I am writing to inform you about an incident that occurred on the evening of May 26, 2024, at approximately 8:00 PM in Ostbevern-Lehmbrock (located between Münster and Osnabrück). This was not merely a case of drunk driving, but rather a drunken rampage—or even a drunken act of terror, reckless endangerment, or a near-fatal collision—that nearly resulted in mass casualties. I want to stress unequivocally that this event must not be classified as a mere "accident." The perpetrators were three intoxicated young adults—two men and one woman. The van was driven in an outrageously fast, aggressive, brutal, frightening, reckless, selfish, and grotesque manner. It is crucial that the public be made aware of what happened. My intent is to highlight the extreme danger posed by this criminal act and to urge that these three individuals be apprehended and sentenced to life imprisonment.

Had there been a group of children present, they would have been killed instantly. When a vehicle comes charging toward you, there's simply nothing you can do. I would be deeply grateful if you could, in whatever capacity you serve, send a brief message to all law enforcement authorities across the country to help them grasp the full scope of this crime and intensify their efforts to locate the perpetrators. It was pure luck that this took place at around 8:00 PM, when few people were out on the streets. Moreover, there happened to be road construction at the end of Grevener Damm, which prevented a massacre. At that time, the roads in Ostbevern-Lehmbrock were almost entirely deserted. On the evening in question—Sunday, May 26, 2024—I was on my usual endurance cycling route, which primarily follows rural roads aside from a few segments within town limits. While heading back toward Ostbevern along Grevener Damm at around 8:00 PM, I was nearly killed—or put into a coma—by a panel van that came barreling down the road at full throttle. I first noticed the van near two wind turbines and saw it accelerate suddenly and violently. It then disappeared from view due to roadside trees. As I approached the intersection, I noticed the driver’s side window was down, the van was blasting deafening music with an unimaginably heavy bass, and the vehicle came hurtling toward Grevener Damm at breakneck speed before slamming on the brakes right at the junction—so abruptly that its rear wheels lifted off the ground. The force of the stop jolted the three occupants forward in their seatbelts. They laughed hysterically and appeared completely uninhibited and euphoric. This kind of wild driving is highly unusual for a panel van, and their euphoric behavior paired with the dramatic stop struck me as bizarre. Even before they reached the intersection, I could tell the driving was aggressive, brutal, and excessive. The music was unbearably loud and the bass extremely violent. At that moment, all I could think was, “Are you serious?” But I was initially relieved that the van was racing on the crossroad and not directly on Grevener Damm. This crossroad is a straight stretch of road flanked by two wind turbines. A local farmer who lives nearby has long expressed concern about the dangerous speeds drivers reach on that stretch. Shortly before the intersection, I looked directly at the van and especially at the driver to make sure I was seen. The extremely dangerous manner of driving resembled a game of Russian roulette. However, I had to conclude that the driver was purely seeking a thrill with his reckless driving and had absolutely no concern for the safety of others on the road. The blond driver was only focused on the two passengers next to him, clearly seeking their approval for his dangerous behavior—specifically, the sudden full stop. As mentioned earlier, the three occupants were jolted forward in their seatbelts due to the abrupt braking. At that moment, my tension increased and I steered a little further to the left for safety. My immediate thought was simply: "Are you serious?"

At that moment, the so-called Theory of Mind—the ability to put oneself in another's shoes—played an important role. This ability has always been one of my strengths. For example, even as a toddler I realized that factory farming is a creation of the devil. That’s why I’ve been a vegetarian ever since and fundamentally oppose the killing of animals. Ideally, we should abolish factory farming overnight, because it’s a form of animal torture. I observed the driver closely to ensure he saw me. After the sudden stop, however, he just nodded contentedly to the two people next to him. Due to the extremely dangerous driving and the maniac at the wheel, I moved even further to the left on the road, again for safety. In this context, I want to emphasize that in the final moments before the impact, I was riding with exceptional awareness and foresight. Just a few dozen meters before the collision, I realized—thanks to my well-above-average anticipatory abilities—that if the van suddenly accelerated again, I would be dead on the spot. At that point, my breathing halted for the first time. The second time it stopped was when my heart ceased beating. A moment later, the van accelerated just as suddenly as it had braked. The driver turned sharply left and floored the gas pedal.

The van shot toward me at full acceleration and the engine roared loudly. To this day, I still can’t comprehend how a vehicle could lunge forward with such force. At the moment of this aggressive start, I instinctively tried to swerve to the left as a survival reflex. But because of the van's full-throttle acceleration, my reflex wasn’t enough. The lunatic at the wheel went full throttle and hit me head-on. During the acceleration, the three occupants were pressed into their seats and laughed. Just like with the full stop, they were clearly chasing a thrill with the full-throttle start. There were definitely substances involved—most likely a large amount of alcohol. The three individuals were obviously very drunk. Their reaction time was well below average. The madman behind the wheel charged toward me without braking. That’s why my first thought was that it was a terror attack and they intended to kill me on purpose. Only afterward did it occur to me that they were extremely intoxicated. Since I don’t drink alcohol at all, I have no connection to that world. I realized my time had come. I felt pure horror and an indescribable panic and fear of death. From the moment when the impact became inevitable, my life—or rather, my biography—flashed before my eyes from right to left. My entire life replayed in chronological order before my mind’s eye. Once the crash becomes unavoidable, one mentally says goodbye to life and the brain switches into "death mode."

At that moment, my brain showed me childhood memories I had long forgotten. Right before the impact, the brain seems to release something to soften the blow. In those last moments, the replay of life accelerates rapidly until it rushes past at incredible speed. The gap between the front wheel and the van grew ever narrower. Then everything happened very fast. In a fraction of a second, my body became something alien, with my unhelmeted head accelerating fully into the handlebars. This resulted in a moderate traumatic brain injury and a multi-fragmented nasal fracture. I was immediately immobilized and lost all control over my body. The only thing I could still do—besides my instinctive swerve to the left—was to grip the handlebars extremely tightly and keep them straight. I also tensed my entire body. In a sense, I assumed a protective position. I felt the impact mainly in my head, shoulders, and elbows. I suffered severe bruises on both shoulders and elbows, as well as extreme tension in the shoulder area and asymmetry in my upper body. My right shoulder was massively compressed in the impact. I couldn’t use my shoulders properly for about six months after the incident. The left acromioclavicular joint still causes problems to this day. Physiotherapists told me they had never seen such severe tension or such asymmetry in an upper body. The forces acting on my body—especially my head, shoulders, and elbows—were grotesque and brutal. The pinched right shoulder caused continuous pain for days. At the MRI appointment on Friday (the incident happened on Sunday), the technician immediately recognized that my shoulder was compressed and causing constant pain—still a 1000/10 on the pain scale. My face was visibly contorted with pain during the MRI. As previously mentioned, my body became something alien in the instant of impact.

I believe I must have received a violent blow to the chest, probably from the handlebars, which followed the moderate traumatic brain injury. I felt my heart stop beating from one moment to the next. Blood circulation ceased, and everything went black for a period. It was as if a switch had been flipped. At that moment, an EEG would likely have shown a flatline. However, consciousness still remained in the body. You can absolutely recall the time during cardiac arrest, much like I can remember the time spent in deep unconsciousness (even if the senior psychiatrist refuses to believe it—typical psychiatrist. Quote: “You can remember that? But you were unconscious.”). You can tell that conventional medicine reaches its limits in extreme situations, such as when patients can clearly recall experiences during cardiac arrest even though the EEG showed a flatline. Brain circulation had ceased, so consciousness should have ended—assuming the brain produces consciousness. We must therefore conclude that classical medicine hits a wall in explaining extreme phenomena. In light of quantum physics, we may need a kind of “quantum medicine” to try to explain such occurrences. According to conventional medical science, one shouldn’t be able to recall the time during cardiac arrest or a coma. However, I was fully conscious during what may have been up to thirty minutes of deep coma—I could hear my surroundings but couldn’t communicate, not by movement, speech, or even eye motion. The cardiac arrest may have been caused either by the violent blow to the chest—likely from the handlebars—or by the brutal and grotesque forces that acted on my body in that fraction of a second.

The physicist Nick Herbert puts it this way: “The biggest mystery in science is the nature of consciousness. It's not that we have poor or inadequate theories about human consciousness. We simply have none at all. Just about all we know about consciousness is that it has more to do with the head than with the foot.” Max Planck, the father of quantum physics and Nobel Prize winner in Physics in 1918, stated: “I regard consciousness as fundamental. I regard matter as derivative from consciousness. We cannot get behind consciousness. Everything that we talk about, everything that we regard as existing, postulates consciousness.” Another founding father of quantum physics, the Austrian Erwin Schrödinger (Nobel Prize in Physics, 1933), made a similar observation: “I think that life could be the result of chance, but I do not believe that this applies to consciousness. Consciousness cannot be accounted for in physical terms, for consciousness is absolutely fundamental. It cannot be explained in terms of anything else.” And most recently, the philosopher Jerry A. Fodor from Rutgers University remarked: “Nobody has the slightest idea how anything material could be conscious. Nobody even knows what it would be like to have the slightest idea about how anything material could be conscious. So much for the philosophy of consciousness.”

The impact lasted only a fraction of a second. My head slammed into the handlebars. The sudden stop of blood circulation was maximally brutal and horrifying, much like the forces that acted on my head, elbows, and especially my shoulders. I was essentially pulled upward by my shoulders, similar to a plane taking off. After a brief moment in which everything went black—but not painful—my immortal consciousness, or rather my soul or spiritual self, left the (clinically) dead body at faster-than-light speed. A gentle force transported my awareness into another spiritual dimension. I was now only consciousness without a physical body. In an instant, I was in another world beyond time and space. Around me was the total knowledge of the universe, and as a spiritual being, I was part of it. I was part of this omniscience and basically knew everything about the universe—for example, when it began and when it would end. At that moment, I could have rivaled Nobel laureates.

My mind expanded exponentially. I was also fully aware that I had just died and therefore no longer needed to worry about my demanding exams. All the physical strain and the body itself were suddenly gone. In addition, I felt complete satisfaction, absence of pain, and bliss. I can't even put that emotional state into words. Death is not an end, but rather a transition into another, spiritual dimension. I had, in a sense, spiritually evaporated and floated—after this process called death—like water vapor in the spiritual air. The energy that keeps the body alive also exists without the body, but the body (matter) does not function without this energy. After leaving the body at faster-than-light speed, this energy—call it soul, spiritual self, or consciousness—is still present, just elsewhere. It exists where all energy exists when it is not flowing through a material object, namely in a state beyond material forms—a kind of circuit of the universe. For simplicity, you can call this place the beyond or the spiritual world. My consciousness was drawn in by a gigantic cosmic vacuum.

