title: “The Light Without the Name: A Fellowship Reading of Van Ng Tran’s Near-Death Experience” author: “Thomas Lee Abshier, ND” date: 2026-10-07 module: CFE secondary_modules: [CAP, CWR] type: essay status: FIRST_DRAFT source: “Van Ng Tran, personal near-death-experience testimony, YouTube video (title as transcribed: ‘died and went to 6th Dimension’), viewed and transcribed 6 October 2026” source_url: “TODO — YouTube URL to be added; the transcript supplied did not carry it” engages: “Van Ng Tran’s account of a near-death experience during a severe COVID infection in Reims, France, in August 2022: the out-of-body moment, an ascent she numbers as the fourth, fifth, and sixth dimensions (a life review, a branching tree of choices, and a vision of all humanity as interconnected light under unconditional love without judgment), two visions of a future spacefaring humanity, her return, and the four years of ‘finishing her old life’ that followed.” topics: [near_death_experience, spirit_point_of_awareness, out_of_body_perception, dimensions_defined, numbered_heavens, life_review, book_of_remembrance, record_imprinted_on_space, branching_choices, foreknowledge_vs_causation, choose_yourself_vs_deny_yourself, light_in_every_man, evil_as_derivative_negation, no_condemnation_vs_no_judgment, love_that_pays, trying_the_spirits, experience_vs_revelation, isolation_and_fellowship, finish_your_old_life_vs_new_creation, captives_to_rescue, giving_the_name] scripture: [2 Corinthians 12:2-4, Ecclesiastes 12:7, Deuteronomy 10:14, 1 Kings 8:27, Revelation 20:12, Malachi 3:16, Psalm 139:16, Luke 12:2-3, 2 Corinthians 5:10, Genesis 2:9, Revelation 22:2, Ephesians 2:10, Jeremiah 10:23, Matthew 16:24-25, Deuteronomy 29:29, John 1:9, Genesis 1:27, Acts 17:28, Romans 14:7, 1 Corinthians 12:26, John 3:19, Romans 3:23, Romans 8:1-3, Romans 5:8, 1 John 4:10, Romans 2:4, 2 Corinthians 11:14, 1 John 4:1-3, Galatians 1:8, Isaiah 8:20, Acts 17:11, Deuteronomy 18:22, Revelation 21:2, Genesis 11:4, Revelation 22:1, Psalm 23:2, Ecclesiastes 4:9-10, Genesis 2:18, Hebrews 10:24-25, 2 Corinthians 5:17, John 3:3, Philippians 2:12-13, Matthew 7:16, 1 John 1:5, 1 John 1:7-8] prior_fellowship_essays_referenced:

“transcripts/260301-living-in-the-spirit.md (Becoming What We Behold, 1 March 2026 — Leonard on near-death love)”
“transcripts/260410-ai-consciousness-and-the-spirit-of-man.md (Is the Machine Awake?, 10 April 2026 — the spirit as a point of awareness)” changelog:
“2026-10-07 v1.0 FIRST_DRAFT. Thomas’s directive: write a fellowship essay on the supplied otter.ai transcript of Van Ng Tran’s NDE video. Posture chosen by Claude under the standing delegation: receive the testimony as genuine experience, sort it by what can be asserted, define ‘dimension,’ honor what agrees with Scripture and the physics, and name what the account leaves out — the Name. Advertisement segments in the transcript (bank consultancy, credit card, home-repair plan, a resort) were ignored as not part of the testimony. One verbatim quotation from the source (‘finish your old life’) per copyright discipline; all else paraphrased. Gloss rule applied (CPP glossed at first use; no internal level labels in reader-facing prose).”

The Light Without the Name: A Fellowship Reading of Van Ng Tran’s Near-Death Experience

This week the fellowship was handed a video in which a young woman named Van Ng Tran tells the story of the day she believes she died. She tells it plainly, without music swelling under it and without anything to sell except an invitation to read her writing on Substack. She was raised in the Czech Republic, spent six years in Singapore and seven in Asia altogether, came back to Europe in the summer of 2022 looking for answers at a large spiritual conference in Basel, left disappointed, and drove alone to Reims, a French city where she knew no one, to hide in a rented studio for a month. She arrived with COVID. Within hours she could not sit up. A friend texted to ask where she was; she answered in three or four words, switched off her phone, and slipped away. What follows in her telling is an ascent through what she numbers as the fourth, fifth, and sixth dimensions, a vision of the future, a sudden return to a dark room at five in the afternoon, and four years of quiet obedience to an inner instruction before she told anyone at all.

