Idealistic delusions

We live in a world today that is intricately connected to the social world. Society and our place in the community define who we are and what our purpose is. However in a fragmented socio-cultural world with a lack of collectivity, individual autonomy and the narrative of the Self must define itself in a backdrop of disunity. Who we are as individuals and what narrative we choose defines our identity as such and such with such and such responsibility giving us purpose in the world. In a time of cultural crisis the multitude left to their isolated autonomy has nothing to base there individuality. The narrative of modernity no longer leads to a fulfilling life abundant with social beauty. On the contrary, modernity has brought us to a world without purpose, full of twisting roads ending in dead end narratives full of materialism and isolation.

The idealism of the past has been lost, a transcendent longing for a world beyond the empirical world of the senses. A place where one can find social collectivity in a world that is their own, a place that gives meaning to there individual isolation. We will the world into existence out of nothing, where “here I am” takes on significance beyond the physical. It is the artistic and imaginative faculties that help our individuality find a collectivity beyond mere words. A world isolated, in its own self perpetual identity, beyond what can be seen with the eye. Only the spiritual eye of the believer can penetrate the depth of the created glory, full of creatures ascending and descending the ladder that reaches to the soil of earth.

Tikkun Olam

The door to the heavenly world opens and closes to the eye of the spiritual believer. At once the soul is uplifted by the destiny of his path to the world to come. Yet, so many unknowable variables remain. What is it that withholds his entry into the domain of the separate intellects that are already devoid of any attachment to the material world? The creatures that we are, the nothings, that have come from the soil, will always remain a truth to our lack of divinity. While the burning fire that uplifts the soul remains connected to the original light of the created narrative. Shall I continue to hide in the darkness of the cave, distant from the mount that eternally burns the truth to the revealed world? Cannot the intellects that exist in the distant night see the small flame that yearns to burn brighter, in hopes of communicating and joining the conversation of the text of immemorial past?


Atonement
Who am I to be pondering such lofty narratives, and am I not a slave to the necessities of the body? What good is a beast with wings when angels sing and dance up and down the ladder that connects the soil to the firmament that holds the lighters in harmony? Is an apology needed for the uncivilized behavior of the brute who knows not when to close his mouth? Is an apology needed for the souls inability to know commandments that are only accessible through revelation? Or is the aatonement needed for not sacrificing his body and soul sooner to God and the kingdom of light for all eternity?

In the Beginning

Philosophy begins with a mysterious awe for existence - a moment of realization like fireworks going off in the distance. We begin to wonder in total amazement for what all of reality is. Questions so simple in origin brings the awe-filled contemplative mind to perplexity - allowing the soul transcendent joy when "truth" is grasped.


Reality and the experience of truth goes beyond what the pen can write. It even goes beyond recalling the moments of seeing the world from such a subtle and lucid viewpoint. "Truth" is an ever reoccurring phenomenon that the mind finds itself to be in, consumed in the wonderment of existing. Existence brings the Self to contemplate the meaning and purpose of lived-life both in its joyful moments of enlightenment and the dark moments of isolation.


When contemplating the truth, philosophical thoughts emerges from the mystery of consciousness. Questions that traverse the boundaries of the given, brings to light the wonder of what it means to be alive, and to have the ability to "see" and experience the world in all its beauty and awkwardness. It is "here" that the mind is able to differentiate the radical separation of the world that exists in its own mind and that exists beyond the mind.


The question: Which came first, consciousness or the world that our conscious self perceives? From a simplistic viewpoint the world that the mind is able to perceive exists as a separate domain, a realm that interconnects all conscious and sentient beings. It is here that our existence plays a role like actors on the stage of life. However, without the minds inner world, isolated in its own realm of exclusiveness, the outer world would be non-existent to the perceiving mind.


It is this separation of the world of the mind (what I will call the formal world) and the outer world (what I will call the Matterial-Phenomenal world) that is the key to creating a philosophical identity that allows for a creative transcendence beyond the simplicity of the given. By differentiating the two domains, the mind is able to have clarity over its own conscious self and what exists in the matterial phenomenal realm.