I was now made only of awareness and thoughts, thus a purely spiritual being, and I could perceive my environment with crystal clarity. The moment of omniscience shocked me, as did the realization of timelessness. Only when you're in such a state do you truly understand what eternity means. You realize that eternity is not to be understood as infinite duration, but rather as the total absence of time. Everything simply exists—there is no before, now, or after, just an endless, ever-present now. It was an overwhelming realization to feel that time does not exist in this dimension. Time is closely linked to matter; it arises from processes like planetary motion, seasons, or distances. In the spiritual world, which is free from matter, time vanishes because there are no material events. The mind is not in motion; it is rather a state of being. In this dimension, there was therefore no sense of time. Everything—past, present, and future—existed simultaneously, merged into a state in which every possible version and option was present as a real construct. It's almost impossible to put this experience into words, as the experience itself remains indescribable.

At that moment, it became unequivocally clear to me that the mind stands above the physical world—or put simply: the mind creates matter. Science, however, takes the opposite view and claims that matter creates the mind. For me, death no longer holds any significance. There are only different forms of life that constantly change. The fear of death no longer exists for me. On the contrary, I feel a kind of anticipation about reentering this other, spiritual dimension at faster-than-light speed. The experience of the spiritual world was so intense and real that I now feel as if I’m living in a kind of illusion or dream world.

From this perspective, I conclude that the mind is immortal, whereas matter can decay and perish. But the dead don't care about that. Medical students can easily cut open and examine the body—that's just the outer shell, which no longer matters to the true spirit. Our consciousness transitions into a state that is light-like and free of any mass. In this state, it is possible to move at a speed that exceeds that of light. However, what exactly this state looks like is difficult for us to grasp due to the limitations of space and time. Light has the extraordinary property of propagating so rapidly that it cannot be overtaken—it is the fastest thing that exists. Only massless particles, such as an immaterial consciousness, can travel at the speed of light. The speed of light thus represents a natural boundary that shows us that all material things must be left behind in the physical world, while only immaterial aspects can endure in the afterlife. An interesting concept in the theory of relativity is that matter becomes increasingly heavier as its speed increases. To accelerate an object to the speed of light, an infinite amount of energy would be required, which is physically impossible. Therefore, matter can never reach the speed of light, as it would become infinitely heavy. What we refer to as this life is, in essence, the material world—the tangible, the concrete. The afterlife, however, is the much greater, all-encompassing whole. In a sense, our current life is already permeated by this higher dimension. If it is indeed true that our consciousness accelerates beyond the speed of light at death, then consciousness must be massless and able to reach that dimension which remains forever inaccessible to all things material. Through my own experience, I am 100% convinced that this approach reflects the truth. The human brain functions like a filter that allows only a limited selection of possible mental states to enter conscious experience. However, when this mental experience is freed from the constraints of the biological structure (brain)—as in extreme boundary experiences like clinical death—it can unfold into a much broader, expanded level of being. The American physician and emeritus professor Stuart Hameroff claimed in a documentary by the Science Channel that: “...when the heart stops beating, the blood stops flowing, and the microtubules lose their quantum state. The quantum information in the microtubules is not destroyed. It cannot be destroyed. It just gets distributed and dispersed throughout the universe.” Hameroff is convinced that when a patient is revived, their quantum information returns to the microtubules. Patients then report having had a near-death experience. He goes even further. Dr. Hameroff claims that in the event the patient dies, their quantum information—that is, their energy—continues to exist outside the body indefinitely. Like a soul. He is absolutely right. I not only had a near-death experience, but also a beyond-death experience. The hereafter had become the here and the here had become the hereafter.

During the time I spent in this other, timeless dimension, my (clinically) dead body was catapulted through the air for 50–70 meters and landed on the left in the grassy verge between field and country road. Accordingly, I have no memory of being flung through the air. My consciousness was at that time in the hereafter, where it should have remained. My memory ceases at the moment of death, when everything went black due to cardiac arrest and consciousness left the (clinically) dead body at faster-than-light speed. From that point on, I logically have no memory of being thrown through the air. Consciousness was no longer in the body. My bicycle was also hurled through the air and ended up several meters away from me in the grass. Upon landing in the grass, for some unknown reason, bodily functions—specifically heartbeat and breathing—must have restarted. I was pulled from one moment to the next out of that other dimension and back into the already-dead body at faster-than-light speed, which should never have happened. Due to the moderately severe traumatic brain injury, my body was in a deep coma. I had, so to speak, both raced into (clinical) death and simultaneously into deep coma due to the severe head trauma.

In deep coma, normal reflexes are disabled, and the body no longer fends off feelings of nausea or pain. These were constantly relayed to the brain during the deep coma, making the state of deep unconsciousness unbearable. From the very first millisecond that consciousness was back in the body, I should have been relieved of the torment with a shot to the head. There are tortures no biological creature should endure. Analogously, one is also obliged to inform the police or a gamekeeper when hitting a deer with a car, to relieve the animal of its suffering. “A severely injured person in a traffic accident often suffers such intense pain that the resulting stress and fear reactions alone could be life-threatening. A coma shuts off consciousness, removes the fear of death, and allows breathing to continue—even if this causes agony. The coma serves a protective function.”

Upon landing in the grass, I landed on my back, so my lower back took quite a hit. I still felt pain in my lower back for several weeks after the incident. It is also highly likely that my left shoulder was broken during the landing in the grass—although it might have also broken during the frontal crash. In the state of deep coma, I was completely immobile. I was startled when my consciousness was pulled back from the other dimension into the pain-ridden body. I was trapped in my body, which had just been flung 50–70 meters through the air, and I couldn't move at all. The nausea and pain stimuli were unbearable. The bruises on both shoulders and elbows, the bruises and cracked ribs, the multifragmentary nasal bone fracture, the moderate traumatic brain injury, and especially the pinched right shoulder caused continuous, excruciating pain. I also experienced unbearable nausea throughout my entire body from being thrown through the air. My consciousness had been shut off, so the brain no longer blocked out those stimuli. It's a mystery to me how nature could allow something like this. No biological creature should have to go through even a millisecond of that. At first, I tried to get my consciousness out of the body again. But it was no use. The consciousness had returned to the body and was trapped inside. My heartbeat and breathing were functioning. After a while, you just accept your fate and allow yourself to be tortured. In this state, I was not only paralyzed but also blind. I couldn't see anything—it was just black, and the nausea was indescribable.

However, my sense of hearing still functioned. So I could hear their voices: “Watch where you're going!” (woman), “I didn’t see him” (driver), “What do we do now?” (second man), “Should we call an ambulance?” (driver), “Is he dead?” (woman), “Or should we just take off, hehe?” (second man), “Yeah, let’s just go” (driver). My first thought in deep coma was: “Then finish it already!” At the phrase “Should we call an ambulance?” all I could think was, “Yes, please!” And at “Is he dead?” I thought, “No, I’m not. Now call the damn ambulance already!” At the phrase “Or should we just take off, hehe?” I thought, “Don’t you dare listen to him!” When they actually decided to flee the scene, it felt like having your heart ripped out while still alive. Refusing to call an ambulance is equivalent to extreme traumatization that is nearly impossible to process. This kind of trauma causes a psychological destabilization of unimaginable intensity. Extreme trauma is marked by inescapability, uncertain duration, constant life-threatening danger, unpredictability, lack of control, and utter helplessness. All of that applied. It was an unavoidable frontal crash resulting in (clinical) death, my body was in a deep coma in a permanently life-threatening state, and the whole situation was completely out of control due to the coma. From a psychological perspective, I had no idea whether the agony would ever end or when. I lost all sense of time, but I would estimate the duration to have been realistically between 22 and 30 minutes. Due to the force of the impact and the severe, long-term cognitive impairments, the deep coma probably lasted longer.

Additionally, there was roadwork at the end of the street because the bridge was being repaved, and it was after 8 PM, so no passersby found me during the deep coma. The question “Is he dead?” was quite fitting for someone in a deep coma. After all, deep coma is also referred to as apparent death for a reason. The nausea from being thrown through the air and the resulting circulatory problems lasted the entire Monday. Standing up after the coma ended was torture for my shoulders, head, and circulatory system. When medical shock set in, the agony suddenly stopped, and the nausea-pain scale was “only” a 1000 out of 10. Compared to the torment during the deep coma, this felt like painlessness. My extreme trauma showed me that our consciousness accelerates to faster-than-light speed at the moment of death, allowing it to transition into the afterlife. However, the moment of death is not the same as cardiac arrest. A certain (black) period of time passes between the heart stopping and the consciousness leaving the body. Once the consciousness has accelerated to beyond the speed of light, a return to the body is actually impossible. This makes the refusal to call an ambulance—and the associated denial of artificial coma (sedation/analgesia)—so cruel and brutal. They absolutely should have called an ambulance, because my death should have been declared by a physician, not by drunk drivers who were impressed by a deep coma and an unresponsive body.

Conventional medicine, which holds that consciousness is merely a product of the brain, is on the wrong track. It is too deeply entrenched in the materialist paradigm and therefore bound by restrictive assumptions. The moment the heart stops can be physically felt. Combined with the brutal forces acting on the body, it is the most horrifying and eerie experience imaginable. We take it for granted that our heart pumps blood through the body, but you only realize how vital that is when the heart suddenly stops and everything goes black in a fraction of a second. I experienced this transition phase as horrifying, cruel, terrifying, and brutal. But then, it suddenly accelerated at faster-than-light speed into the most beautiful moment of my life. I now have absolute certainty that consciousness is, like space, time, matter, and energy, a fundamental element of existence. Immortal consciousness is, after all, nothing other than energy. In this context, the principle of quantum entanglement might be key. It states that two particles that originate from a common source remain connected through a spooky action at a distance. “If one particle changes its state, the other changes simultaneously, as if by ghostly action.” This entanglement remains intact even if the interaction occurred far in the past and the particles are now far apart. The same applies to our thoughts, since the processes in the human brain also follow the laws of quantum physics. I wouldn’t necessarily describe the state in that other dimension as "life" in the traditional sense. Describing it as life in different states of matter is actually quite fitting. It’s more of an eternal existence of consciousness without a physical body. The spiritual simply can exist forever. In a way, I was catapulted straight into eternity.