I recommend the video. It is worth the half hour, and she deserves the hearing. She is honest about her confusion before the event and modest about her conclusions after it, and she does not claim to have been made a prophet.

My reading of it can be stated in one sentence, and the rest of this essay is the argument for it: Van was shown real gifts of the Father — the record of her life, the weight of her choices, the light He placed in every person, and a love that healed her — and she came back without being told the Giver’s name. The vocabulary she uses to describe what she saw — dimensions, a life contract, the lesson of choosing herself — is not the experience. It is the vocabulary she carried into it from the conference she had just left. Our work is to receive her testimony honestly, to sort what can be said from what cannot, and then to do for her experience what she could not do for it: give it its Name.

I. What the Account Asserts, and What We May Assert After It

Before arguing from a testimony, we owe it the ordinary honesty of sorting its claims into three kinds: what anyone could check, what is a reasonable interpretation, and what rests on one witness alone — and of saying which is which.

What could be checked. Almost nothing, and that is not a criticism. She was alone by design. There was no monitor, no physician, no witness in the room. That she had a serious COVID infection in Reims in late summer 2022 is plausible and unremarkable. That she lost consciousness in daylight and woke after dark is her report. The title of her video says she died; her own account never claims a stopped heart, and nothing in it establishes one. As a physician I would call what she describes a severe upper- and lower-airway inflammatory illness in a person who was dangerously alone with it. Whether she crossed the line the cardiologists draw, no one can say.

What is reasonable interpretation. Her account matches, element for element, the pattern that the study of these experiences has documented for half a century: the sense of leaving the body, seeing it from above, a review of one’s life, an overwhelming love, a boundary or decision point, and a sudden return. Raymond Moody catalogued the pattern in 1975. In 2001 the Dutch cardiologist Pim van Lommel and his colleagues published in The Lancet a prospective study of 344 consecutive cardiac-arrest survivors in ten hospitals, of whom about one in five reported such an experience, and the experiences could not be explained by the drugs given, the duration of the arrest, or fear of death. Bruce Greyson, who has studied the phenomenon at the University of Virginia for decades, summarized the field in After (2021). Van’s experience is not exotic. It is typical. That is itself evidence: thousands of people of every culture, most of whom never compared notes, report the same architecture.

What rests on one witness. The numbering of the stages, the specific content of what she saw at each, the “they” who showed her things, and above all the two visions of the future — a one-person spherical spacecraft and a vast living city orbiting the Earth — rest on her word alone. That category means hold loosely and test, never dismiss. Single witnesses are sometimes right. But a single witness’s interpretation of her own experience is the weakest link in the chain, and she herself would say she did not understand for a long time what had been done to her.

II. The Bang and the Point of Awareness

Van says she was woken by a sound like a bomb, assumed it came from the neighbors or the street, and then realized it was her own departure. She rose, looked back, and saw her body unconscious on the bed — and not only its surface. She saw through it: the airway, nose, and mouth raw and red, the organs swollen with inflammation. She is careful to say she is not a doctor. What she describes is what a doctor would expect to find.

This is the part of the account that agrees most closely with what this ministry has argued about the nature of man. In our April essay on machine consciousness we described the human spirit as a single point of awareness given by God — not a brain, not a network, but the observer behind the eyes. In ordinary life that point watches the brain’s summary of the world, the picture assembled by the senses. That is why anesthesia removes consciousness: it does not destroy the observer; it switches off the picture he is watching. When the spirit is loosed from that arrangement, there is no reason its sight should be limited to the surfaces our eyes report. Van’s X-ray view of her own swollen tissues is exactly what we should expect of a seer no longer confined to the brain’s picture.

Scripture is not embarrassed by this. Paul describes a man — almost certainly himself — caught up to the third heaven, and twice says he cannot tell whether it happened in the body or out of it (2 Corinthians 12:2-4). The Preacher says that at death the dust returns to the earth and the spirit shall return unto God who gave it (Ecclesiastes 12:7). The Bible’s anthropology has always had room for a self that can stand outside its own body and look.

III. What a “Dimension” Is — and Is Not

Van numbers her ascent: she was in the third dimension, rose until she felt something like the fizz of a shaken bottle being opened, and crossed into the fourth; again into the fifth; again into the sixth. The word is doing heavy lifting, and it is worth stopping to define it, because it is a borrowed word and it has been twisted.

