Here is the audio, video, and transcript.  I am very glad Ross flew down from Connecticut to do it, we ended up cutting about 2x the normal length.  Here is part of the episode summary:

Ross joined Tyler to discuss what getting routed by Christopher Hitchens taught him about religious debate, why the simulation hypothesis resembles ancient Gnostic religion, what Mexican folk Catholicism reveals about spiritual intermediaries, his evolving views on papal authority in the Francis era, what UFO sightings might tell us about supernatural reality, why he’s less apocalyptic than Peter Thiel about the Antichrist, and why he’s publishing a fantasy novel on Substack before AI potentially transforms creative writing.

Here is one excerpt:

COWEN: In general, you weigh personal testimony higher than I do. Let me see if you can talk me into it a bit. Something is recorded in data sensors and confirmed across multiple sensors. Maybe I don’t know what it is, but I’ll believe there’s something there. But if people say X, Y, and Z — there’re all sorts of religions neither you nor I would sign onto, and plenty of humans who will assert, insist that there’s direct evidence for that particular religion.

The story of Joseph Smith, the plates from LDS would be one example, but there’re plenty of religions that don’t even exist anymore, where there’re very particular stories that people have attested to. We really do dismiss them in the numbers of the tens of millions or maybe even billions. So, if we’re willing to dismiss all those stories, isn’t David Hume right? We should not dismiss the stories, but they’re not going to budge us out of a more commonsensical worldview.

DOUTHAT: Yes. I don’t dismiss all of those stories. I guess that’s part of my strong departure from Humean assumptions. I think that certainly there are fakes and frauds and charlatans in religion, and there are people who are just sincerely mistaken, who think that they had a religious experience when really, they have a diagnosis or they should get a diagnosis of some form of mental illness or insanity.

At the same time, I think that the wide range of attested spiritual, just frankly bizarre experiences that human beings have — of which, UFO encounters are a subset — that, again, has familiar antecedents going back millennia — I think we should take those seriously and have a theory of what they are that is more complex than fraud meets insanity meets delusion.

Part of this is just knowing people who’ve had those kinds of experiences, reading a lot about those kinds of experiences — not just in my own tradition, but in other religious traditions. I think that they correspond to something real, even if the interpretation that people give to them is wrong or deluded or misguided. I don’t think that Joseph Smith was in fact chosen by God to restore the lost truths about Jesus Christ, polygamy, and the ancient civilizations of the New World. I don’t think that’s true.

Do I think that Joseph Smith didn’t have some weird supernatural encounter? I’m less confident about saying that. The same would go . . . I don’t think that Muhammad is the Seal of the Prophets. Do I think that Muhammad either hallucinated or made it all up? Again, I’m certainly much less confident than you would be in saying that. I do not —

COWEN: It’s almost an Islamic doctrine you’re holding. There are these various tiers of prophets, and they’re imperfectly right, but they’re getting at the divine.

DOUTHAT: Yes. I think any coherent theory of supernatural experience — given what you can encounter just by reading William James — has to say either there’re infinite realms of deception out there . . . This is something that some religious believers would say. There’s one subset of totally authentic, trustworthy religious experiences, and then there’s a vast realm where it’s all demonic deception.

Or you have to say that there’s just a range of ways in which people encounter God and the supernatural that do get filtered through cultural assumptions and through — I don’t want to say imperfect prophets — let’s just say imperfect human beings. And that helps yield the diversity of religions in the world today.

But you can also see patterns in those things like near-death experiences. The range — there is cross-cultural variation in near-death experiences. If you have a near-death experience as a Tibetan Buddhist, you are more likely to see the Buddha. If you have a near-death experience as a Catholic, you’re more likely to maybe see an archangel or a Catholic saint or something. But at the same time, there are some pretty clear commonalities to suggest that people in Tibet and people in Indiana are having the same kind of experience when they die and are resuscitated and report the lights, the tunnel, all the strange things associated with those experiences.

Yes, there’s a challenge here, obviously, for any kind of dogmatic religion. You do have to figure out, “Okay, why is there this consistency but also this variation?” But there’s also a challenge for the Humeans to say, “Well, we’re just writing off this fairly consistent cross-cultural realm of human experience because it’s all supposed to be myth and hallucination?” The people who have these experiences are not generally the kinds of people who you would describe as prone to hallucination and insanity. There are of course cases, but that’s not the norm.

On the Humean point — if you go back and read Hume, he doesn’t exactly say this, but you really have the strong impression that Hume thinks that once you get rid of established religious authorities and the universal teachings of antique stories from the Bible, that a big swath of supernatural stuff will just go away. Now, he says humans still —

Interesting throughout, definitely recommended.  And again, I am happy to recommend Ross’s new book Believe: Why Everyone Should be Religious.