Through this profound borderline experience, I realized that life is not tied to material existence. It possesses a non-physical essence that can temporarily express itself in bodily form—but unlike perishable matter, this essence endures. Since then, I see life on Earth as a temporary station on a much larger journey. When my body suddenly resumed functioning after total shutdown, I immediately knew I had experienced something far beyond the ordinary. At the moment my consciousness returned to the body, I was deeply surprised—after all, I had already fully said goodbye to life before impact. When I felt the onset of medical shock, I was filled with a kind of rage at myself: Why hadn’t I listened to my instincts and steered my bike into the bushes? I knew with certainty that I had not been alive for a moment and had previously endured the unbearable. This experience revealed to me that death is not an end, but rather the beginning of a transformation: What makes us alive—whether you call it consciousness, soul, or spiritual energy—leaves the body and connects with a greater spiritual whole. From a purely physical standpoint, energy cannot simply vanish; it only changes form. Thoughts and emotions do not dissolve into nothing either—I realized this because one of my first thoughts in the other dimension was: At least I won’t have to write any more exams.

The physical foundation of the universe teaches us that no information is ever lost. If the body needs energy to function, then that energy must still exist when the body ceases to function. For me, it is now clear: In the moment of transition, consciousness accelerates to a level beyond our physical comprehension in order to enter a spiritual dimension This experience showed me that our consciousness is not tied to the brain, but continues to exist independently. Consciousness is not made of matter and therefore cannot be scientifically located or proven. Proof can only come through individual experience. On this, the American philosopher and psychologist William James said: “I believe that the evidence for God lies primarily in personal inner experiences.”

In the incident—call it what you will, whether a drunk rampage, drunk terror attack, or drunk joyride—a multitude of criminal offenses were committed. First and foremost, there is the endangerment of public safety. The three people in the car were utterly intoxicated and were seeking a “thrill” by speeding recklessly on public roads. For example, during abrupt hard braking, they were violently thrown forward against their seat belts, or during full acceleration, pressed back into their seats. In this way, the motor vehicle became a weapon dangerous to the public, capable of causing a pile of corpses. The driver never had control over the danger due to his alcohol-induced incapacity to drive, as well as his impulse control disorder and impulsiveness. Moreover, because of the consciousness leaving the body and transitioning into another, spiritual dimension, in a certain sense, a murder was committed under §211 of the German Criminal Code (StGB). In this context, several murder characteristics come into play. First, the use of a means dangerous to the public qualifies as a murder characteristic. Had there been, for example, a group of children, they would have been instantly killed. In this sense, I was effectively “raced to death,” at least for the time I was flung through the air. Additionally, the murder characteristic of showing off (Imponiergehabe), which constitutes a low motive, applies here. The driver wanted to brag with his dangerously reckless driving and impress the two people beside him. This is, in principle, unsurpassably reprehensible.

From the moment the consciousness was drawn back into the body at faster-than-light speed, a cruel attempt to murder by omission took place. The emergency call should have been made immediately. A deep coma is a life-threatening medical condition because normal protective reflexes are incapacitated. In this context, I was completely defenseless as an immobile individual in my environment. Due to the lack of protective reflexes, I could have choked on vomit. The concealment intention of alcohol consumption or drunk joyriding constitutes a low motive. Here, the driver effectively placed his own driver’s license above a human life. Furthermore, in the context of the second attempted murder by omission, the murder characteristic of cruelty comes into consideration.

The refusal to call an ambulance and the denial of the associated artificial coma (sedation and analgesia) are unsurpassably cruel. In this context, I want to mention that a hit deer, which can no longer move on its own, must also be relieved from its suffering. In such a case, the minimum energy of the muzzle flash must be 200 joules. The animal must be euthanized with a single shot to the chamber as quickly as possible. Thus, this attempted murder by omission is unsurpassably cruel. In any case, after the (clinical) death, it was left to chance whether the bodily functions would restart. Because of the assessment based on apparent death, where I was declared dead, the ambulance should have been called so they could have used a defibrillator to restart my heart. Thus, my survival was ultimately left to chance. The driver, through his selfish, aggressive, reckless, and merciless driving, recklessly accepted an unlimited number of potential deaths and specifically caused me to enter clinical death and deep coma. In this respect, the incident resembles more a rampage or terror attack than a typical traffic accident. We can therefore state that two attempted murders failed. The first by means dangerous to the public and motivated by showing off, and the second by omission, where possible murder characteristics would be concealment intention of the drunk joyriding and cruelty. Besides the first murder and the second failed attempted murder by omission, other criminal offenses come into consideration. First, the classic hit-and-run under §142 StGB applies. Furthermore, endangerment of road traffic under §315c StGB is fulfilled. In this context, abrupt hard braking, full acceleration, reckless driving, alcohol-induced incapacity to drive, and disregard for traffic rules, specifically right of way, are to be mentioned. Moreover, due to the reckless, aggressive, brutal, reckless, and selfish driving, the offense of forbidden motor vehicle racing against oneself under §315d StGB is fulfilled. The three persons turned public roads—specifically Ostbevern-Lehmbrock—into their own racetrack. They drove like in a video game, such as GTA 5. Due to alcohol-induced incapacity to drive, drunk driving under §316 StGB is also fulfilled. Due to the reckless and dangerous driving, where the vehicle was used as a weapon, bodily harm to other road users was knowingly accepted. Thus, aggravated bodily harm under §224 StGB is fulfilled. This includes cardiac arrest, a moderate traumatic brain injury, a multi-fragment nasal bone fracture, a fracture of the left shoulder, severe bruises on both shoulders and elbows, fractured ribs, asymmetry in the shoulder area or upper body, agonizing torture in deep coma for up to 30 minutes, as well as a gash above the nose that bled heavily. Furthermore, the two passengers committed failure to render assistance under §323c StGB. They were legally obligated to call emergency services. Based on the phrase from the male passenger “Or just run away, hehe?”, incitement to attempted murder under §211 StGB is also present. Additionally, the offense of abandonment under §221 StGB is fulfilled. An individual was maneuvered into a difficult and complicated situation from which they could not help themselves. This fulfills the offense of abandonment. In another case of cruel hit-and-run, investigations were conducted based on this offense. In a deep coma, a person depends on help and support. When a person no longer moves or responds, emergency services must be called immediately. Due to the (clinical) death and the acceleration of consciousness to faster-than-light speed, my right to life was also violated, as protected by Article 2 of the European Convention on Human Rights. Moreover, during the deep coma lasting up to thirty minutes, no nausea or pain reflexes were defended against. Thus, I was tortured painfully for up to 30 minutes, violating Article 3 of the European Convention on Human Rights, the prohibition of torture. Furthermore, my right to liberty and security under Article 5 of the European Convention on Human Rights was taken away both during the impact and the deep coma. I was deprived of my freedom of decision for up to 30 minutes. Moreover, the Basic Law (Grundgesetz) was massively violated in this incident. Article 1 of the Basic Law states: “Human dignity shall be inviolable.” Now, my dignity was brutally and cruelly taken from me in the final moments before the impact, at the impact, and during the up to 30 minutes of deep coma.

Furthermore, during my hospital stay while doing an internship, I was asked by 15 to 20 medical students to share my experience. Their first question was how I managed to move and stand up at all with a moderate traumatic brain injury. The medical students were, of course, absolutely right—almost no one would be capable of doing that with a moderate traumatic brain injury combined with circulatory problems. If you have never cried in public as a small child and have always been able to control and suppress your pain well, this helps you in such an extreme situation to help yourself. As already mentioned, besides the moderate traumatic brain injury, the nausea from being hurled through the air was also a major problem when trying to stand. Despite adrenaline and the medical shock state, after 50–70 meters of (clinical) death being tossed through the air, the circulation simply doesn’t want to get up. Here, an individual was maneuvered into a difficult and complicated situation from which self-help is very difficult if not impossible. This fulfills the criminal offense of abandonment under §221 StGB. I am firmly convinced that any good person would call emergency services and would not be capable of just running away. The three people in the car demonstrated by their actions that they are not fit to operate multi-ton vehicles. It is also worth mentioning that I practiced competitive sports as a child and continued to play intense tennis sessions despite nausea. I have been doing intense strength training for years and was in absolute top shape at the time of the incident. I weighed about 130 kg and, thanks to extensive barbell rowing, had strong forearms and sufficient grip strength to assume a protective posture before impact. According to doctors and physiotherapists, this saved my life.

Consciousness cannot be traced back to the brain as its origin because it exists independently of physical space. The function of the brain is not to produce consciousness but rather to make it accessible in our earthly reality. While everyday waking consciousness is bound to the biological structures of our body—our body acting like a kind of intermediary—this is not true for the consciousness that exists beyond space and time. This comprehensive, unbound consciousness comes from a source outside the material world. Although we experience conscious awareness within the body, the deeper, limitless consciousness is not anchored in the brain. Our body belongs to our current existence, but our true essence consists of consciousness. Even if we leave the physical body, we apparently remain capable of conscious perception. Even after physical death—which may unfold over hours or days—our conscious existence does not seem to end. Rather, we connect with this unlimited consciousness or completely merge with it. Nikola Tesla stated: “From the day science begins to study non-physical phenomena, it will make more progress in one decade than in all the previous centuries of its existence.” Quantum physicist David Bohm (1917–1992) believed “that fixed ideas and conclusions underlying scientific concepts are not only unhelpful but even obstacles on the path to clear understanding, and that instead of definitive answers, a methodology combining discipline with openness is much more suitable for achieving progress and deepening in science.” In this regard, Australian Nobel laureate in Medicine John Carew Eccles stated: “The mind, consciousness, the soul must fundamentally be considered as something independent of the body, existing outside the central nervous system. Mind and consciousness are not, as some scientists claim, ‘excretions of the brain’ that cease once the brain stops functioning; rather, the mind gradually created the brain and the entire body and will continue to perfect its instrument.” I paid for this insight with unbearable torture during the deep coma. No biological being should ever endure such torturous agony even for a millisecond in a deep coma.