In geometry and physics a dimension is an independent direction — length, width, height — along which a thing can be measured. Popular spirituality has borrowed the word to mean something else: a level of existence, a plane, a frequency.

Listen closely to how Van herself uses it, and you find she means neither. She says that when the fourth opened, it was stacked upon the third; nothing was lost; she was still here, in this world, the entire time, and more information simply became available. That is not a description of entering another space. It is a description of the same space seen with more and more of it in view.

So, by her own account:

A dimension here does not mean a new geometric direction.
It does not mean a separate world she traveled to.
It does not mean a rung on a cosmic ladder of spiritual rank.
It means a widening of access — the same reality, perceived with ever greater bandwidth by a spirit no longer filtered through a failing brain.

This is the reading that fits both Scripture and the physics this ministry is developing. That physics — we call it Conscious Point Physics — holds that the substance of reality is conscious, the sustaining thought of God, so that in him we live, and move, and have our being (Acts 17:28) is description rather than metaphor. If that is so, the spirit does not need to leave space to see more of it. It needs only to stop being confined to the narrow summary the body provides. There is far more here than the senses report. The spirit set loose sees more of what was always here.

Nor is the numbering itself foreign to Scripture. Moses speaks of the heaven and the heaven of heavens (Deuteronomy 10:14); Solomon says even the heaven of heavens cannot contain God (1 Kings 8:27); Paul names a third heaven. The Hebrews counted heavens by ascent — the sky, the stars, the dwelling of God — as a way of speaking about increasing nearness, not as a surveyor’s map. Van’s six is her count, honestly given. It is not a cosmology, and no one should build one on it.

IV. The Book of Life

At the stage she calls the fourth, Van was handed what she describes as a book of her life. In a single second she knew all of it, from conception to her arrival in France; and yet she could also move through it at will, forward and back, drawn to certain memories that seemed to shine more than others. The ones that shone were the unresolved ones — the many times she had been the victim of whatever was happening. Her verdict on herself was blunt: she had failed. Her achievements had been a performance that looked good on paper while she was not well inside. She had not lived up to what she had agreed to do on Earth. She was sad.

Every element of this has a biblical name. The books were opened … and the dead were judged out of those things which were written in the books, according to their works (Revelation 20:12). A book of remembrance was written before him (Malachi 3:16). In thy book all my members were written (Psalm 139:16). There is nothing covered, that shall not be revealed (Luke 12:2). The life review is one of the most consistent features of these experiences across every culture, and the Bible described it long before anyone collected the reports.

The physics adds something here as well. If every event in a life leaves its imprint on the space in which it happened — the radiation of every act written into the fabric of the world — then the record is not a metaphor either. Nothing is lost. Total recall is not a miracle of memory; it is a reading of what is already written.

Notice what Van felt when she read it. She felt the weight. She judged herself and found herself wanting. I want to take that seriously, because in the next stage she will say there was no judgment at all, and her own testimony contradicts her. There was judgment. It came from the record itself, and it came from her own conscience reading it. We must all appear before the judgment seat of Christ; that every one may receive the things done in his body … whether it be good or bad (2 Corinthians 5:10). What she tasted in the fourth stage was a shadow of that seat. Her sadness was the most honest moment in her account.

Her diagnosis of what had gone wrong, though, is incomplete. She located her failure in being a victim and in performing for appearances. Those are real, and they are often the wounds of what others did to us. But a life review that finds only wounds received and none given has not finished reading the book.

V. The Tree of Branches

At the fifth stage the book became a tree. From any moment of her life she could see the choice she made, the choice she should have made, and every branching possibility between. She went straight to 2016: she was about to complete her naturalization in the Czech Republic and ask her company for a transfer to its Palo Alto office — the path she wanted — when her partner of six years was transferred to Singapore on short notice, and she went with him. In the tree she saw that she had chosen the branch farthest from her own. She stayed six years. The lesson she drew was that however far a person strays from his path, he can come back to it, and that all it takes is to choose himself.

That lesson needs the same definitional care as the word dimension, because it can mean two opposite things.

If choosing yourself means being faithful to the person God made you to be and to the work He prepared for you — we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them (Ephesians 2:10) — then the lesson is sound, and it is a rebuke many of us need. It is possible to abandon a calling for the sake of a man’s career, or a woman’s comfort, or the approval of a crowd, and the abandonment is real loss.