Yet, even with this separation the experience of living and of having consciousness remains to be a wonder. "What is 'this world' that surrounds the Self? and "What does it mean to be thinking and pondering the meaning of existence? It is with these questions that consciousness is able to begin to understand the perplexity that underlies the experience of philosophy.


We begin to think logically about philosophy by constructing a system dependent on certain experiences and linguistic phrases. Thus the genesis of the process begins by realizing the "nay" of life in the void of mindless existence for a "Yea" of something more. This process of negating existence in the matterial-phenomenal realm towards a transcendent self-consciousness in the formal world is the beginning to the affirmation of the "yea-of philosophy".


When we affirm the philosophical life of contemplation, we begin to distance ourselves from the mundane world of our senses. Stillness and the clarity of the thoughts and questions that arise in the mind take-on a life of its own. "Here" no longer is a spacial location, but signifies the place where thoughts arise. From consciousness emerges all of what the Self experiences both internally and externally.


The discovery of "Truth" therefore begins from an internal motion to understand the world in a logical way. From its own identity in the Formal world, consciousness perceives the matterial world like a tourist in a foreign land. Existence becomes isolated as it retracts into its own subjectivity. A new process and purpose emerges as the Mind looks to philosophy as a tool to bring the Self closer to the "unknown."

continuity

Human nature, or "Self nature" is constantly in a process of change as it adapts to the circumstance of the time. What used to be no longer remains, while new modes of being emerge. The Self clings to those influential moments in history, to find continuity in its own identity. But specific moments of shattering change from past to present makes "continuity of identity" to be nothing more than mere words and phrases. Yet, there remains in the conscious mind, the essence of the Self that persists through all the changes. We remain the same Self, the same Self that declares "I" that transcends time.

Past and Future - a contemporary perspective

The Self is conflicted between diverging identities of the past and present. In some sense  identities are always changing - a process of growth and decay, and growth again. However, specific moments of divergence creates a dynamic change in one's own psyche, where continuity of past and present no longer is an easy narrative to identify with. How can the Self identify with its own conscious thought, without the ability to see beyond the change of moments past?


This is important because as beings in a process of psychological and philosophical change, we are always individuating the Self from the moments past. After catastrophic, Self shattering change of the past, the Self reemerges by aimlessly roaming the question of identity, while striving to reconstruct a viable narrative. The influence of previous moments in the Self's collective history becomes important in the process of spiritual and intellectual survival. But time and space are in motion. What used to be near is so distant in the present. Without the influence and existence of those influential parts of history the Self may remain aimless in its own existence.


The Self must therefore take it upon itself to Will a world that is acceptable. In this process of growth, the environment and the variables become an influential component of how it reconstructs itself. The devastation that it finds itself to be in, is limiting the potentialities of future success in re-identifying the Self to a narrative - a freedom beyond the confines of Self isolation.

perception - is it reality

Consciousness and our perception of the world around us is nothing more than a construction of the mind. The mystery of what it means to exist ought to be a profound mystery to the Self that contemplates the truth. How is our experience of all that exists, true only to the Self that perceives its own reality?


The existence of a world, and lived-life in the world goes unquestioned to the minds of most who aimlessly live. Yet, to those who contemplate questions of significance in regards to being/existence, there emerges a profound fascination towards the world and the Self. Modern Philosophy begins with Decartes' "I think therefore I am" - a process of deconstructing all of existence to one's own conscious existence as a experiencing subject. The "I" emerges to be the foundation to all of what we experience, leaving the rest of the world to be less definite. The Self takes a leap of faith to state that the world around us definitely "exists" without doubt. But it is nothing more than a "leap" to claim that the Self "is" apart of a larger world. Without its own ability to "perceive" the world, there exists no world!

simplicity

The Self ponders the meaning to it all and finds the mysteries of consciousness to be one of simplicity. "Here" the Self thinks itself to life, as a world emerges that transcends that of the phenomenal realm. In this place, the Self finds that the intricate connection between the material world and that of the mind and how consciousness balances the two in a harmony that only makes sense when objectivity is reached. Life-living, and one's world-life-view can be always moved towards perfecting itself in relationship to the present circumstance. It is a process of always finding a structured and logical view towards the Self and to the world that the Self is apart of.

