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 This passage is drawing together several different ideas — personal reports of after-death experiences, Christian theology, and philosophical interpretation — and asking how they might fit into a single coherent picture. A few clear strands emerge:

1. After-death experiences as a recurring human report

A central claim is that many people report:

• apparitions of deceased relatives
• encounters with deceased pets
• “after-death communications” (feelings, visions, or perceived presences)

This is being treated not as isolated folklore, but as a widespread experiential phenomenon that demands interpretation, whether psychological, spiritual, or cultural.

2. Reinterpreting the Christian resurrection narratives

The passage questions a strictly physical reading of the resurrection of Jesus. It contrasts two interpretations:

• Traditional reading: Jesus physically died and was physically revived in bodily form.
• Alternative reading (suggested here): the resurrection accounts may reflect a pattern of post-death “appearances” similar to modern reports of apparitions.

In this view, the disciples’ experiences are placed in continuity with contemporary accounts of perceived encounters with the dead.

3. The “spiritual body” in St Paul

A key theological anchor is the concept attributed to Saint Paul of a “spiritual body” — often associated with passages like 1 Corinthians 15.

The question being raised is:

• What kind of “body” is meant after death?
• Is it physical in the usual sense, or a transformed, non-material form of existence?

This opens the door to interpreting resurrection less as reanimation of a corpse and more as transformation into another mode of being.

4. The empty tomb as a conceptual tension

The “empty tomb” introduces a complication for non-physical interpretations:

• If resurrection is only visionary or spiritual, what explains the absence of the body?
• If the body is transformed, what does “empty” signify?

So the passage highlights a tension between:

• experiential accounts of appearances
• and the physical claim of bodily absence

5. Expansion of reality: “other worlds here and now”

The discussion moves toward a metaphysical suggestion:

• there may be “other worlds” or dimensions of reality
• these may not be distant, but interwoven with ordinary experience

In this framing, post-death experiences are not “hallucinations vs reality” in a simple binary, but possible moments of contact or overlap between different layers of existence.

6. Continuity between human and non-human experience

A notable extension is that reports include:

• humans
• animals (dogs, cats)

This broadens the discussion beyond Christian doctrine into a more general question about consciousness, attachment, and survival after death across species.

7. Underlying philosophical tension

At a deeper level, the passage is negotiating three competing frameworks:

• Materialist view: consciousness ends at death; experiences are psychological constructs
• Classical Christian doctrine: bodily resurrection and divine intervention in history
• Experiential/spiritual interpretation: recurring reports suggest ongoing presence or transition rather than simple cessation

In essence

The text is trying to explore whether:

recurring human experiences of presence after death might be interpreted as evidence for a “spiritual mode of existence,” and whether Christian resurrection theology can be understood in that same framework rather than strictly physical terms.

If you want, I can map how these ideas compare with mainstream Christian theology, or how philosophers of mind typically interpret “apparition” reports.