My profound traumatic experience also raised fundamental questions for me regarding the practice of organ donation—especially concerning the so-called brain death. Can this medical condition truly be equated with the final death of a person? How can someone be considered deceased when the body still appears vital—warm, perfused, and seemingly functional? Where is the boundary between a deep comatose state and brain death? Furthermore, the question arises what influence the removal of vital organs like the heart or lungs has on this process. What happens to consciousness during these phases? Is there still some form of perception when brain death is diagnosed or when the transition between life and death has already begun? And how should reports be interpreted in which people after organ transplantation—such as a heart transplant—describe foreign sensations, memories, or personality changes? Could this indicate some form of memory transfer? First and foremost, I want to emphasize that I am fundamentally open to organ donation—especially in the context of living donations. For example, I would be willing at any time to donate a kidney to my partner or to make my body available for medical education after my death, such as in anatomical dissection courses. This attitude is based on personal experiences and the resulting conviction that a person is not identical with their physical body. Rather, the body is merely a temporary shell, while the true essence is anchored in consciousness. From this perspective, it seems obvious that the deceased person no longer has any connection to what happens to their physical remains. The issue of brain death requires a nuanced and critical examination, especially in the context of organ transplantation. Based on personal experiences suggesting extraordinary states of consciousness beyond classical neurological explanatory models, the question arises whether so-called brain death is truly equivalent to the definitive death of the individual. There is evidence that a consciousness independent of the brain might still be present, even if a complete failure of all brain functions has been diagnosed. A fundamental difference exists between brain death and other profound consciousness disorders, such as coma or the so-called vegetative state. While in coma—despite reduced consciousness—electrical activity in the brain is still detectable and vital functions like breathing and circulation can be medically or mechanically supported, brain death is defined by irreversible damage to both the cerebral cortex and the brainstem. In cases where only the cerebral cortex is affected but the brainstem remains functional, a vegetative state can persist for years. Nevertheless, in the current guidelines for organ transplantation, brain death is regarded as equivalent to the death of a human being—a equivalence that is questionable from a holistic and consciousness-philosophical point of view. The classical medical definition assumes a strict separation between life and death: either a person is alive or dead—no intermediate state seems recognized in common understanding. Even when brain death is diagnosed, most body cells still show vital functions—raising ethical and medical questions. Furthermore, the criteria and diagnostic methods for brain death vary by country, which increases uncertainty within the professional community. In practice, anesthesia is often administered during organ explantation—not out of compassion for the “deceased” patient, but because of so-called postmortem movement reactions known as the “Lazarus sign.” These include sudden, sometimes complex movements such as limb flexion or defensive gestures that cannot be medically conclusively explained. This raises a fundamental ethical question: If the body is truly lifeless, why is anesthesia necessary? An internal letter from a responsible physician at the German Organ Transplantation Foundation (DSO) from 2000 indicates that complete elimination of perception and pain sensation in diagnosed brain-dead individuals cannot be confirmed. From a legal perspective, this uncertainty is not trivial—especially concerning articles of medical ethics that protect human dignity even in the dying process. The practice of not performing standardized pain prevention during organ removal contrasts with general surgical procedures, where every living patient is anesthetized to prevent pain. That this is omitted in explicitly non-deceased but brain-dead persons creates an ethical dilemma. The German Medical Association argued in their 2001 statement on brain death that pain perception is excluded after brain death and thus anesthesiological measures are unnecessary. However, this position is not supported by empirically reliable findings. Physiological reactions such as increased blood pressure, skin reddening, sweating, or movement patterns during explantation can potentially be interpreted as signs of ongoing sensory perception. If the assumption that pain is felt without anesthesia is confirmed, it would have serious ethical and legal consequences—possibly even constituting a violation of fundamental human rights. Conventional medical teaching continues to hold that patients in a deep coma state no longer experience conscious pain perception. However, based on my personal experience as someone who spent up to 30 minutes in a deep comatose state, I cannot agree with this assumption. Rather, my experiences suggest the opposite: In such states, consciousness seems to be switched off or strongly reduced, but this unconsciousness leads to the natural protective mechanism against stimuli like nausea or pain no longer being effective. The result is a subjectively increased intensity of pain compared to states where consciousness can still actively process and deflect stimuli. Even though my experience relates not to diagnosed brain death but to a deep coma, it is reasonable to assume that fundamental neurophysiological mechanisms overlap in both conditions. In both cases, there is significant impairment of brain function—whether due to damage of the cerebral cortex, the brainstem, or both structures. Nonetheless, my subjective extreme trauma suggests that a certain form of sensory perception, especially regarding pain and nausea, is present. Consciousness perceives the pain, not the body. The case of Lorenz Meyer, where organ removal was performed without adequate anesthesia despite evidence of residual brain activity, raises serious medical-ethical questions. In the documented presentation “Brain Death – Death While Alive” by Silvia Matthies, which is well known to the public, it is described that Meyer was not clearly diagnosed as brain dead at the time of surgery. An EEG taken about 30 minutes before the procedure showed no flatline, indicating ongoing electrical brain activity. Nevertheless, the explantation was performed—a procedure during which reports indicate that Meyer’s face showed a pain-distorted expression after the operation. Such observations cast doubt on whether pain perception can truly be ruled out in patients not fully brain dead. This case touches me personally in a special way because I know from my own experience how it feels to be fully conscious internally but trapped in one’s body. I myself lay about 30 minutes in a deep coma—clinically unconscious and outwardly unresponsive but internally fully aware with intense nausea and pain perception. The helplessness of being unable to communicate either verbally or through movement was devastating. It was a state of complete helplessness accompanied by intense sensations including pain—an experience that, according to conventional medical opinion, should not be possible. This experience leads me to critically question the assumption that deep coma or even diagnosed brain death necessarily entail loss of pain perception. Even though my condition was not classified as brain death, parallels such as the massive impairment of brain functions and complete external immobility suggest that in such borderline states the possibility of conscious perception cannot be ruled out. This should be given greater consideration, especially in the context of organ donation and the associated medical decisions. The three people in the vehicle could not perceive the extent of my inner suffering during the deep coma state. Due to complete motor paralysis, I was unable to respond to external stimuli or communicate pain sensations through facial expressions, speech, or movement. Although my consciousness was neurologically switched off, my subjective experience was dominated by extreme, torture-like pain and unbearable nausea. Medically, coma is often understood as a protective reaction of the body, allowing the organism to continue functioning under extreme physical and psychological stress, with heartbeat and breathing maintained. At the same time, it has an evolutionary function: it simulates, from the perspective of the environment, a state of death—hence the historical term “apparent death.” This deception led one of the people present to ask, “Is he dead?” Based on my personal experience, I consider the common medical teaching—that pain perception is not possible in a deep coma state—to be incorrect. Rather, my subjective impression was that due to the shutdown of the brain’s conscious defense system, pain stimuli were not filtered or regulated. As a result, they impacted my inner experience, specifically my consciousness, in an unmitigated, intense form. The loss of the ability to react therefore does not mean the loss of perception. Psychologically, this constellation—sensory overload combined with the loss of expression—represents an extremely distressing exceptional situation. It still seems incredible to me that biological organisms are able to endure such suffering without immediate collapse. I never thought it possible that a human body would not fail under these conditions. This insight has far-reaching implications for the practice of organ transplantation, particularly regarding pain diagnostics prior to explantation. My experience clearly shows: the absence of a reaction to pain stimuli is not a reliable indicator of the absence of pain. This necessarily implies that full anesthesia during organ removal is indispensable to exclude possible conscious pain perception. The case of patient Lorenz Meyer—where reportedly insufficient anesthesia was administered during a multi-hour organ removal—raises serious moral and legal questions in this context. Since no secured brain death diagnosis was documented and EEG activity was still present, there is suspicion that this was a medical intervention on a still living person. The circumstances suggest that this constitutes a severe violation of fundamental human rights, potentially qualifying as a crime against humanity under international criminal law. Even if the affected person could no longer show external reactions, it cannot be ruled out that his inner experience—his consciousness or “spiritual instance”—underwent an extremely intense pain event. This silent suffering, which escapes any communication, must not be ignored in humane medicine. In both medical and philosophical discourse, death is traditionally considered a binary phenomenon: a person is either alive or dead—simultaneous existence in both states is excluded.

For centuries, this distinction was understandable by simple observation. Birth and death were clearly recognizable events that required no complex diagnostics. Only with the advent of modern medicine and increasing bureaucratization—especially in the German context—did official determination of death require a medical post-mortem examination and issuance of a death certificate. This regulation primarily serves to prevent misdiagnosis in possible cases of apparent death or to clarify unexplained circumstances of death. The determination of classical death—understood as complete and irreversible failure of all vital functions—can usually be made by any licensed physician and does not require special technical equipment. In contrast, the diagnosis of so-called “brain death” is significantly more complex: it requires comprehensive neurological examinations by at least two independent, qualified specialists. This is because, unlike classical death, the rest of the body in brain death still exhibits numerous vital functions. The heart beats, circulation may be medically supported, and metabolic processes are active. Only the brain’s functions, especially the brainstem, are considered irreversibly lost. This diagnostic distinction is also legally and ethically relevant: while a deceased person can be buried or cremated without issue, such actions are excluded in the case of a brain-dead patient. The latter is biologically not in a state of classical death, since somatic signs of life persist—only the central control organ, the brain, no longer shows functional output. This difference between biological life and neurological death forms the core of current debates on organ donation and the definition of human existence in the medical-ethical context. Contrary to the prevailing view of the German Organ Transplantation Foundation (DSO), the dying process is by no means complete with the onset of so-called brain death. The widespread claim that brain-dead individuals are completely insensitive to pain is significantly challenged by various international medical-ethical and clinical practices. For example, in Switzerland it is legally mandated that patients slated for organ explantation must be placed under general anesthesia before the procedure. In Germany, the DSO recommends the administration of fentanyl— a highly potent synthetic opioid approximately one hundred times stronger than morphine— as part of the "optimization of the surgical procedure." Furthermore, muscle relaxants and analgesics are regularly employed, indirectly indicating the possibility of pain perception in these patients. Although general anesthesia is not yet mandatory in Germany, practice shows that measures to suppress pain and control movement are often undertaken. This includes restraining brain-dead patients on the operating table to prevent spontaneous or defensive movements— which have been repeatedly documented— during organ retrieval.

