Every word that we encounter and use to discern the world and conclude in our arguments, whether with others, or with ourselves, comes from a means of understanding of the world, an understanding that resides between the matter that the world is constituted of and the words we reach in our conclusions. This understanding is different in each one of us, where our powers of observation, experiences, emotions and our capacity for thought would bring about the resulting conclusion that we would experience as “what is to be”. It would be our reality, our interpretation that we add on to what has happened in the world of matter and its events across time. This is not bound only with the world outside, but even with ourselves in that world and the world within ourselves, where our observed matter of reality would thus become a combination of the external world, the internal world, the results of interpretations of each such world, with the internal world further re-interpreted as needed by other or the same mental, emotional and physical means of interpretation.
This is then a way to say that the world exists for oneself as a result of an interpretation, that what is added other than what is by matter is really a question of one’s personal will of interpretation. It’s suggested that one listens to this with an open mind, to understand oneself just as one listens when someone comes with their own personal ailments. At times our own natures can make us feel alone or opposingly elated, without room to recognise that this is too a passing interpretation, a momentary effect of our own mind’s will to add to reality its own colours and thus influence our discernment of reality.
What is thus implied is that these interpretations that are specific to each one of us would lead to different discernments of reality from one person to another. In this effect, one can say that each one of us lives in their own reality. One can therefore elaborate that there is a greater principal reality in which each individual exists physically in, and yet each individual has their own means by which they best interpret reality. With each personal reality being relegated to a perception, then in relation to the principal reality one can consider each personal interpretation as a reality in itself, or if seen in relation to one another, they would well be illusions to one another, since in the principal reality each individual is a unit of observation and not a whole interpretation of that is. One is not a god that sees all and knows all, but an individual that sees but a fraction of this whole. Each individual sees and beholds but a small mirage of facts which is far from the reality that encompasses us all.
This latter way of seeing individuals from a general vantage point is helpful for someone to understand that their own perception of reality is both real and an illusion, given their point of view. The perception of what is concluded is very much tangible to oneself, and one can always adopt another interpretation to arrive at a different conclusion that can contrast with the original way of seeing the same thing.
Understanding how reality is in itself seen differently by different people, even by ourselves in different time and space, can help one to open a new channel of reasoning about the world, where one can well be carried away by emotions and thus away from reason, and so can others fall under this same quasi spell that changes their observed and experienced character and perspective of things. This helps us to understand ourselves and others, and this ought to lead to a greater respect of one’s own afflictions as well as that of others, because one can understand how perception can change easily due to our own natures and not out of willful choice or conscious reasoning.
All this by no means is to imply that we discard our outlook on reality because it is a mere illusion, as otherwise we would be in a stalemate, unable to move onwards or plan our next action without being stopped by our revision of what is real. On the contrary, it ought to lead us not into the imaginary and the future, or the past for all that matter. We need to come to the present and act willfully towards the task at hand, just the Stoics say, with full engagement on what is being done in the here and now, in this moment. For from a rational point of view, one doesn’t know what the future holds, and even if we make plans, as we should, it is good to know that any preparation may or may not be sabotaged by the unthinkable. This is the absurdity that which follows our natures, where philosophers have repeatedly understood to be a paradox in many whom they observed, how many live dreading the future or live regretting the past, unable to be still in the present, whole and in balanced, and not apart and haphazard in their own thoughts and imaginarily enchantment of reality. In an effort it may well be a call to society to stop from all our distractions and practice presence, rather than chained in our minds by the invisible forces that take advantage of our own natures.
Sometimes one can understand how it is better to be held back through reason so as not to fall from the proverbial cliff of reality and down to a chaotic darkness, for the alternative is to be chained to addictions that keep us drugged into a state of perpetual blindness, where the truth is out of sight, and therefore out of mind. It is therefore perhaps a call for a sobriety from distractions, to instead be still and live wholly in the present, beyond the subversion of facts, together with the truth.
