 Some scholars have sought to apply the distinction between experience and interpretation to theistic mysticism in particular, arguing that theistic mystical experiences have the same content as non-theistic mystical experiences, and are just differently interpreted and reported, because in all cases mystical experience is experience of “undifferentiated unity” (Stace 1961, p. 236). (The thought is that mystics who are orthodox theists have had to reckon with the teaching that there is an ineradicable ontological distinction between creature and creator, and this requirement has shaped their reports.) And some have wondered whether “introvertive” mystical experiences in all traditions (as distinct from “extrovertive” mystical experiences, where material objects are experienced as one) are devoid of any phenomenological content, in so far as “what emerges is a state of pure consciousness: ‘pure’ in the sense that it is not the consciousness of any empirical content. It has no content except itself” (Stace, p. 86). It is tempting to represent such experiences in these terms in part, no doubt, because any attribution of a phenomenological content to an experience is likely to imply a subject-object structure (to imply some account of how something seemed to the subject of the experience), so contradicting the purported, non-dualistic content of an introvertive mystical experience. (Compare Plotinus on union with the One in Enneads VI.9.11.)