These circumstances raise fundamental questions about the validity of equating brain death with death in the classical sense. Already in December 2008, the United States President’s Council on Bioethics stated that brain death, from a natural scientific perspective, cannot be equated with the death of a human being. Consequently, voices calling for a departure from this equivalence have been increasing for some time in medical-ethical and scientific literature. A central figure in this debate is the renowned Harvard physician Robert D. Truog, who, based on extensive literature research and his own clinical experience, expressed strong opposition as early as 1997—alongside other scholars such as Klein— to the legal and ethical construct of “whole-brain death” as a definition of death. The determination of brain death as the time of death primarily served to establish a legal basis for organ transplantation. In doing so, a still vital organism—whose physiological processes are clearly measurable and functional—was legally declared dead. However, this approach conflicts with natural scientific reality as reflected in every standard physiological textbook. In light of these findings, it is imperative that responsible legislators no longer ignore current medical and ethical insights. On November 18, 2011, Dr. med. Regina Breul addressed an open letter to the then Chancellor of Germany, drawing attention to key ethical and medical concerns regarding the definition of brain death and the practice of organ donation. In her statement, she criticized, among other things, the insufficient differentiation between brain death and biological death in public informational materials, such as the organ donor card or brochures from the Federal Center for Health Education. According to her, equating these states is misleading, since viable organs cannot be removed from a biologically dead body—that is, a corpse in the medical sense. Dr. Breul emphasizes that it is of fundamental importance that potential organ donors and their relatives are informed that so-called brain death does not constitute death in the classical, comprehensive sense, but rather represents a state of profound and possibly irreversible brain failure. The affected person is in an advanced stage of the dying process but is, from a medical-biological perspective, not yet fully deceased. If consent to organ removal is given based on inadequate or euphemistic information—especially if current scientific findings about brain death are ignored or concealed—then a legally valid consent cannot be assumed. This applies both to the donor’s declaration made during life and to the consent of relatives after death. Dr. Breul also problematizes the temporal shift of the time of death caused by the introduction of the brain death concept. She points out that defining brain death as the criterion for human death reduces the end of life to a purely abstract phenomenon that is not sensory perceptible. This has significant consequences for the ethical and legal understanding of death and for public trust in the transplantation system.

In the People’s Republic of China, the equation of so-called brain death with human death is explicitly rejected within transplantation medicine. Instead, organ removal often occurs immediately after anesthesia in persons sentenced to death but still alive, thereby aligning the execution of the state-imposed death sentence with organ removal. Reports indicate weekly execution quotas, which regional hospitals communicate to prisons to ensure a continuous supply of transplantable organs—from both criminal and political prisoners. The Chinese practice thus explicitly shows that living organs must be removed from living people—not from the dead—to remain transplantable. In contrast, brain-dead patients in Western hospitals are medically severely damaged humans rather than legally executed criminals. The brain death definition is based on the so-called Harvard criteria, which were primarily motivated by legal considerations, particularly regarding the facilitation of organ donation. However, the diagnosis of brain death is by no means trivial and involves complex clinical procedures, some of which remain controversial. A central element of diagnosis is the so-called apnea test, in which oxygen is first administered and then mechanical ventilation is suspended for about ten minutes to check for spontaneous breathing. This procedure can itself cause irreversible brain damage—potentially leading to the actual death of the patient. It is unknown how many patients in a state of deep unconsciousness (coma) are effectively caused to die by the interruption of ventilation during the apnea test. In such cases, there is a risk that the diagnosis not only confirms death but may actually cause it. Based on this, the patient is then declared dead and their organs are released for transplantation. Moreover, misdiagnoses cannot be ruled out: The American Academy of Neurology has admitted that key components of the clinical brain death diagnosis do not fully meet evidence-based criteria. Thus, so-called brain death represents a legally constructed criterion primarily intended to enable organ removal from a legal standpoint. Biologically, however, the patient’s body continues to show signs of life: cardiovascular function is artificially maintained, metabolic processes continue, and many organs remain in a vital state.

The dying process is a complex, dynamic event that cannot be reduced to a single, precisely time-fixed criterion. In the natural course of dying, it often takes several days up to a week before all the cells in the body have died—a period during which organ transplantation would no longer be possible. Furthermore, there are still no conclusive scientific findings on how consciousness and brain activity are exactly linked. Therefore, it seems necessary to proceed with utmost caution regarding medical and legal definitions of death, so as not to artificially interrupt or hasten the dying process. Any determination of death should be made with the highest scientific and ethical diligence. From my extreme trauma, we can conclude that a complete cessation of heart and circulatory activity is a logical prerequisite to declare a person dead. Only when the blood stops flowing can consciousness depart the dead body at superluminal speed. It seems quite plausible that Lorenz Meyer, in his condition—similar to what I experienced during my own deep coma—was at least able to perceive the conversations about the upcoming organ removal on an auditory level. Even if consciousness is largely switched off in such states, auditory perception can remain surprisingly active under certain neurological circumstances. I myself could hear voices, discussions about the ambulance, and the screeching of tires—even though I was unable to react or make myself noticed in any way. How unimaginably agonizing it must be to remain in a state of complete immobility while life-changing, even life-ending decisions are made around you? It is an experience of the deepest existential powerlessness: hearing voices and conversations, possibly sensing the approach of medical instruments—and yet being unable to signal that you are still there, that you feel, that you suffer. The notion that Lorenz Meyer may have had to listen to how decisions about his body were made while he was still inwardly present is not only shocking but profoundly disturbing—medically, ethically, and humanely. This kind of helplessness represents a psychological and existential extreme in which a person faces their own fate silently and paralyzed. It is a fundamental borderline experience between life and death, consciousness and unconsciousness, visibility and invisibility—a zone where the self still exists but can no longer bridge to the outside world. That transplantation is discussed, and possibly preparations already made, in such a state represents an almost indescribable form of inner torment for the affected person. This insight should compel us to reconsider the diagnostics and communication surrounding brain death as well as the handling of comatose patients with utmost care, sensitivity, and ethical responsibility.

Brain death does not exist. A person is either dead or alive. Death occurs, as we know from my extreme experience, at the moment consciousness departs the dead body at superluminal speed. For this, as mentioned before, cardiac arrest is a logical prerequisite. The poor Lorenz Meyer was not brain dead at all since his EEG did not show a flat line, yet he was cut open alive without anesthesia. What a so-called “brain-dead” person actually perceives remains beyond any established scientific knowledge—and ultimately can only be judged by those affected themselves. As someone who was in a state of deep coma for up to 30 minutes due to a severe drunk driving accident, I can personally report that perception in this state is indeed possible. I could hear voices around me, experience intense nausea, and even perceive pain—despite fully switched-off consciousness and lack of motor responsiveness. These subjective experiences clearly contradict the common assumption in conventional medicine that no conscious perception occurs in deep coma. Such borderline experiences raise fundamental questions about the medical interpretation of states of consciousness. The claim that a deeply comatose or brain-dead person is completely insensible cannot be upheld without reservation—especially not when affected persons like me can retrospectively report clear and vivid sensory impressions. Furthermore, the onset of organ failure—similar to a cancer diagnosis—can often only be understood as a fateful turning point. I myself could never have imagined that my life would be interrupted in such a drastic way by the irresponsible actions of three individuals. Suddenly being clinically dead—ripped from life and catapulted into the hereafter in an instant—is an experience that can hardly be processed rationally. That I had to “beg” internally for my life in this state, helpless and deprived of speech, is one of the most traumatic experiences of my existence. I never would have believed that a biological being is capable of such suffering—or that a human body can survive such extreme agony. I would have thought the human body would die beforehand due to nausea and pain. Brain death is simply not equivalent to physical death. From my experience, I conclude that (physical) death corresponds to the moment when consciousness departs the dead body at superluminal speed. This can logically only happen after cardiac arrest and is not the same as cardiac arrest itself. There is a certain (black) time interval between cardiac arrest and the departure of consciousness from the body, which varies depending on the patient. In my case, it was fortunately very short due to the sudden and severe impact. I believe resuscitation after consciousness has left the dead body (matter) at superluminal speed is impossible. Thus, I may be the first person in human history to have returned from the beyond. Once consciousness has left the body, it is simply gone, existing in the spiritual world. The person has, so to speak, spiritually evaporated, changed their state of matter, and become a spirit entity. I assume that it is actually impossible to resuscitate a person whose consciousness has already left the body. Nevertheless, exceptions prove the rule, as in my case, when heartbeat and breathing restarted. Resuscitation becomes impossible once the human’s state of matter has changed, i.e., a separation between consciousness and physical body has occurred. In contrast, resuscitation attempts appear more promising when consciousness is still within the body and no complete dissociation has taken place.

Against this background, it was deeply surprising for me to be suddenly pulled back into my severely injured, pain-sensitive, and completely immobile body after an out-of-body experience—which I retrospectively perceive as a transition to another dimension. At that moment, I was certain I had physically died. Returning to the body meant the abrupt loss of an indescribable state of bliss and was accompanied by an experience of profound existential shock. What followed this return moment was probably the worst half-hour of my life: Not only was I completely paralyzed and physically tormented, but I could also perceive the voices around me without being able to make myself known in any way. At the moment of impact—in a fraction of a second—I had the distinct feeling of changing my state of matter: from a physically embodied being to a purely spiritual state, completely reduced to thoughts, emotions, and pure consciousness.

This conscious experience, detached from the body, was of an intensity hardly adequately describable in words—a profound, existential experience that fundamentally changed my understanding of human existence. As previously explained, the so-called life review constitutes a central element of near-death experiences. This phase is often described by those affected as an inner film playing out with remarkable speed. From a neuroscientific perspective, this phenomenon occurs under extreme physiological and psychological stress conditions, during which the brain apparently switches into an extraordinary cognitive mode, rapidly recalling autobiographical content into consciousness. In my case, the extreme experience I underwent can be clearly categorized as a classic near-death experience—or more precisely, a “post-death experience”—since both the life review phenomenon and the out-of-body experience appeared in characteristic ways. Particularly striking was the speed at which the life review unfolded: it seemed almost rushed, yet at the same time so structured that I was able to fully grasp and comprehend the multitude of memories emerging despite the rapid pace. Notably, even long-forgotten events from my early childhood surfaced into consciousness—as if the brain, under these extreme conditions, accessed deeper neuronal stores. It seems likely that this retrospective view of one’s life is a cross-cultural psychological mechanism serving to symbolically or emotionally say farewell to one’s life in the face of impending death. The review was triggered precisely at the moment when I internally had absolute certainty that the impending drunk-driving rampage—a high-speed collision—was unavoidable.