Purpose - an age old question

The unknown world of other "selves" and the peculiarity of there subjective consciousness, is of concern to the "I" of the Self, who struggles to understand what it means to live in the current narrative of existence. Changes to the web of societal existence is so rapid that the "I" dwindles to the size of an ant mindlessly carrying on its own function for the good of the survival of the species. However displaced, our existence and our conscious experience has some meaning at least to our own subjective perspectives. We exist not aimlessly in the dark for a new darkness of the next generation, but we exist as beings created for a purpose. It is this "purpose" or telos that drives us consciously or subconsciously to move ourselves for the light of something more.


What is more to the Self can or cannot be the same as the other selves that exist. With this division in purpose comes a great divide in the narratives of our lives. Yet, the narratives converge on a spiritual level to create what may be a "objectivity" of existence. This hypothetical objectivity is quickly dissolved into narratives of deception and illusion of the current global system. When the bubble burst and the individual "I's" are left to there demise to find the narrative that suits them best, all is left for the Self to pray to a harmonious story of the objective world. It is nothing more than goodness, and simple existence of contentment for the ability to be alive.


How is it that the Self's subjective experiences are congruent with the realm of other subjective beings? Do we not live in our separate worlds blinded by our own world-life-view, without a clue to the existence of the other?  The existence of an "I" so confidently stated in the mind of the Self, is nothing more than a squeak as an existent in the phenomenal realm. How to bridge the gap between existence in the formal world while conscious of our existence in the material world is the philosophical task of contemplating truth.


The Self is nothing more than a construction of itself, looking to understand how the "I" relate to "others" to create a narrative of how and why we exist. It is a process to find meaning - an age old question.

vexing puzzle

To live in exile, away spiritually from all that existed before you, is the consequence of modern society. The displacement of the Self to a realm of seclusion away from all that existed and all that exists, becomes a lonesome desert. How to recreate something from the idealistic world, which in the present is one of false realism becomes the preoccupation of the Self in a self critical mode. The choices we make to construct a better reality to find something worthwhile is nothing more than "the will" to recreate a better Self.


How to go about this change from devastation to a new identity is one of curious concern that is mirrored in present society. The narrative to which we are accustomed to seizes to hold true, while vestiges of the past help to construct a new Self. A new Self that can survive and to flourish in virtue, righteousness and in honor, for the sake of keeping with the world that has been forgotten. Displacing the current narrative is then to find the forgotten of what existed spiritually in the past. This is how modernity in present time has created a reality of lonesome isolation.


Societies are blindly living in the mud of survival forgetting to feel the urgency of our time. The Self sees a world transcendent in the distant future of a contentment beyond explanation. Where the logic of survival will apply as does now, but with simpler mechanism - an instinctual existence of peaceful contemplation. But how to get there in our current situation is one that remains a vexing puzzle.

Embarking

Life in the desert, sadness of infinite feelings...
How does a soul cope with its own life-situation? To know and see a transcendent world, spiritual in its makeup, but to live in devastation in the material world a sad reality of the present. There are glimmers of hope, but regardless, changes must take place to change the circumstances of the present. How to begin a new journey, to embark on a new identity to live in a better world, a preoccupation of the self in the moment.

Reconstructing Self

The self, upon having gone through the depths of radical idealism, must reconstruct a image of the world and of the self in new "logical" ways. In the process of coming to reconstruct a new realism, the self must turn to philosophical monologues in hopes of a dialogue on the nature of the mind and the subjectivity of perception. How can anyone understand the self, and the world from any objectivity platform? Are we not just individually conscious of our own world-life-view, that only glimpses of intersubjectivity of perception? Is there not a sliding spectrum of truth to belief?


