Through the creation of sapiens life-forms, the Universe adopts a new external reality for itself, in which it becomes subjected to the subjective perception of individual consciousnesses. And these consciousnesses are themselves struggling to channel their own subjectivity in the most objectively meaningful form possible. Thus, in the external dimension of sapiens cognition, the Universe is basically an aesthetic phenomenon.
Our minds are the external dimensions of the Universe.
Each mind is a universe in itself.
Minds are layered. Language and memory, as well as imagination and feelings, seep into the mindscapes provided by perception. The mind needs the Universe not just to create it, but to inspire it and give its cognition something to think about or, in other words, to give fuel (and meaning) to its power and potential. Likewise, the Universe needs the mind to discover it and give it the Being, which comes through being known, and the subsequent meaningfulness that comes from the relationship between the subject and the object of that Being.
Once the meaningfulness of this interchange is unveiled, the result is pleasurable and liberating. Meaning is a tool for freedom. The sapiens entity finds its freedom in the universe itself has created, which is a subjective one, discovered through its own consciousness and which is its own subjective reflection of the Universe as a whole. Our universes are their own subjective cosmos in the vast space of multiverses created by the accumulation of all sapiens consciousnesses.
But this liberation is only felt when the sapiens is able to understand the meaning inherent in its own experience. It is not the thinking itself, but the meaning inherent in the thinking that is liberating.
Why is it so hard for us to grasp reality from the perspective of the whole? Instead of trying to see the universal, the normal thing is to sink into reduced areas of reality. These are built through careful separations and the establishment of shared identities via what we are not rather than what we all are. Even the great separating factors of ideology/identity (nation, race, religion, class and gender) have to be eventually broken up into subsets of the initial divisions. Yet the paradox within each individual’s search for meaning through identity is that the more individual one is the more removed one becomes from the meaningfulness of the whole. In this way, a spiritual search for meaning in the whole can often end by trapping the individual within the separations of the religious community or sect, instilling a false-meaning because it is not embracing humanity as much as demanding that the subject embrace its own separateness.
Humans will always be alienated from humanity as long as they persist in clutching on to identities that are not the human, Sapien identity of self. It is through the abuse of the signifier which, whilst granting us the coherency that separation offers by differentiating things – by naming things – that we lose touch with meaning of the whole. In this aspect there is no more profound adage than that we cannot see the forest for the trees.
The idea of the lonely tree in the forest is an absurd one, but once we lose sight of the most meaningful revelation that we are all part of the same body, then separation can only instil us with loneliness and a xenophobic fear of that which is not of my own identity. Only by establishing a strong identity through species will a human society work as a human society.