I was riding a racing bike at high speed when a box truck came at me full throttle head-on. In this specific situation, I intuitively grasped the inevitability of the fatal outcome. No matter how strong the survival instinct was, it was no longer sufficient to deny the reality of imminent death. During this life review, there was also the impressive sensation that time stood still for a moment—a kind of temporary dissolution of time perception, as often described in the literature on near-death experiences. The impressions raced past me as if on an imaginary car hood—and at the same time, my entire life seemed to unfold one last time before my inner eye. At the interface between the material-physical body and immaterial consciousness, the molecule dimethyltryptamine (DMT) appears to play a central role. It is suspected that this interface is based on quantum physical principles such as quantum spin coherence or nuclear spin resonance. These assumptions suggest that consciousness is not exclusively local—i.e., anchored in the brain—but rather must be understood as a non-local, potentially infinite phenomenon. In contrast to the limitation of the body, which continuously renews itself through the daily turnover of approximately fifty billion cells yet is subjectively perceived as a stable unity, consciousness does not seem to be governed by the same material laws. Dr. Bruce Greyson, one of the leading researchers in the field of near-death experiences, succinctly summarizes this paradox: “The paradox that during a phase when cerebral blood flow completely ceases, an expanded and clear consciousness as well as logical thinking processes are still possible raises particularly delicate questions about our current understanding of consciousness and the relationship between consciousness and brain activity. If clear perceptions and the associated complex cognitive processes are possible in a phase in which clinical death of the patient has been definitively established, the notion that consciousness is localized exclusively in the brain is called into question.” This statement corresponds remarkably well with my own experience.

During my cardiac arrest, I experienced a consciousness that was noticeably clearer, more focused, and more comprehensive than any ordinary waking consciousness. This phase, which I refer to as the “black transition phase,” was characterized by the sudden interruption of cerebral blood flow—and it was one of the most intense experiences of my life both emotionally and physically. Experiencing this phase was accompanied by an extreme feeling of disorientation, fear, and existential eeriness—an atmosphere hardly capturable by conventional terms. It was a state of maximal alienation, but paradoxically not immediately painful. Rather, it was the subsequent return of consciousness to the physical body—after the impact and being hurled through the air—that was accompanied by massive physical pain. This experience cannot be explained merely as a physiological phenomenon. It touches on fundamental questions regarding the nature of consciousness, its potential independence from the brain, and the possibility of transcendent states of consciousness under extreme conditions. It calls for an expansion of the current neurobiological paradigm and opens new perspectives for interdisciplinary research at the interface of medicine, neuroscience, quantum physics, and philosophy of mind. In analogy to the diversity of life on Earth—consisting of humans, animals, and plants—the so-called afterlife is also understood as inhabited by entities that manifest not in material, but in spiritual form: spiritual beings, angels, and demons. For people who have not yet engaged with spiritual concepts or the idea of an immaterial form of existence, such notions may initially appear as mythological constructs—comparable to fairy tale figures or mythical creatures found in folk traditions.

This skepticism is understandable from a rational-scientific perspective. Before my own extreme experience, I would have shared such a view. However, the existential depth and intensity of this experience fundamentally changed my perspective. During my clinical death, I had the subjective certainty that I had temporarily become a purely spiritual being—without a physical body, but still with full consciousness, identity, and self-awareness. From this experience stems my unshakable conviction that consciousness can exist independently of the material body. In this transcendent phase, my personal identity remained intact—only the physical shell was no longer present. The certainty that death is not the end of the self, but merely a transformation of the mode of existence, gives me a deep sense of comfort and inner peace. It also helps me process the intense and traumatic experiences during my deep comatose state. Against this background, the concept of "death" appears to be conceptually questionable. Rather, it can be argued that there is no absolute end of being, but only different expressions of living existence—comparable to various states of matter within a continuum. Life thus manifests not only in the material but also in the immaterial, beyond the body. Similar to the earthly level of existence, entities with varying degrees of intelligence, moral integrity, and spiritual development also exist in transcendent spheres. The spectrum ranges from highly luminous to extremely light-averse, so-called dark entities. This cosmological scale appears open both upwards and downwards and encompasses a range barely accessible to human imagination. A central characteristic of this otherworldly reality is radical transparency: the soul’s nature—its inner state—is immediately and unmaskedly visible. There are no deceptions, no masks, no pretenses. Each being radiates a characteristic “fundamental vibration” corresponding to its individual soul energy. This frequency automatically determines, after the transition—understood as the departure from the physical body—into which energetic plane or dimension the being enters. This self-sorting is not voluntary but follows an energetic resonance principle. Despite the diversity of levels—whether close to light or darkness—in all spheres, though with varying intensity, the pervasive presence of a higher, loving energy can be felt. Many reports interpret this as the radiance of a supreme, divine consciousness. Beings on a path of spiritual maturation and ethical purification—that is, on the way to higher, more luminous planes of existence—experience this energy as particularly beneficial, connecting, and meaningful. Its presence is felt by these entities as a source of deep happiness. During my own out-of-body experience, I had the opportunity to contact other beings in this otherworldly sphere—telepathically, that is, through immediate, non-verbal exchange of thoughts and feelings. Among them were familiar souls, such as my deceased grandparents and a deceased cousin. Their presence was tangibly real, and their communication clear and comprehensible—beyond the limitations of physical language. It is understandable that many people who have not developed access to spiritual or transcendence-related dimensions of existence reject or view such interpretations of reality with skepticism. I myself would likely have dismissed comparable concepts before my own extreme trauma. Only through the immediate experience of an existential borderline event was my worldview and view of humanity fundamentally transformed. Against this background, I find the idea desirable that every person would have the opportunity at least once in their lifetime to experience such an expansion of consciousness—however, without the extreme physical and psychological burdens associated, for example, with a deep coma, such as excruciating torture or immobility.

Such a transcendent experience could lead to a significant relativization of material life goals and focus attention more strongly on immaterial, especially loving and compassionate aspects of human existence. For the material, as I have come to know, is not transferable into that subtle realm we commonly call the “afterlife.” Interestingly, the otherworldly experiential field is by no means completely alien or incomprehensible. Rather, many elements show parallels to earthly existence—albeit in a subtler, immaterial or spiritual manifestation. The known structures of this life appear transformed and refined there, suggesting that it is not a complete break but rather a continuation of consciousness in a different mode of being. It appears to me an irrefutable truth that human consciousness passes into an immaterial, spirit-like form of existence after physical death. The state in which consciousness exists after death—characterized by extraordinary clarity of perception and an intensity of emotional and cognitive sensations—can hardly be adequately described with the limited means of human language. In this dimension beyond the physical, the human being reveals itself as an immortal, spiritual being who only temporarily immerses into the physical world to make fundamental experiences with the polar principles of matter, light and darkness, pain and joy, good and evil. In my specific case, these experiences also included extreme forms, namely the principles of torturous suffering and unbearable pain. This incarnation in material existence serves consciousness development—a process through which the spiritual self gains insights that would not be accessible in the purely noetic, i.e., immaterial state. The physical incarnation thus represents a learning stage in the broader process of being. Learning is always an experience-based process. Philosophically, this understanding is reflected particularly in Platonic ontology: according to Plato, a direct connection between spirit (nous) and matter is not possible. To act in the physical world nonetheless, the spirit envelops itself with successively denser intermediate “shells”—often called “light-like” or “etheric” bodies. These metaphysical structures, also named “soul vehicles” or “ochemata,” serve as mediating instances between the immortal spirit and the perishable body. During the physical life, this soul-spiritual instance organizes, permeates, and animates the material body.

At death—the moment when the spiritual detaches from the physical at superluminal speed—the physical structure disintegrates back into its elemental components, as the formative force has separated from it. The personality, understood as a contingent manifestation of the immortal soul-spiritual essence, remains preserved. Experiences, memories, and identity are not stored in the brain alone but anchored in the deeper spiritual structure of the self. The body thus functions merely as a temporary “perceptual instrument” used by consciousness for a limited period. From this perspective, every human being—and indeed every living entity, whether human, animal, or plant—carries an element of metaphysical immortality within. For life itself is not the product of material processes but rather the expression of an original noetic life force existing beyond space and time. This life force, originating from the “source of all being,” animates all that appears “alive” in the world, with the visible being only a faint reflection of the true, invisible vitality. The Nobel laureate and physiologist Sir John C. Eccles, a neuroscientist ahead of his time, researched consciousness and posited that consciousness could indeed exist independently of the brain. Eccles once said: “I maintain that the mystery of man is degraded in an incredible way by scientific reductionism when it claims and promises to ultimately explain the entire spiritual world materialistically through patterns of neural activity. This belief must be regarded as superstition. We must recognize that we are … both spiritual beings existing with a soul in a spiritual world and material beings existing with our body and brain in a material world.” Carl Sagan states: “It is the responsibility of scientists never to suppress knowledge, no matter how sensitive this knowledge may be, and no matter how much it may disturb those in power. We are not smart enough to decide which pieces of knowledge are permissible and which are not.” We are confronted with the old mind-body problem. If humans are a philosophical puzzle, it is mainly because of questions like these. Naturalists have it easy here: they maintain a “monistic” stance. For them, there is no separation of body and soul. Thus, they do not need to worry about how two levels or “substances” interact. It is all “monos,” all one. The only level of existence for them is the natural, material world. Although this fails to describe and comprehend the central aspect of our humanity—the consciousness, the inner world—this is dismissed. What is not understood today may be explained tomorrow. Critics of monistic materialism regard this postponement of explanation as typical for this philosophy. The Indian-American physicist Amit Goswami warns in his book "The Conscious Universe" against being “led by the nose”: “One is insisted upon accepting claims because the proof is ‘certainly’ forthcoming.” Larry Dossey, for example, is convinced that the mind as the carrier of human consciousness extends far beyond individual self-perception. The question of interaction between two qualitatively different entities (res extensa and res cogitans) is thus irrelevant, since from a monistic perspective consciousness is merely an emergent phenomenon of physical-biological processes. Critics of this materialistic monism—especially from spiritual, holistic, or quantum philosophical perspectives—argue that this worldview does not do justice to the internally experienced phenomenon of consciousness. The subjective inner world, the qualitative experience (qualia), so far eludes any scientific description. A recurring criticism of this philosophical stance is the constant postponement of a satisfying explanation: what is not empirically explainable today will—so the promise—be accessible through future scientific progress. This epistemic postponement is criticized by Amit Goswami, who warns against credulously accepting unfulfilled promises of materialistic explanatory models and calls this a subtle form of intellectual deception: “One is insisted upon accepting claims because the proof is ‘certainly’ forthcoming.” The American physician and consciousness researcher Larry Dossey argues beyond traditional materialistic paradigms: for him, the mind—understood as the carrier of consciousness—is not confined to the individual neurobiologically localized self-perspective. Rather, he points to the possibility of a transpersonal dimension of consciousness, which far exceeds the purely neuronal self. The term “mind” refers to a transcendent dimension beyond space and time, in which all entities are fundamentally interconnected—a reality described, for example, as “One Mind” or “One Spirit.” From this comprehensive connection of our inner self with the nonlocal and atemporal whole arises the ability to empathize with others, to share in their emotional and cognitive states, to intuitively grasp their intentions, and in extreme cases even to develop altruistic self-sacrifice. Even seemingly paranormal or borderline scientific phenomena such as bursts of creativity, telepathy, premonitions, or precognitive dreams can be interpreted within this perspective as expressions of a natural anchoring of consciousness in a higher spiritual sphere. This dimension of the mind is thus not only constitutive for our self-understanding but is also interpreted by significant thinkers as an indication of a fundamental immortality of human consciousness. The Nobel laureate physicist Erwin Schrödinger saw in the timeless properties of the mind a strong argument against its perishability. In his work “Mind and Matter” he stated: “I dare to call the mind indestructible because it has its own and special measure of time; namely it is always now. For it, there is truly neither earlier nor later, only a now into which memories and expectations are included.” From this follows the conclusion that the mind cannot be destroyed by the dimension of time. The quantum physicist Max Planck put it like this: “There is no matter as such. All matter arises and exists only by virtue of a force which brings the atomic particles to vibration... So we must assume behind this force a conscious, intelligent mind. This mind is the ground of all matter.” Furthermore—complementing the initially mentioned Theory of Mind and the related ability for perspective-taking, which already led me to behave in traffic in a foresighted and defensive manner, e.g., by positioning myself further left on the road—another aspect of central importance was present: At the time of the accident, unlike today, I was in exceptionally good physical condition and weighed about 130 kilograms with a lot of muscle mass. This pronounced physical constitution not only gave me considerable muscle strength but also the necessary resilience to actively counteract the enormous mechanical forces that acted upon me during the impact. At that time, I regularly followed an intense training program, which included twice weekly 1000 push-ups with a weighted vest within an hour, as well as additional strength training in the form of barbell rows and bicep exercises. According to my orthopedist’s assessment, it was probably this training condition that contributed to preventing severe internal injuries and a higher number of bone fractures.

