Furthermore, the Resurrection is more accurately understood as an objective “trigger” for a latent human potential rather than a unique biological anomaly. The “Third Man” phenomenon—a perceived transcendental presence often reported in extreme “limit experiences”—suggests the existence of an objective, eternal field of reality that precedes the historical Incarnation. In this framework, the Logos is an ever-present transcendental structure, and the figure of Christ serves as the aparchē, or “first fruits.” This implies that Jesus of Nazareth was the first to achieve the state of teleios—a Greek term denoting maturity or the fulfillment of a telos—thereby merging human consciousness with the transcendental. Consequently, the Resurrection is not an isolated miracle to be observed by a lens, but the historical “breaking through” of a universal state of being that remains a potentiality for all of humanity.

Viewing the Resurrection through the lens of a “perfect man” narrative risks the cultivation of a toxic cult of personality, wherein an ontological breakthrough is reduced to a moralistic gold medal. If perfection is understood correctly as spiritual maturity and the integration of the human with the Logos, then this state cannot be exclusive to a single historical identity. To claim that a camera could record this event is to make an unfalsifiable empirical claim that diminishes the radical nature of the sōma pneumatikon. The event remains objective and “physical” in a higher sense, yet it is inherently non-recordable by scientific instruments, as it represents the point where the material world is subsumed by a more dense, transcendental reality. The “Third Man” in the tomb is thus the manifestation of a universal maturity that invites a species-wide evolution, rather than a mere resuscitation to be archived on a digital drive.

(http://www.autoadmit.com/thread.php?thread_id=5820371&forum_id=2).#49579738)