stared at provides at least a partial scientific foundation for the presence-sensing experiences reported by Kolbaba's physician contributors, grounding these accounts in a body of experimental research rather than leaving them as purely anecdotal reports.
The "third man factor"—the phenomenon in which individuals in extreme situations report sensing the presence of an additional, unseen companion who provides guidance and comfort—has been documented by explorer and author John Geiger in contexts ranging from polar expeditions to mountain climbing to military combat. The phenomenon has particular relevance to the physician accounts in "Physicians' Untold Stories" by Dr. Scott Kolbaba, in which clinicians describe sensing a guiding presence during moments of extreme clinical stress.
Neurological explanations for the third man factor have focused on the role of the temporoparietal junction, which, when stimulated, can produce the sensation of a nearby presence. Stress-induced activation of this brain region could account for some reports. However, the third man factor in medical settings, as described in Kolbaba's book, sometimes includes features that exceed what temporal lobe activation can explain: the presence provides specific clinical guidance that proves correct, or multiple staff members independently perceive the same presence. For physicians in Ba, Viti Levu, the third man factor in clinical practice represents a phenomenon that is both neurologically grounded and experientially transcendent—a liminal space where brain science and the ineffable converge.
The work of Dr. Michael Persinger at Laurentian University on the "God Helmet"—a device that applies weak, complex magnetic fields to the temporal lobes—has been cited as evidence that spiritual and anomalous experiences are products of electromagnetic stimulation rather than genuine encounters with nonphysical realities. Persinger reported that approximately 80% of subjects wearing the God Helmet experienced a "sensed presence"—the feeling that another person or entity was nearby—and some reported more elaborate mystical experiences including out-of-body sensations and encounters with "divine" beings. These findings have been interpreted by materialists as evidence that anomalous experiences in hospitals and other settings are artifacts of electromagnetic stimulation, produced by the complex electromagnetic environments of clinical settings rather than by genuine nonphysical phenomena. However, the God Helmet research is more equivocal than this interpretation suggests. A Swedish replication attempt by Granqvist and colleagues, published in Neuroscience Letters (2005), found no significant effects of the magnetic fields and attributed Persinger's results to suggestibility and expectation. Persinger responded by identifying methodological differences between the studies. For physicians and researchers in Ba, Viti Levu, the God Helmet debate illustrates the difficulty of determining whether anomalous experiences are caused by electromagnetic stimulation, mediated by it, or merely correlated with it. "Physicians' Untold Stories" by Dr. Scott Kolbaba documents experiences that share some features with Persinger's laboratory findings—sensing presences, perceiving non-physical realities—but that also include features his experiments cannot replicate: accurate perception of distant events, shared experiences between independent observers, and lasting transformative effects. The God Helmet may tell us something about how the brain processes anomalous experiences, but it does not necessarily tell us whether those experiences have external referents.
How This Book Can Help You
County medical society meetings near Ba, Viti Levu that discuss this book will find it generates the kind of collegial conversation that these societies were founded to promote. When physicians share their extraordinary experiences with peers who understand the professional stakes of such disclosure, the conversation achieves a depth and honesty that no other forum permits. This book is an invitation to that conversation.
About the Author
Dr. Scott J. Kolbaba, MD is an internist at Northwestern Medicine. Mayo Clinic trained, he spent three years interviewing 200+ physicians about their most extraordinary experiences.
Medical Fact
Dying patients who see deceased relatives often express surprise when the visitor is someone they did not expect — not a parent or spouse but a forgotten acquaintance.
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