Thus, during the impact, I was able to produce a significant cushioning of the collision by consciously holding the handlebar extremely tightly and reflexively tensing my entire body. Due to much barbell rowing, I had very strong forearms and grip strength, enabling me to hold the handlebar extremely firmly before impact. In this respect, I was able to adopt a protective posture. By tensing my entire body, I worked against the acceleration of my head toward the handlebar, preventing more serious injuries like a severe traumatic brain injury or cerebral hemorrhage. According to my physiotherapists, my physique was my life insurance. Otherwise, I would now very likely be mentally disabled or paralyzed. Besides increased alertness and physique, my above-average reaction capability also played a role, so that during impact I was relatively far left on the road, and the collision occurred with the right front of the car. Thus, after being hurled through the air, I landed gently on the grass between field and country road, not on the hard asphalt.

Overall, it can be concluded that survival in the concrete situation of the rampage driving was due to a complex interplay of several decisive factors. These include, first and foremost, the ability of anticipation, i.e., the foresighted grasp and mental pre-experience of potentially dangerous traffic situations, which was supported, among other things, by the cognitive performance of Theory of Mind. This form of situational attention enabled me to adjust my driving defensively in advance, thereby gaining a marginal scope of action that proved vital in the emergency. Secondly, physical constitution played a significant role. The exceptional physique—resulting from intensive, regularly performed strength and endurance training—was an important resource. It not only allowed me to partially cushion the kinetic forces acting during impact but also to maintain structural stability through muscle tension and body tension, which apparently prevented more severe trauma and internal injuries. The trained musculoskeletal system acted as a biomechanical protective system. Thirdly, my reaction capability was of immediate importance in the critical phase. The ability to make and implement cognitive and motor decisions in a fraction of a second—such as holding the handlebar firmly and reflexively tensing the body—could be understood, in terms of the neurophysiology of emergency reaction, as an expression of a highly regulated, adaptive survival reflex. From playing tennis since childhood, I developed an exceptionally above-average reaction ability. This led me, because of my reflex, to move left after impact and after being hurled through the air, landing gently on the grass between field and country road. Finally, another factor must not be overlooked in the evaluation of this event, which eludes any scientific objectification: the element of chance or, depending on perspective, fate. Whether one regards continued life as luck or—as regards subsequent pain, trauma, and possible long-term consequences—as a form of misfortune, chance plays an ambivalent but central role. In an existential sense, this reveals the questionable nature of any binary assessment of “luck” or “misfortune,” as categories of value and meaning cannot be constituted independently of individual consciousness. In summary, survival cannot be attributed to a single factor but results rather from a multifactorial interaction between cognitive abilities, physical constitution, psychomotor reaction capability, and contingent circumstances—a constellation that is both contingent and remarkable in its entirety. The conscious or negligent refusal of an immediately necessary emergency transport by ambulance—and thus the refusal of emergency medical initiation of artificial coma—constitutes, from a medical ethical as well as human perspective, an act of extraordinary cruelty and irresponsibility. This attempt at murder by omission weighs all the more heavily as it failed in a situation where the affected organism was exposed to a highly traumatic event whose violent potential could not be adequately compensated even by an above-average physical constitution. Despite my physique developed through intense strength training—which conveyed a certain resilience to physical forces—the moment of impact was hardly to be surpassed in brutality. Especially affected were anatomically sensitive and stressed regions of my body: both shoulders, both elbows, the skull region, and the bony structure of the nose.

The violent impulse my body was exposed to produced a complex biomechanical trauma, which was expressed not only by local injuries but also by massive overstimulation of the entire somatosensory system. The physical reality of this impact—the seemingly effortless lifting of my over 120-kilogram body by the kinetic energy of the impact and the subsequent uncontrolled tumbling through the air into the adjacent green strip—represents in its drastic bodily alienation and loss of control a profound psychophysical shock. At that moment, my body was no longer a subject but an object of physical laws; it became a passive recipient of destructive forces against which neither consciousness nor muscular resistance or heartbeat stood a chance. The uncanny nature of this experience—the abrupt ripping out of bodily integrity and the moment of total helplessness—can only be inadequately described by terms such as “abnormal,” “cruel,” or “brutal.” Nevertheless, they appear appropriate and even necessary to capture the emotional magnitude of physical and existential shock in language. The refusal to intervene medically adequately and as quickly as possible—such as by sedation via artificial coma—in this situation exemplifies a failure on structural and human levels that cannot be justified retrospectively. Immediately at the moment when cardiac activity—i.e., heartbeat—ceased entirely, a sudden and comprehensive feeling of darkness set in throughout the body, accompanied by a radical loss of somatic coherence. The body, previously experienced as a familiar subject of one’s own identity, transformed within a fraction of a second into a strange, lifeless object that no longer bore any connection to the formerly perceived self. This qualitative change in bodily experience marked a profound decorporealization, which occurred not only on a physiological but also on a phenomenological level. Shortly after this transition, which coincided with the complete cessation of vital body functions, another process began, which I would describe as transcendental and not bound by physical space-time laws: the subjectively perceptible essence of my self—be it called consciousness, life energy, soul, or spiritual I—seemed to separate from the physical body in a kind of accelerated motion of unimaginable speed, comparable to superluminal velocity.

This process of exiting or detachment from the biological substrate represents, from my point of view, the actual moment of death—not in the purely medical sense of clinical end state but as a metaphysical event marking the transition from embodied existence to disembodied existence. The subjective perception of this moment was characterized by extraordinary clarity and finality, so that I can retrospectively say with inner certainty that this was the moment when what is understood as “person”—the unity of consciousness and identity—permanently left the physical body. Based on my personal extreme trauma, I hold the assumption that consciousness represents a more fundamental level of reality than space, time, and matter. In the dimension I entered during the described transcendental experience, neither space nor time exist—these classical parameters of our earthly experiential world are completely suspended. Rather, one is in a contourless, fog-like field that appears as a kind of sphere of all-knowing—a state characterized not only by epistemic totality but also by metaphysical security. The perception of this realm resembles that of a cosmic space, a nonmaterial universe in which one’s energetic existence merges with the universal total energy. This connection does not occur along material structures or through concrete objects but on a purely mental, immaterial level. In this state there is complete freedom from pain, deeply felt contentment, and an indescribable feeling of happiness that surpasses all earthly experience—especially this experience of bliss left in me a deep longing for its return. The abrupt withdrawal of my consciousness from this state back into the pain-ridden and physically immobilized body was traumatic and accompanied by a feeling of existential alienation. Adequately capturing this state in words appears impossible both semantically and cognitively, as it is a reality beyond the linguistic and sensory reach of our everyday understanding. In this space one is pure consciousness—completely disembodied, detached from biological processes. Furthermore, in the context of the drunk rampage driving or drunk terror attack or drunk speeding or drunk speeding accident, there is blatant official misconduct to be pointed out. Based on my statements from the investigation file as well as my injuries, the Federal Criminal Police Office, the State Criminal Police Office, and the intelligence services should have been immediately informed so they could have directly conducted a cell phone tower query to catch the three rampage drivers and protect the civilian population. Instead, the responsible chief inspector of the traffic police department in Oelde, as the investigator in this criminal case, said over the phone, "Look, Mr. Achterholt, it’s not illegal to drive 100 km/h on a country road!" This raises the question whether the responsible officer at the Oelde traffic police department had even read my report about the incident. Consequently, the chief inspector concluded only two offenses: negligent bodily injury and hit-and-run. This defies all logic. After having been run over at full speed and begging for a bullet while in a deep coma for up to 30 minutes, this statement is an outrage and a grave insult. The performance and effort of the Oelde traffic police were catastrophically substandard. Even the two offenses they found are, considering all I went through, the height of disrespect. Given the conduct of the officers of the Oelde traffic police, it was clear that the investigation had to be done by myself. The incident represents the most dangerous and brutal attack on the civilian population as well as on the free democratic basic order in the history of the Warendorf district. Despite my numerous reports in the investigation file, no policeman understood this. When I explicitly point out that the car sped onto the right-of-way road and only braked abruptly at the last moment, causing the rear wheels to lift and the three occupants to be thrown forward in their seat belts, all alarm bells should ring. Even the laziest and most incompetent officer should understand that substances were involved, most likely a large amount of alcohol. When a person is hit head-on and then thrown 50–70 meters (clinically) dead through the air into the green strip between the field and country road, you cannot call this negligence! And now imagine what this would have done to a group of small children! They would all have been killed instantly! Consequently, it must be stated that hazard prevention and the state apparatus do not function at all. Many officers seem cognitively and behaviorally unfit for the job. Logical thinking does not seem to be their strength. I want to emphasize again that if instead of me a child had been run over and killed, this child would simply have been left lying on the street. As a primary school teacher, this thought haunts me. It is the state's responsibility, specifically the law enforcement authorities’, to protect the population and especially children from dangerous public threats, not mine! I have other commitments in my free time than searching Ostbevern-Lehmbrock for white vans with damage to the right front of the vehicle.