When a society loses grasp of the "truth" of the narrative being told, the inter subjectivity is lost, moving the particular individuals in directions of autonomous belief. The radical divisions of  world-life-views on society are going to become exponentially acute if the social chaos is not maintained in the future. New methods on constructing the self into a new mold of pure philosophical expression, to avoid the chaos of the mind. How one goes about living a life of just philosophy is uncharted territory... but in these times of unrest as I transition towards a new realism, I must depend on the philosophy to keep my love alive.


Objective reality in the physical world can only be applied to the non animate world. In the world of "life", there is no objective standard. In the subjectivity of human consciousness, there must be creative ways to construct more vibrant inter subjective communities in linguistic expression. There are multiple worlds that exists, and the self can transition between the phenomenal world and the world of the mind. It is in the isolation of the mind that reaches out to those who can see the beauty of the world of linguistic reality. I see a transcendent being somewhere off in the distant. The question remains how radical is such a view for the self?

Motion: A new Art of Dancing

The incomprehensible, at times becomes the true way. When spoken language seizes to be the language of choice, indirect forms of communication becomes the medium at "hand." This experience in life gets reflected in many ways. Emotions and the subconscious emerges in motion of matter, as if to realize an "unspoken" language reflecting the true, beyond the comprehension of the subjects themselves. But if the study of motion becomes too dominant, and the mind forgets the other languages, the soul becomes nothing more than a bird, stuck in a crowd, fearful of itself, moving aimlessly in the darkness of the city of light. However, when light dominates the mind, like a stimulus that awakens the soul, all languages become a story, dare I say a creative narrative that points to the same "truth."


Regardless of the veracity of what is true in one's own soul, we must admit that we cannot control the divine other, and must accept the inter-connectivity of the linguistic medium. In the end, the process of beholding the true, like a man proving his choosiness to the divine - that his actions reflect his words. If so, he "will" always remain true to upholding the illusive imperative to bring the soul to see the way of harmony, that is pure and beautiful. Only then can the way of the mysterious be revealed? Yes... to the new realism - a harmony between idealism and the old realism. "Where are you?"

Pure Confusion

In a state of pure confusion. Yes, however so beautiful it is to contemplate questions that have implication to one's own future life. The fine balance between determinism and free will... oh i long to feel a taste of some nihilism.


However, the self must over come the impossible by solving problems dealing with natural selection to the finest degree.


What do you think? how do you feel? do you care for me? or is my confusion just pure will?

huh? is there a new "we"

The uncertainty of a certain experience...how do we go about not conceptualizing a moment beyond words and normal logic? To enjoy the presence of "the other" for who they are and what they contribute to the "we" that feels so foreign to the self that has found comfort in autonomy. The self, feels the necessity to understand not the self for the first time in a long time but to understand the new "we" that has emerged out of happenstance meeting between two souls. To think and to put words on the experience does not do justice to the situation at had. To just enjoy the moment that past so quickly with inconceivable swiftness itself is too detached. The calmness of life, within the bound of a future unrest and uneasiness, a new worry that will be fun to encounter this coming days. 

present "will"

In a society in which goodness does not help to keep the individual self sustainable, the self must find a practical skill to meet the necessities of the body. The self comes to a realization that the potentialities of the mind knows no bound. Thought, before willing itself towards perfection, looks towards the practical art of providing the All (the world) with a function that approximates the intention of solving the complexities of the problems of the current situation. However, to unify the self with the causes of an inter subjective community (that hypothetically exist), the mind must actualize and be able to conceptualize the world better and find solutions to the problems that exist. Finding a community with an informed inter subjective perspective that has a "purpose" becomes the goal of the self, to transcend its own isolation. Philosophy yields the theoretical frame-work and logic behind the individual reaching out to say "yes" to the world that cannot be seen. It remains unknowable in the present if the self can unify itself to a cause that approximates the purpose of an inter subjective community. Hence, there emerges an imperative to find necessary skills and to understand the purpose of the current situation, to come to a better understanding of the world. To find then a practical craft that can provide for an inter subjective community is important.

