Meter - measure or structuring of rhythm in a poem
Plot - the arrangement of ideas and/or incidents that make up a story
 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 descent is often called katabasis in Greek mystery religions.
 As Kellehear points out, Zhi-ying and Jian-xun's data on NDEs that occurred in 1976 in China is suspect because "they did not include descriptive cases that we can analyze for content" (Kellehear 25). Moreover, they may have even offered NDErs something like a checklist of various NDE elements to choose from, contaminating their reports: "For example, although Zhi-ying and Jian-xun assert that 'a tunnel-like dark region' was reported by their respondents, this is, in fact, a response to a prior descriptive category offered to them" (25). Ironically, Kellehear then reports corroborating the existence of prototypical Western NDEs in China in his own 1990 study, which offered "a typical Anglo-European vignette of an NDE to a sample of 197 Chinese in Beijing" and then asked the respondents if they had ever had an experience like the one offered (26). Although 26 (or 13%) answered affirmatively, finding Chinese NDErs unexposed to the Western vignette to offering accounts or answering surveys (e.g., by asking about both prototypical Western NDE elements and non-NDE elements) would've provided far more persuasive evidence.