I want to stress again that, based both on my report in the investigation file and my injuries (including a moderate traumatic brain injury, a multi-fragment nasal fracture, a fracture of the left shoulder, bruises on both shoulders and elbows, and a deep coma), the Federal Criminal Police Office, the State Criminal Police Office, and the intelligence services should have been informed immediately. I cannot explain why this was not done. Do we first have to wait until a child is run over and killed before a cell phone tower query is carried out? First, I was denied an ambulance while in a deep coma, and then the police refused the cell phone tower query and the involvement of the Federal Criminal Police Office. This cruelty cannot be surpassed. The only policeman who somewhat realistically assessed the extent of the crime and the public danger of the incident was the young officer in Warendorf who took the criminal complaint. He read my report and immediately understood what had happened, promising resolutely, “We’ll stay on it!” Afterwards, he apologized for being understaffed. I wish we had more policemen like him! Furthermore, I expect that when I take on police or state tasks and provide authorities with pictures of a white van with damage to the right front, specifically a noticeable dent and several scratches, parked near the crime scene in Ostbevern-Lehmbrock, the vehicle owner would be questioned about these damages. I already mentioned that the damages had been repaired in August. A forensic examination of an already repaired vehicle defies all logic. It’s also possible the hood was completely replaced, so no auto shop is notified. It seems to me that many policemen in the Warendorf district live in a kind of dream world and assume that something like a rampage driving or terror attack could not happen there. For example, a chief police inspector stated in the investigation file, “Mr. Achterholt’s statements seem unrealistic. A loss of consciousness of up to 30 minutes seems unrealistic.” Here, it is assumed that there can be no public dangers in the Warendorf district. The emergency doctor from Warendorf only needed a glance at the diagnoses from the University Hospital Münster—moderate traumatic brain injury, multi-fragment nasal fracture, fracture of the left shoulder, and bruises on both shoulders and elbows—to understand what had happened. Quote: “Did they call an ambulance?” “Did they catch them?” “And how are you now?” Answer: “Not good at all. I was tortured in [deep coma].” Then a woman immediately said, “Psychiatrist?” Answer: “Definitely.” Well, even if the police don’t want to admit it, the emergency doctor now knows that such an incident does happen in the Warendorf district.

The phenomena of modern physics open fascinating perspectives on metaphysical concepts when interpreted symbolically. Relativistic mass increase, which causes an infinite growth of mass as one approaches the speed of light, can be understood as preventing material matter from crossing the boundary to the beyond—only the immaterial can cross this threshold. Time dilation, where time for an object near light speed appears nearly frozen to an external observer, suggests that in the beyond there exists a state of timeless eternity—no before or after, only an ever-present now. At the same time, length contraction indicates that spatial extension disappears in the beyond, which can be interpreted as the absence of distance and thus omnipresence—everything is everywhere at once. Finally, the wave-particle duality, the simultaneous existence of quantum objects as both particles and waves, points to the dual nature of consciousness, which is both an individual self and part of a collective whole. Taken together, these physical principles allow for a symbolic conception of the beyond as a realm where material limitations are lifted, time plays no role, spatial separation is overcome, and the self exists both in unity with all and as an individual identity. The relativistic mass increase is a central concept of special relativity describing how the mass of an object changes with increasing velocity; the closer an object approaches the speed of light, the greater its relativistic mass, leading to the fundamental physical limit that no material object with rest mass can ever reach light speed because it would require infinite energy and the mass would tend toward infinity. Only a massless phenomenon—such as a photon—can travel at light speed without violating the energetic constraints of the material universe. From this it follows that the beyond, conceived as a state or dimension beyond the physical world, can only be entered by massless entities. In this sense, the soul, understood as the immaterial bearer of consciousness or identity, is not subject to the space-time limitations that apply to all material objects. Thus, the beyond remains a realm fundamentally inaccessible to anything possessing mass and reachable only by what transcends material existence. The assumption of the soul’s masslessness supports the notion of a fundamental ontological difference between physical and metaphysical reality. Time dilation, a core phenomenon of special relativity, describes the observation that time for a moving object—especially at very high speeds—passes more slowly relative to a stationary reference frame. This slowing of time is not an illusion but a real, experimentally confirmed consequence of motion through space-time; the faster an object moves, the more pronounced the effect. In the theoretical limit where an object moves at light speed, from the perspective of a stationary external observer (e.g., on Earth), time for that object would come to a complete stop, meaning no temporal change occurs and the moving clock is effectively “frozen.” Against this physical background, one can formulate a speculative metaphysical hypothesis: assuming the human soul experiences a form of acceleration to light speed at the moment of death—whether symbolically or through a beyond-physical dynamic—then the soul transitions into a state of complete timelessness. From the earthly observer’s viewpoint, the soul would no longer experience the passage of time but exist in a state of permanent presence. This aligns with the philosophical-theological idea of “eternity” understood not as infinite duration but as radical timelessness—being beyond past, present, and future. In this sense, time dilation can serve as a physical model supporting the notion that the state of the beyond, achieved by the soul’s motion at light speed, is fundamentally decoupled from both the spatial structure and temporal order of our world. The concept of eternity thus gains a possible scientific analogy without losing its metaphysical depth. Length contraction, a fundamental concept of special relativity, describes how objects moving at high velocity relative to an observer appear shortened in the direction of motion. This contraction is not an optical illusion but a real, physically measurable consequence of space-time structure, becoming more pronounced as the object approaches light speed. In the theoretical limit of light speed travel, the object would contract completely along its direction of motion, reducing its spatial extension to zero from the perspective of a stationary observer. In such a scenario, no measurable spatial extension exists along the axis of movement. Complete length contraction in the direction of motion would mean that for the soul, no spatial separation remains between it and a target in its flight direction. In other words, from the perspective of a soul moving at light speed, all locations along its path are simultaneously accessible, since no distance remains between it and those points. This can be metaphorically interpreted as a state of absolute spatial immediacy or absence of distance. Philosophically, this could be understood as a form of omnipresence—the soul is no longer subject to a hierarchical, ordered space where distances must be overcome but exists in a state where spatial differentiation has lost meaning. Together with other relativistic effects such as time dilation, this yields a conception of the beyond in which classical categories of space and time are abolished and replaced by new states derived from physical theory that symbolically correspond to metaphysical concepts like eternity and omnipresence. The so-called wave-particle duality is a central paradigm of quantum physics describing the empirically confirmed property of subatomic entities—such as electrons or photons—to behave like particles under certain conditions and like waves under others. This duality contradicts classical physics, which treated waves and particles as strictly separate phenomena, and opens a deeper understanding of nature at a fundamental level. Wave-particle duality suggests that physical reality cannot be unequivocally captured by fixed categories but that depending on the observational context, both local, point-like and extended, non-local properties appear. Assuming the soul adopts wave-like properties in such a state and spreads as a wave phenomenon throughout space, one can conclude that it is effectively present everywhere simultaneously. This idea is further supported by the physical phenomenon of length contraction: if an object moves at light speed, its length along the direction of motion shrinks to zero from a stationary observer’s viewpoint. Combined with the idea of the soul as a wave, this means no spatial separation remains between the soul and any point in space, implying a form of radical spatial immediacy. This metaphysical interpretation leads to the conclusion that such a soul exists in a state of omnipresence, meaning it is simultaneously present in all places—a condition usually ascribed only to divine or transcendent beings. Furthermore, wave-particle duality implies a profound additional insight: since the soul exhibits both particle-like and wave-like properties, it unites individuality—as inherent to a particle—and collectivity or non-locality—as characteristic of a wave. This points to a dual essence: the soul possesses both a unique personal identity and a dimension of connectedness with a larger, possibly transpersonal whole. Thus, wave-particle duality could serve as a physical model symbolically illustrating the spiritual notion of the soul’s simultaneous uniqueness and universal interconnectedness. In this interplay of physical analogies and metaphysical assumptions, a coherent image emerges of a soul that, at the moment of death, transcends space-time limitations and enters a form of existence characterized by timelessness, absence of distance, and omnipresent connectedness.

Since the incident, I have been suffering from unbearable PTSD, depression, psychosis, and suicidal thoughts. However, under no circumstances would I ever act on these suicidal thoughts. I thank every reader who has made it this far and would be infinitely grateful if you could share this text with everyone you know and love. It is crucial that the public learns about the incident and that the three perpetrators are imprisoned for life. These three individuals embody pure evil. A severely injured person in a deep coma was denied an ambulance after being deliberately driven into eternity.

As we have learned, my consciousness was accelerated to faster-than-light speed at the moment of impact so that it could transition to the beyond. Presumably, it was a supernatural power that sent my consciousness back into my body, enabling the three rampage drivers to be stopped in their car. It was simply shocking how brutally the driver steered the vehicle over the narrow country roads. I believe all three people in the car suffer from impulse control disorders, which makes them extremely dangerous to the general public. Men who cannot control their emotions are, from a psychological standpoint, simply a danger to everyone and everything. Something is seriously wrong with all three individuals in that car. On May 26, 2024, they turned Ostbevern into a GTA 5 server. We can count ourselves lucky that the streets were empty at that time. These three are morally unfit to operate heavy vehicles weighing tons.