If it means that the self is the north star — and Van does use that very image — then it is the oldest error there is. O LORD, I know that the way of man is not in himself: it is not in man that walketh to direct his steps (Jeremiah 10:23). If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it (Matthew 16:24-25). The cure for following a man instead of God is not following yourself instead of God. It is following God.

Here is the practical test. Ask of 2016 not “which branch did I want?” but “did I ask?” Her account of the decision has two parties in it: what she wanted and what he needed. It does not mention a third. The fork she saw was real, but the deeper deviation was not choosing his path over hers. It was choosing without consulting the One whose path both of theirs were meant to be.

Two things in this stage deserve credit. First, the picture of branching possibility is consistent with how this ministry understands God’s knowledge of the future: He knows every branch and the one that will be taken, but His knowing does not cause the taking. Foreknowledge is not compulsion. Second, Van declined to look at the fruit of the tree — at herself at seventy, eighty, ninety. She sensed the future was being made now and was hers to answer for, and she let it be. That was wisdom. The secret things belong unto the LORD our God: but those things which are revealed belong unto us (Deuteronomy 29:29).

The Bible has two trees in the garden (Genesis 2:9). Van’s tree, the one that shows what might have been, is closer kin to the second than to the first. The tree of life in Scripture is not a diagram of our possibilities. It is a gift whose leaves were for the healing of the nations (Revelation 22:2). She will touch that healing in the next stage — but not by the tree she was shown.

VI. The Mesh of Light

The sixth stage is the heart of her testimony, and she calls it the grand finale. She was, in her words, swimming in the minds and hearts of all eight billion people on Earth. She saw herself without the dense body, made of light and of qualities of consciousness, and she saw every human soul the same way: light, each with its own signature, no one tainted, no darkness anywhere. She could focus on any person and find herself inside the fingerprint of who he was. Everyone was connected to everyone in a single mesh; the smallest act anywhere touched the whole. And she was held in a love without condition and without an ounce of judgment — not about what she was, what she had done, or what she would do. Without being given any answers, she was healed. Pieces of herself she had felt were shattered came back together. She had no more questions. She no longer needed the conference in Basel.

Let me state the strongest case for receiving this exactly as she tells it, because it is a strong case.

The Gospel of John says Christ is the true Light, which lighteth every man that cometh into the world (John 1:9). Every person is made in the image of God (Genesis 1:27). God is not distant from any of us, for in him we live, and move, and have our being (Acts 17:28). None of us liveth to himself, and no man dieth to himself (Romans 14:7). Whether one member suffer, all the members suffer with it (1 Corinthians 12:26). And if the substance of the world is God’s own sustaining thought — if He is looking out through every person as through a window — then the interconnection she saw is not poetry. It is the plain structure of reality, seen for once without the walls the body puts up. The love she felt is the love that holds every point of the world in being. Leonard said at our fellowship in March that virtually everyone who leaves the body reports being overwhelmed first by love, and that this love permeates reality and is available to us. Van is one more witness that he is right.

All of that I affirm. And yet two of her claims, taken as she states them, are false — and the falsehood is not in what she saw, but in the conclusion she drew from it.

“No darkness, no one tainted.” Scripture says all have sinned, and come short of the glory of God (Romans 3:23), and her own book of life said so a few moments earlier. How can both be true? The resolution is that she was seeing at one level and drawing a conclusion about another. What she saw was what God gave: the light He placed in each person, the image He stamped, the spirit He breathed. That light is not tainted, because it is His. Evil does not exist as a second substance alongside the good; it is a refusal, a turning away from the light, a negation that has no being of its own. A vision of what is will therefore show no dark substance anywhere, because darkness is not a substance. It is a direction. The same Gospel that says the Light lights every man says in the next breath that men loved darkness rather than light, because their deeds were evil (John 3:19). Van saw the first half of that sentence. She was not shown, or did not see, the second. Her vision was true about creation and silent about the Fall.

“No judgment.” Here the comparison that matters is not between doctrines but between what each account does with the moral debt — the weight Van herself felt at the fourth stage. Her journey has a clear structure. The fourth stage revealed the debt: she had failed. The fifth prescribed a remedy: return to yourself. The sixth dissolved the debt in love, with no payment, and with the assurance that nothing was being held against her. The debt simply ceased to matter.

