The Nearing Death Experience implies a natural and conscious remerging with the Ground of Being from which we have all once unconsciously emerged. A transformation occurs from the point of terror at the contemplation of the loss of our separate, personal self to a merging into the deep, nurturing, ineffable experience of Unity.
My experience is that most people who are dying have no conscious desire for transcendence; most of us do not live at the level of depth where such a longing is a conscious priority. And, yet, everyone does seem to enter a transcendent and transformed level of consciousness in the Nearing Death Experience. . . . It is rather profound and encouraging to contemplate these indications that the life and death of a human being is so exquisitely calibrated as to automatically produce union with Spirit.
God, it seems, cannot really be known, but only related to. Or, as the mystics would assert, we know God by loving God, by trusting God, by placing our hope in God. It is a nonpossessive, nonobjectified way of knowing. It is always I-Thou and never I-It, to use Martin Buber’s wonderfully insightful phrases. God allows us to know God only by loving God. God, in that sense, cannot be “thought.” 
Our scientifically oriented knowledge seeks to master reality, explain it, and bring it under the control of reason, but a delight in unknowing has also been part of the human experience. Even today, poets, philosophers, mathematicians, and scientists find that the contemplation of the insoluble is a source of joy, astonishment, and contentment.
.. One of the peculiar characteristics of the human mind is its ability to have ideas and experiences that exceed our conceptual grasp. We constantly push our thoughts to an extreme, so that our minds seem to elide naturally into an apprehension of transcendence. .
.. People practice their faith in myriad contrasting and contradictory ways. But a deliberate and principled reticence about God [talk] and/or the sacred was a constant theme [at the more mature levels] not only in Christianity but in the other major faith traditions until the rise of modernity in the West. People believed that God exceeded our thoughts and concepts and could be known only by dedicated practice. We have lost sight of this important insight, and this, I believe, is one of the reasons why so many Western people find the concept of God so troublesome today. . . .
.. We are seeing a great deal of strident dogmatism today, religious and secular, but there is also a growing appreciation of the value of unknowing [and unsaying].
.. There is a long religious tradition that stressed the importance of recognizing the limits of our knowledge, of silence, reticence, and awe. . . . One of the conditions of enlightenment has always been a willingness to let go of what we thought we knew in order to appreciate truths we had never dreamed of. We may have to unlearn a great deal about religion before we can move on to new insight.
I’m not a big fan of enthusiasm, particularly among large numbers of people. When large numbers of people get really into something, I tend to go the opposite direction.
.. I’ve never much liked events where spectators get too into anything. I like music, but I find concerts where everyone is all agog vaguely creepy. I sometimes feel like everyone else has been hypnotized and I’m expected to play along. Or sort of like I’m the only stoned one in the crowd (when it’s actually closer to the other way around).
.. It’s certainly a huge part of why I’ve never liked youth politics and think so little of young people who take so much pride in being young: a) You didn’t do anything, everyone who has ever lived past, say, 21 accomplished “being young,” too; b) there is no ideological content to youth politics; c) if the best thing you’ve got going for you is that you can boast you were born later than other people, you’ve really got nothing going for you;
.. I guess my point is that I don’t like crowds. I don’t trust them. Good things rarely come from them. Not all crowds are mobs, but all mobs start as crowds
.. The heroic unit in the American political tradition is the individual, not the mob. The crowd is what makes the cult of personality a thing. Without the crowd, it’s just a person.
.. Eugene Peterson.
Classically, there are three ways in which humans try to find transcendence — religious meaning — apart from God as revealed through the cross of Jesus: through the ecstasy of alcohol and drugs, through the ecstasy of recreational sex, through the ecstasy of crowds. Church leaders frequently warn against the drugs and the sex, but at least, in America, almost never against the crowds.
.. That feeling I don’t like at concerts is, I think, related to this quest for transcendence by the crowd. I didn’t like it in Obama’s new-age revivalism and I didn’t like it in Trump’s old-timey revivalism.
.. Elias Canetti notes in his book Crowds and Power that inside the crowd, “distinctions are thrown off and all become equal. It is for the sake of this blessed moment, when no one is greater or better than another, that people become a crowd.”
.. Barack Obama nearly destroyed the Democratic party by thinking he could translate the transcendence of the crowd into a governing style. Donald Trump would do well to learn from Obama’s mistake.
.. I kind of think of civil society as coastal wetlands. For years, people overlooked wetlands as the kind of ugly, swampy places that served no great purpose. It turned out that wetlands are hugely important. They absorb bad runoff from reaching the ocean, they buffer the coast from soil and beach erosion, and they offer a diverse ecosystem a habitat they can’t find anywhere else. If you think of the government — particularly the administrative state — as an ocean, civil society is the wetlands that keep the ocean from eroding everything. They’re a buffer that blunts the impact of the state.