An addition to the BHT, containing the earliest account of the post-resurrection appearances of Christ in the New Testament, where Paul describes his witness of the resurrection and what it means to be resurrected into Christ consciousness. This seems to be an excellent summary of the Christian Gospel, or "good news," but it is something which I think we've generally misunderstood in Christianity for centuries. I feel that this is one of the most important translations of the BHT that I have been given the Grace to work out yet—yet not I. I was in tears by the end.
We often think of ourselves as one being, one human, a single individual that was born, who lives their life, and dies. But is that the case? Or is there more to it?
Mormonism traces back its history in modern times to its founding prophet, Joseph Smith Jr., and his "First Vision." Joseph was a young farmer boy who lived in western New York, born in the early nineteenth century. This was the time of what's known as the Second Great Awakening, and where Joseph lived is known as the "burned-over district." It was a time of much Protestant religious excitement, revivals, reforms, and the formation of new religious movements and denominations (which eventually included Mormonism). A Restoration Movement grew in popularity in the area, which involved ideas of "restoring" a pure, primitive, uncorrupted, and original form of Christian faith.
The "Holy Ghost" is perhaps one of the most mysterious figures in Mormon theology (and perhaps more generally in Christianity). Many Mormons likely know this being of the Godhead as a "personage of spirit," which "has not a body of flesh and bones," "were it not so, the Holy Ghost could not dwell within us" (D&C 130:22). This already begins to sound quite supernatural, a ghostly person that may come and dwell within me? How are we to make sense of this?
I am not fond of much of the New Age movement. Sometimes my thoughts about mysticism may seem like the New Age, but I think that is because the New Age has adopted a lot of mystical language and concepts, not that classical mysticism inherently belongs to the New Age. They are two different fields, which have some overlap. The New Age developed just in the 1970s. Mysticism has been around for millennia, indeed, for all of human history, in every part of the world.
I listened to a conversation between Jordan Peterson and Sam Harris in Vancouver on June 23, 2018, where Harris asked this seemingly simple question (which had been previously asked of Peterson): "Was Jesus literally resurrected?" Peterson said it would take him 40 hours to answer that question. Harris offered his own succinct answer: "Almost certainly not."
A friend recently shared a video clip with me from an event on June 23, 2018, which was a public conversation and debate between psychologist and professor Jordan Peterson and philosopher and neuroscientist Sam Harris, moderated by biologist Bret Weinstein. It's an interesting discussion between a theist (Peterson) and an atheist (Harris) on the nature of God, which I think begins to get at the heart of the issue from both sides.
One of the most profound realizations I've had in recent years is that the Second Coming is something that we can effect through our "repentance" (metanoia = a change of mind, or conscious perception of the world).
Many ancient texts, including the Bible, note that seeing God brings death to the person. But then we also read of some who claim they saw God and lived to tell about it. What's going on? Which is it?
Many mystical paths in the world's spiritual traditions claim to lead one to a conscious merging, union, and a direct identification with Deity, the Sacred, Reality, the Universe, the Transcendent, with a first-hand experience of being God.