Phillip Goff

Peter, he knew James, the brother of Jesus, he knew John, one of the original 12 disciples, and he talks about what happened. So I think even atheist scholars of Christian history like Bart Ehrman think there was some powerful experience as they kickstarted this. So I would say that to me is the resurrection, that in some sense reality changed, but it was part of this ongoing process of

the transcendent in the universe coming into harmony.

the transcendent in the universe coming into harmony.

the transcendent in the universe coming into harmony.

I would say that the two characteristics I think we find in all the mystical traditions are one, that whatever you want to call it, God or ultimate reality. I like William James's term, the more with a capital M, the more that it is beyond human understanding, beyond human concepts. And I think the second thing is that

I would say that the two characteristics I think we find in all the mystical traditions are one, that whatever you want to call it, God or ultimate reality. I like William James's term, the more with a capital M, the more that it is beyond human understanding, beyond human concepts. And I think the second thing is that

I would say that the two characteristics I think we find in all the mystical traditions are one, that whatever you want to call it, God or ultimate reality. I like William James's term, the more with a capital M, the more that it is beyond human understanding, beyond human concepts. And I think the second thing is that

transcendent or whatever word you want to use for it is not something completely supernatural completely distinct from the physical universe that in some sense the transcendent and the universe overlap perhaps god pervades the universe in some sense And I think that's something that fits with mystical experiences we find in all cultures. Fits very well with panpsychism. We've come full circle.

transcendent or whatever word you want to use for it is not something completely supernatural completely distinct from the physical universe that in some sense the transcendent and the universe overlap perhaps god pervades the universe in some sense And I think that's something that fits with mystical experiences we find in all cultures. Fits very well with panpsychism. We've come full circle.

transcendent or whatever word you want to use for it is not something completely supernatural completely distinct from the physical universe that in some sense the transcendent and the universe overlap perhaps god pervades the universe in some sense And I think that's something that fits with mystical experiences we find in all cultures. Fits very well with panpsychism. We've come full circle.

Yeah. So I suppose, yeah, I think what I like about the Christian version of it maybe is just that in the final end goal, there is still love because there is still difference of persons. Whereas I think in Advaita Vedanta, in the end, there isn't love in the sense of intimate connection between persons because we all just become one.

Yeah. So I suppose, yeah, I think what I like about the Christian version of it maybe is just that in the final end goal, there is still love because there is still difference of persons. Whereas I think in Advaita Vedanta, in the end, there isn't love in the sense of intimate connection between persons because we all just become one.

Yeah. So I suppose, yeah, I think what I like about the Christian version of it maybe is just that in the final end goal, there is still love because there is still difference of persons. Whereas I think in Advaita Vedanta, in the end, there isn't love in the sense of intimate connection between persons because we all just become one.

Whereas, as I say, in the Christian mystical tradition, it's not that we all become one as in the same thing. We all become one as in intimately, organically unified, but still distinct. So I suppose that's what resonates about it for me, that there's still love there at the end. But I don't know whether it's true.

Whereas, as I say, in the Christian mystical tradition, it's not that we all become one as in the same thing. We all become one as in intimately, organically unified, but still distinct. So I suppose that's what resonates about it for me, that there's still love there at the end. But I don't know whether it's true.

Whereas, as I say, in the Christian mystical tradition, it's not that we all become one as in the same thing. We all become one as in intimately, organically unified, but still distinct. So I suppose that's what resonates about it for me, that there's still love there at the end. But I don't know whether it's true.

Who does?

Who does?

Who does?

Another Sufi mystic whose name escapes me right now who was burned for saying... I am God. And what he meant by that was he felt he'd reached this stage where there was no reality other than God. And we find this in Kabbalah as well. And all of them have this view where ultimately there's just some deep unknowable unity and somehow multiplicity emerges from that.