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Fana — annihilation — is Sufism's most radical concept. Not union with the divine but the dissolution of the self that was seeking union. Rumi, dhikr practice, and the ecstatic traditions map a path that ends where the traveler disappears.

Christian mysticism splits into two streams: the apophatic path of radical negation (Eckhart, John of the Cross) and the kataphatic path of loving encounter (Teresa, Bernard of Clairvaux). Both target the same destination by opposite routes.

Buddhism's core claim is that the self is a construction — an appearance with no fixed referent. The traditions diverge dramatically on how to see through it: analytical meditation, koan practice, or simply resting in what's already present. All three roads lead somewhere strange.

Across psychedelics, meditation, and mystical traditions, a strikingly consistent experience emerges: the first-person perspective vanishes. What remains when the 'I' drops out — and what is neuroscience actually finding?

Mystics across every tradition describe the same thing in different words: vast openness, dissolution of the self, everything connected. What if that convergence isn't cultural coincidence but a shared geometry of consciousness — a configuration of coherence any mind can reach?

Different cultures, different theologies, different practices — yet the endpoint descriptions keep rhyming. Mystics separated by centuries and continents report the same dissolution of boundaries, the same expansion of awareness, the same quality of timelessness. This is the convergence problem.

The lonely individual is a modern fiction. Human cognition evolved not to optimize individual fitness but to form, maintain, and transmit communities of shared meaning. We are, at our core, coherence community generators.