Process of Yea

(2)
We begin to think logically about philosophy by constructing a system dependent on certain experiences and phrases represented in language. Thus, the genesis of the process begins by realizing the "nay" of life in the chaos and void for a "yea" of something more. This process of negating the material particulars in the phenomenal realm towards a transcendent individual self consciousness of being is the beginning towards affirming the "Yea-of-life".


The Yea of life is the essence and being of lived life- an experience of an immanent sense of existence beyond but in the material realm. To say "Yea" is to come to a self-knowing of the world that transcends what we can know with the senses. To move from the nay towards the yea is the movement of coming to realize the nothing of ourselves towards the something of God.

Yea!

(1)


The affirmation of the "Yea-of-life" begins without truly comprehending the essence of lived-life in the "Yea". We first begin the process of coming to know "the world" by first negating the universal particulars in the material realm. The negation of the "Nought" is the first instance of self-consciousness and the experience of radical separate-ness from everything beyond the Mind. It is a process of exclusivity-in-isolation from all that exists outside of oneself, that results to a bursting forth of creativity to unify with "others" who have already affirmed the Yea-of life. We continuously live life towards the future in freedom of the nought by its negation, but ever so difficultly try to affirm the Yea by trying to comprehend the past.


The present experience of life reveals the future light of the Self coming to behold the world in realization of the language of philosophy and the logic that it entails. The past is now the nought that once had the blind-self chained to the wall of the cave, that the Self negates towards the light - that is towards the "Yea-of-life."

Objective of "the collective"

Objective of "the collective"


Once self consciousness is actualized the self must account for the process of the actual present with a view towards the future. The present situation like any observation of “the current” is a subjective interpretation of the constructive narrative of the past [this is true both for the self and for the collective]. Due to the multiplicity of viable interpretations it is necessary to construct an intellectual identity of “a collective self” to struggle with the present situation. Therefore, to cognize “the current situation” as objectively as possible must be a present imperative for creating a viable future for both the Self and the collective.  To the contemplative mind, the ever-so-present future, must be idealized not as an unattainable transcendent world of pure forms, but as a concrete and practical transition from a realistic present towards a “realistic” future.  


The Will to understand
In the present, the Self is conscious of its own being in its full potentiality not knowing where to turn but to express its “own Will” in pure expression of both confusion and in magnanimity. The false dichotomy between knowing and not knowing causes the confusion and grandiosity of the vision at hand. What is internal to the Self seems so subjectively real beyond doubt. However there cannot be a disregard of the external world and the necessities of the Self (as a body that is part of the world), to survive and someday flourish. To do so, the Will must overcome the obstacles both from within and from without, to come to terms with an inner-self that is radically and characteristically different to the outer self. The world that the Self beholds in his own conscious calls to find others, while constructively learning to use the appropriate "logic" through the faculties of reason.

The Practical Self

“The Self” in the process of actualization must overcome the multiplicity contained within “the All.” However, the self must also come to terms with the fact that the objectivity of the All is never attainable by an autonomous “I” and its subjective perspective. To come to terms with a viable and truthful inter-subjectivity is necessary to understand the self in relation to “the other(s)”.

Aristotle begins his Politics by stating the famous statement: “humans are by nature political animals.” The self as “mind”, maybe able to approximate the transcendent world of Being through reason, but as body and will, we are confined and challenged by the devastating multiplicity that is the world. How we create and interpret through reason, a symbiosis between the world of the mind and the world of the plastic, is the telos of philosophy. To think philosophically becomes practical in that the Self has to account for the necessities of the body in a world ever so chaotic in its current form.

To understand and be cognizant of the historical actuality and the systematization and its process of becoming is a necessity of the individual that stands isolated in self-consciousness of the All that exists. Once the path of the Self in continuity to the historical process is made aware through self consciousness, a viable interpretation of the present towards an idealistic future is needed. The reflection of the Self and the idealistic world of fully actualizing its potentialities towards “Being” is also the same path towards the collective goal of trying to make the multiplicity of the world into a more uniform whole. The goal of the future must account for the history but must creatively apply the current situation towards coming to a viable self realization that is definable to the Self identity in relation to the All.