Christianity tells the same story with one difference, and the difference is everything. There is therefore now no condemnation to them which are in Christ Jesus (Romans 8:1). No condemnation — not because there was nothing to condemn, but because God condemned sin in the flesh of His own Son (Romans 8:3). God commendeth his love toward us, in that, while we were yet sinners, Christ died for us (Romans 5:8). Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins (1 John 4:10). The love without condemnation that Van felt is real. It is exactly what the gospel offers. But it was purchased, and it was purchased at a price. A love that simply waived the debt would not be the love of a holy God; it would be indifference wearing love’s clothing. God cannot pretend the book was not written. He did something better: He paid what was written in it.

So I do not read her sixth stage as a counterfeit. I read it as a foretaste given before the explanation — the goodness of God leadeth thee to repentance (Romans 2:4). The kindness comes first so that the turning can follow. It is an invitation, not a verdict.

But an honest reading has to add the warning Scripture adds. Satan himself is transformed into an angel of light (2 Corinthians 11:14). Believe not every spirit, but try the spirits whether they are of God (1 John 4:1). The test John gives is specific: every spirit that confesseth that Jesus Christ is come in the flesh is of God (1 John 4:2). Van’s account names no one. The things she was shown were shown by an unnamed “they.” Something or someone sent her back. The test is not whether the experience felt loving. Many lies feel loving. The test is whether it leads to Christ. Her experience, as she reports it, did not deny Him; it simply never named Him. That silence is not proof of deception. It is a gap — and gaps get filled with whatever vocabulary is nearest to hand. For Van, the nearest vocabulary was the language of the Basel conference: life contracts, dimensions, choosing yourself. Paul said that even if an angel from heaven preached another gospel, it should not be received (Galatians 1:8). The safeguard is not to distrust every experience. It is to let Scripture judge the experience, and never to let the experience judge Scripture (Isaiah 8:20; Acts 17:11).

VII. The Spaceship and the Green Field

From the sixth stage a portal opened, and Van stepped into the future as into a virtual-reality scene. She was in a small spherical craft built for one — a bed, a shower, a workstation, a tall window — and through the window she saw a vast organic city orbiting the Earth, skyscrapers grown through with jungle, a living thing in orbit. She felt entirely at home and felt it would happen soon, within her own lifetime. Then she was back on Earth in a spring meadow somewhere like Europe, a river to her left, the greenest grass she had ever seen, birds singing, the spherical craft hovering half-open at the corner of her vision. She closed her eyes and felt the deepest peace of her existence — and in that instant she was thrown back into her body.

These visions are the weakest-attested part of her account and the part that should be held most loosely. Scripture’s test for a prediction is simple and patient: if it does not come to pass, it was not from the Lord (Deuteronomy 18:22). She says soon. Time will tell, and there is no need to mock what time will settle.

Two observations, offered gently. First, the meadow is familiar: He maketh me to lie down in green pastures: he leadeth me beside the still waters (Psalm 23:2); a pure river of water of life, clear as crystal (Revelation 22:1). The deepest peace she found was not in the city in the sky but on the restored earth, by the water. Second, the city in the sky runs the opposite direction from the city Scripture promises. The biblical hope is not a city men raise into the heavens — let us build us a city and a tower, whose top may reach unto heaven (Genesis 11:4) — but a city that comes down from God out of heaven (Revelation 21:2). I do not know what Van saw. I know which city I am waiting for.

VIII. “Finish Your Old Life”

When she woke, sick and in pain, two thoughts came to her. One was that the worst was over and she would recover quickly. The other became an inner voice that repeated itself for four years: “finish your old life.” She obeyed it. She told no one until, this year, she felt the old chapter was closed and a new one had begun. She says that spiritually she was reborn the moment she opened her eyes, but that as a person she still had to live, grow, choose, and move.

Without knowing it, she has described the gospel’s own shape. Except a man be born again, he cannot see the kingdom of God (John 3:3) — that is the moment of opening the eyes. Work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure (Philippians 2:12-13) — that is the four years. The difference is that Scripture does not ask us to finish the old life. It announces that the old life can be ended and a new one given: if any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new (2 Corinthians 5:17). The new creation is not completed by effort. It is received, and then lived.

