sense historically so i think for the prophets and the jewish mystics they're fighting against the god of power and an association of the real with the powerful and i think what they promote instead is a argumentation and this is still gesturing towards an answer i don't think this is yet answering your question they they they argue that it is kindness and and love and concern which is the real and it's in those both phenomenologically that when we're in an act of service and kindness to the other is when we feel most fulfilled the most present and most alive and most real ourselves and and and to be god is to imitate god in matatoday which means that and this is explicit from the talmud all the way through that that just as god is merciful so too shall shall you be just as kind just as forgiving and then this is this is repeated in islamic literature takes a shoot against a bunch of christian literature so so firstly the notion of of identifying of again of co-identifying the real with the divine with the aspiration of the human both individually and sociologically and societally um and and and allows us to to to frame our our goals and directions and and i think and i think that's perhaps why in last conversation i i kept trying to um to to wedge into what in in your domain becomes more of a i think a a supremacy of of some some extended form of cognition realization to insert there in the necessity of the ethical of the loving of the kind caring um and i think that that's it's true phenomenologically um as as much as it's true metaphysically so the question then is is there a convergence of these of these modes is there a place where where where the realness of of love of of power of of presence of knowledge converge into into one space um and i i don't know like it's a really really great question my intuition is is that the mystical uh realization that then experience is is not a monolithic thing it is every the human brain is so complex there's so many ways that it instantiates and manifests and appears and