Transcendence: a mirror-logical view

The act of understanding the other as a self a reflection were to emerge, is the beginning of idealism. But the self is a composition of particular subjectivity inter-connected in the mind. Archetypes emerge as a theme replaying itself eternally as the narratives are revealed. But the experience of transcending the old self for a new self can be a transition from light to darkness and darkness into light. Only in the moment of absolute truth does light turn into darkness and darkness into light. This process of coming to know the prism of mirrors and to realize that the self must "be" as a being beyond his reflection is coming to know a new realism, transcending the old.

Beyond Ego: The synthesis that is always becoming

The theoretical truth cannot be grasped for those who are in the phenomenal world. To transcend then, the boundaries of the material, to come to know the truth, is an infinitesimal process. Just as we humans can see the one side of the sun at all times, so the mind can only see the light from one side. There is always the other side that the observer cannot see.


In Idealism the projection of the self unconsciously manifests itself on to the others - losing "the other" as a being separate from oneself. This experience to the mind is a phenomenon of Being indescribable in language.


On the other hand, then we focus on the real, as a separate domain, then the material world becomes a fascinating other. The other sometimes repulsive, at other times beautiful and always wise, becomes not the subconscious reflected by the mind's eye in idealism but the opposite - "the real becomes the practical."


However the mind and its ego cannot help but unify these two perspectives by moving those around by pure will, to create a fairy tale narrative for the "true." With new meaning to "the Will to Power" can we accept the debate between freewill and determinism. It remains unknown if the "truth" can stay true, the process of survival.

Redeeming the Self

Happenstance encounters with those looking for the way, how ironic it must be to be going a separate way. The mystery of the end in sight, the world to come always so near, a feeling reflected in the narrative of life - never the same, always diverse. The process of coming to behold the meaning of the divine guiding those who are perplexed, is a transcendental structure beyond archetypes of the sacred narrative itself, a lived-in-experience where to state “I” is accompanied by “where are you?.” Looking for the practical moments where space and time no longer holds true, confusion only when distant from “her presence.” The mind only has time to look up to the countless stars above questioning the meaning of it all.

The Spirit of the Divine that "Is"

Is it the true that matters most or the idealistic – are they not the same? The German romantics dancing on the dance floor attempting to unify the two worlds, moves his feet in timid humility - a sacred dance, to woe the chosen to the brink of confusion. The romantic sees a reality beyond the mundane, easy to see, but worthy of righteousness? How can such a subtle play-on-words come true to the simple? The becoming of the Christian “way,” is to realize the suffering self as the son, in complete trust of the Holy Spirit and the father on high. The Will ought to will itself towards the true and the good, a teleological process – a revolution terrifying even to the father, not yet sure of the Absolute Spirit himself. The next generation of the sons of men, a brotherhood of love!

Categorical Imperative and “nihilism” and the Tao

Categorical Imperative and “nihilism”

Is it hard for anyone to argue that the will reacts to the stimulus that is the phenomenal world in a unique “way.” However, upon realizing the issues of freewill and determinism, the intellect embarks on investigating the far boundaries, pushing the limits of both “freewill” and “determinism.” In our world today one must learn to walk the tight rope between the two and come to terms with the simple fact that the Chinese “Tao” is taking root in the world. In these confusing times of uncertainty, the Tao allows one to experience the freedom to choose, while always reminding you of the paths that are more suitable.

The Kantian categorical-imperative becomes a meticulous personalized religion, a confident “being” in the world. However, the journeyman must achieve the freedom to live a deterministic life by accomplishing his goals of choosing what he loves. Nihilism originally begins with the interpretation of “nothing matters” a depressing sense of gloom that forces the sitting to stay sitting without motion to find what matters most. But upon finding the passion and the “what matters most of life,” Kantian thinkers can go on the brink of psychological collapse in trying to achieve perfection in “self-mastery”. The New “nihilism” not defined as “nothing matters,” but, “oh well, I’ll let Nature takes it course” must be internalized before the journey of life becomes easier. When focusing on imperatives one gets loss in the pressure of perfection forgetting that there is an Absolute Spirit that is beyond our control.