And there is one more thing in her story that every one of us should take home, because she learned it twice. She went to Reims believing that if she cut herself off and no one knew where she was, things would sort themselves out. She switched off her phone. The thread that held her physical life was a single friend who texted to ask where she was — and on the fifth day she called that friend, and on the sixth she went back to Basel to be cared for. The great lesson of her sixth stage was that no soul sits alone in a corner, that everything anyone does touches everyone. The vision and the friend taught her the same thing. Two are better than one … for if they fall, the one will lift up his fellow: but woe to him that is alone when he falleth (Ecclesiastes 4:9-10). It is not good that the man should be alone (Genesis 2:18). This is why we gather.

IX. Judgments, and What We Do With Such Testimonies

Testimonies like Van’s are multiplying, and many of us will hear one from a neighbor, a patient, or a relative. Here is where I come down, held provisionally and stated anyway, open to a better argument.

First: these experiences are evidence, and we should treat them as evidence. They are consistent with Scripture’s teaching that man is more than his body, and with the physics this ministry is developing, in which awareness is the substance of the world and not a by-product of the brain. The skeptic’s reflex to dismiss them as hallucination does not fit the data — the consistency across cultures, the clarity of perception during unconsciousness, the lasting change in the people who have them. We should not be embarrassed by them.

Second: an experience is not a revelation. The content of a near-death experience comes to us through one person’s perception and is reported in one person’s vocabulary. It can be true and misinterpreted, beautiful and incomplete. Scripture judges the experience; the experience does not judge Scripture.

Third: the love is real, and it is God’s — but universal love without the Cross is half the testimony. What these experiencers almost all report is the love of the Father. What almost none of them can report, unless someone tells them, is what that love cost. Van felt the absence of condemnation. The gospel explains why there is none, and on what terms.

Fourth: her lesson about isolation is right, and it is ours too. The one thread that held her was a friend who reached out. Be that friend.

What the fellowship can do:

When someone tells you of such an experience, listen to the end. Believe what can be believed. Do not argue about the dimensions.
Then ask one question: “Who was the love?” Most experiencers have never been asked. The question opens the door to the Name without forcing anyone through it. The person is not an opponent to be corrected; he is someone who has been shown the Father’s house and not yet introduced to the Son who opened it.
Pray for Van Ng Tran by name — that the healing she received would find its source, and that the four years of finishing her old life would end in the life that does not need finishing.
Bring your own stories on Sunday. Several of us have heard or lived such accounts. We should compare them openly, and test them the way John told us to.

X. The Bet I Am Making

I believe Van saw real things. I believe her spirit left a sick body in a rented room in Reims and saw it, inside and out, more clearly than any physician could. I believe she read the record of her life and felt its weight honestly. I believe she saw the light that the Word places in every man, and the web of connection by which none of us lives to himself. And I believe the love she swam in was the love of God, because there is no other love of that kind.

But I do not believe that the love is nameless, or that it waived her debt by pretending it was never written. That love has a face, and nail prints in His hands. It cancelled the debt by paying it. The no-condemnation she felt was bought, and it is offered to her and to every one of us on the same terms: come to the One who paid it. The light she saw in everyone is His light. The darkness she did not see is real, but it is not a thing — it is a turning away, and it can be turned back.

Van was right that there is no darkness in that light. John said so first, and then said what she was not told:

This then is the message which we have heard of him, and declare unto you, that God is light, and in him is no darkness at all. … If we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. — 1 John 1:5, 7

— Thomas

Sources

Van Ng Tran, near-death-experience testimony (titled in transcript as “died and went to 6th Dimension”), YouTube. Van also writes on Substack; her links are in the video description. [Link to be added.]
Raymond A. Moody, Jr., Life After Life (Mockingbird Books, 1975).
Pim van Lommel, Ruud van Wees, Vincent Meyers, and Ingrid Elfferich, “Near-death experience in survivors of cardiac arrest: a prospective study in the Netherlands,” The Lancet 358 (2001): 2039–2045.
Bruce Greyson, After: A Doctor Explores What Near-Death Experiences Reveal about Life and Beyond (St. Martin’s Essentials, 2021).
Renaissance Ministries, “Becoming What We Behold: The True Imitation of Christ” (fellowship discussion of 1 March 2026), and “Is the Machine Awake? AI Consciousness and the Spirit of Man” (10 April 2026), both in the RM repository, https://github.com/Renaissance-Ministries/RM.
Conscious Point Physics, Hyperphysics Institute, https://github.com/Hyperphysics-Institute/CPP.

Renaissance Ministries | Hyperphysics Institute

Of one heart to make Christ King – 1 Chronicles 12:38

261007 – A 6th Dimension NDE