"mystical experiences"

Equivocal "words" in logical associations can complicate the interpretive experience, but can bring the text to come alive. The individual subjective interpretation becomes important. However, if too many amphibolous words are placed in logical sequence of "each other", the dynamic "nature" (of the text) can easily turn to a chaotic experience of misinterpretation. To quantify the problem, univocal and equivocal "words" can interchange to becoming amphibolous depending on the perspective one takes and the interpretive process. This creates an almost mind bending task that is difficult to comprehend. One must make a leap of faith and trust in one subjective interpretation of the author at a time, without second guessing what the intended meaning is. Interpretation of an author who is amphiboulous natured becomes close to impossible to comprehend - even the author has many subjective (conscious and subconscious) messages. The "truth" of the author is the goal of the interpretive process.

Revelation of Self

God’s judgment brings the pure and intellectually high minded "self" the experience of exclusiveness beyond most particulars. However God’s judgment requires the necessity to reconsider the moral and intellectual self in relation to other particulars. Utility of those who are morally and intellectually inferior to experience God’s divine nature in the form of revelation is problematic due to the simple fact that the Self, necessitates the need of chaotic and unruly matter.

When the intellect is in the company of those who approximate His nature, the soul is uplifted. When those who are judgmental in an impure way, insecurities arise in the soul, and brought down and away from the simplicity of the divine nature.

Those parts of the soul, the divine part that is the intellect must transcend material particulars, and have the confidence to remain unmoved by the forces that are less intelligible to the intellect, namely the chaotic matter.

However, to understand God’s omniscience and divine knowing it is a necessary evil to come to understand the world in all of its particularities and in its universality. Again, to repeat the earlier self-observation, Divine nature must be cognized without the dependency of matter but must look towards those intellects more developed to experience revelation.

From a psychological interpretation using religious and philosophical categories/language: the thesis would be the process of creation and the process of God beginning the creative act (a setting in motion); The antithesis is revelation, a process of learning to assimilate God’s world and become aware of appropriate relation the self must have to God and the material world in all its particularity; The synthesis is the continuous redemptive act of balancing both the love of creation and the difficulties of revelation (issues such as subjectivity and objectivity and the coming to a viable interpretation) , to transcend the self-chaos, for a healthy understanding of what is meant by God’s self-knowledge and to learn to self-actualize the intellect to continuously achieve the visible telos.

Intellects who take the path to comprehend “the true” will help the self overcome those obstacles, to become more divine-natured in hopes of a future unity with the “historical actuality” or the process of becoming at one with the Absolute spirit.

"The Self": a psychological interpretation

"Here I am"
[and interpretation of an introduction to psychology text]
The Self "today" engaged in a mighty outward and inward struggle for a new world-life-view stands at a point where multiple worlds meet amidst an almost inconceivable devastation of the past. No clear orientation is possible, nothing can show the mind a way forward, all bearings have been lost in this whirlwind of dualism (between realism and idealism). Self-actualization, in all its uncertainty, must be a "process" of thorough re-examination of the self towards being. The colossal destabilization brought by the war of subjective perspectives, and the issues of interpretation, directs the mind more imperatively than ever to the realm of spiritual and philosophical realities. Perhaps, psychology, mysticism and philosophy, may help the mind understand some of those incomprehensible realities the Self has been relentlessly confronts with ever since the creative process began, and may guide his pathless present towards a more meaningful future. From a different angle, the process of self-actualization is the beginning of a realization of self-consciousness that the root of all reality lies in his own mind and that the phenomenal realm is as he himself has shaped it.

But how can the self move towards actualizing his being when he cannot even find his way about from the dilemma of finding "truth" in all the subjectivities?

After the countless endeavors that have been made from various interpretive methods, the mind finds a necessity to attempt to understand and "extract" a more comprehensive system from psychological, philosophical, and mystical linguistic categories.